Papers by Jurnal Al-Risalah
Al-Risalah, 2020
The Indonesian political elites tend to use Muslims for their personal interests , instead of mak... more The Indonesian political elites tend to use Muslims for their personal interests , instead of making Islam as their moral guide in the political arena, despite Nurcholish Madjid's (Cak Nur) secularization is needed. For this reason, this research discusses the political ideals of Cak Nur, especially the idea of secularization in the midst of the current political Islam in Indonesia. Using a descriptive method, literature study, and a qualitative approach, the results of the study showed that Islam essentially is not merely a formal structure or composition and collection of laws of the state and government. Islam is the embodiment of tawḥīd. It is a spiritual force that can give birth to a soul that is ḥanīf, inclusive, democratic, and respects society's pluralism. Therefore, an understanding of more advanced Islamic teachings, such as Cak Nur's secularization concept which according to Cak Nur's does not lead to secularism; as well as the need for freedom of thought, an idea of progress, and openness to ideas are a necessity in Indonesia. As such Moslem should use a secular lens to view worldly matters that need rational and objective thinking, rather than using faith, Islamic law, ʻaqīda (creed), and ʻibāda (worship) which are spiritual matters. Abstrak: Alih-alih menjadikan Islam sebagai panduan moral saat berpolitik, para elit politik Indonesia masih cenderung memanfaatkan umat Islam untuk kepentingan individual. Padahal, dalam cita politik Islam Nurcholish Madjid, selanjutnya diringkas dengan Cak Nur, perlu adanya pemisahan antara urusan dunia dan agama (sekularisasi). Untuk itu, penelitian ini mendiskusi cita politik Islam Cak Nur, khususnya gagasan sekularisasi di tengah arus Islam politik di Indonesia masa kini. Dengan menggunakan metode deskriptif dan kepustakaan, serta pendekatan kualitatif, hasil penelitian menunjukkan, Islam yang hakiki Al-Risalah 98 bukan semata merupakan struktur atau susunan dan kumpulan hukum yang tegak berdiri di atas formalisme negara dan pemerintahan. Namun Islam sebagai pengejewantahan tauhid yang merupakan kekuatan spiritual mampu melahirkan jiwa yang ḥanīf, inklusif, demokratis, serta menghargai pluralisme masyarakat. Oleh karenanya, pemahaman terhadap ajaran agama Islam yang lebih maju, yakni dengan konsep sekularisasi yang menurut penjelasan Cak Nur bukan mengarah ke sekularisme; serta perlunya kebebasan berpikir, idea of progress, dan sikap terbuka adalah sebuah keniscayaan untuk diterapkan di Indonesia. Dengan begitu, umat perlu melakukan profanisasi masalah-masalah duniawi yang pendekatannya membutuhkan sikap objektif dan rasional dari masalah-masalah iman, hukum Islam, akidah dan ibadah yang bersifat spiritual.
Al-Risalah, 2020
Violence in education has led to criminal activities that require special attention from all part... more Violence in education has led to criminal activities that require special attention from all parties. This paper discusses preventive measures of violence in education through a juridical-religious approach under the criminal justice system. This paper is a doctrinal law study in which an analysis of legal materials is used to answer legal problems and produce legal arguments. This paper demonstrates that the incorporation and operation of these two approaches under the criminal justice system will be very effective and useful for preventing and controlling crimes in schools because, first, the juridical approach can prevent students from becoming victims of violence and educate them not to repeat the same crimes; secondly , the religious approach will instill a faithful, pious character and noble personality into students so that they avoid crimes. Abstrak: Kekerasan dalam dunia pendidikan telah mengarah kepada tindakan kriminal sehingga memerlukan perhatian khusus semua pihak. Tulisan ini mendiskusikan penanggulangan kekerasan dalam dunia pendidikan melalui pendekatan yuridis-religius dibawah sistem peradilan pidana. Tulisan ini merupakan kajian hukum doktrinal dimana analisis terhadap bahan-bahan hukum digunakan untuk menjawab permasalahan di bidang hukum serta menghasilkan argumentasi hukum. Tulisan ini menunjukkan bahwa bersatu dan berjalannya dua pendekatan ini di bawah sistem peradilan pidana akan sangat tepat dan bermanfaat untuk menahan dan mengendalikan kejahatan di lingkungan sekolah karena, pertama, pendekatan juridis dapat mencegah pelajar menjadi pelaku atau korban kekerasan serta mendidik mereka untuk tidak mengulangi kejahatan; kedua, pendekatan religius akan menanamkan keimanan, ketakwaan, budi pekerti dan kepribadian yang luhur para pelajar sehingga mereka menjauhi tindak kejahatan.
Al-Risalah, 2020
A research on the relation between sufism, sharia, and the local culture is essential for some re... more A research on the relation between sufism, sharia, and the local culture is essential for some reasons. First, Islamic philosophy and customary law (or the law of the peoples) are perceived as opposing each other. Second, Islamic philosophy , also in Geertz"s theory, regards Islam merely as the structure of religious or-thodoxy. Third: the structure of Islamic orthodoxy, often portrayed as a highly rigid one, is often (seen as) conflicting with sufism in the world of Islamic scholarship. This paper aims to determine the dynamic relation between the spiritual values of Sufism and traditional values surviving in the so-called Nusantara legal culture. It also elaborates on the extent to which a distinct epistemology typical to su-fism may contribute to enriching the cultural space of Nusantara law. As norma-tive legal research, this paper employs the principle of legal culture developed by Lawrence M. Friedman. It concludes that the spiritual values of sufism are not conflicting with the principles of Islamic jurisprudence. It would also argue that the construction of Nusantara legal culture has a unique character resulted from dynamic interaction of traditional values, on the one hand, and sufism on the other. Abstrak: Penelitian tentang epistemologi dalam budaya hukum nusantara menjadi penting untuk dilakukan disebabkan oleh beberapa hal: Pertama, filsafat Islam dan hukum adat atau hukum rakyat selalu difahami dalam posisi yang saling berseberangan. Kedua: bahwa pemahaman falsafah Islam yang dibangun oleh pemahaman Geertzian ini meletakkan gagasan Islam semata pada struktur ortodoksi beragama. Ketiga: struktur ortodoksi Islam yang tergambar begitu rigid acapkali juga dibenturkan dengan eksistensi tasawuf sebagai sebuah epistemologi keilmuan Islam. Penelitian ini bertujuan untuk mengetahui hubungan antara nilai-Al-Risalah 76 nilai spiritualisme tasawuf Islam dengan nilai-nilai tradisional yang terdapat dalam budaya hukum Nusantara. Tulisan ini juga membahas peran epistemologi tasawuf dalam memperkaya ruang budaya hukum nusantara. Perlu disebutkan di awal bahwa penelitian ini menggunakan model analisis hukum normatif dengan kerangka berpikir tentang legal culture yang dikembangkan oleh Lawrence M. Friedman. Kesimpulan penelitian ini menjelaskan bahwa nilai-nilai spiritual dalam budaya negri bawah angin ini tidak berbenturan dengan gagasan-gagasan fiqih dan budaya hukum Nusantara menunjukkan sebuah karakter khas sebagai bentuk dari proses-proses interaksi dengan tasawuf Islam.
Al-Risalah, 2020
In general, the concept of mediation in fiqh literature concerns merely with pre-divorce conflict... more In general, the concept of mediation in fiqh literature concerns merely with pre-divorce conflicts. In contrast, the Malay Customary Institution in Rantau Pandan, Jambi also concerns with restoring household integrity after divorce. This paper aims at describing and analyzing the role of the Malay Customary Institution in restoring post-divorce households in Rantau Pandan. The field research was conducted where the data taken from in-depth interviews and documentation. This paper concludes that there are two forms of mediation process practiced by the Malay Customary Institution in Rantau Pandan: the mediation that is prompted by the initial request of the involving parties and that is without the precondition of reconciliation. The success of the Customary Institution in mediating familial conflicts is supported by several factors, such as; the competence of the mediators, kinship relations, and the goodwill of the respective parties. The mediation practiced of the Customary Institution works in line with the guidance of the Qur'ān and the principle of mediation in Islam. Additionally, this institution has developed the concept of mediation outside the court, both in terms of form and task. Abstrak: Konsep mediasi di dalam kitab-kitab fikih, secara umum, hanya berperan pada konflik pra perceraian. Berbeda dengan itu, Lembaga Adat Melayu di Rantau Pandan, Jambi juga berperan mengembalikan keutuhan rumah tangga pasca perceraian. Tulisan ini bertujuan mendiskripsikan dan menganalisis dari sisi hukum Islam tentang peran Lembaga Adat Melayu dalam mengembalikan keutuhan rumah tangga pasca perceraian di Rantau Pandan. Tulisan ini merupakan penelitian lapangan. Data dikumpulkan melalui wawancara dan studi dokumentasi. Tulisan ini menyimpulkan bahwa proses mediasi yang diperankan Lembaga Adat Melayu di Rantau Pandan terbagi menjadi dua bentuk; proses yang didahului adanya keinginan rujuk dan proses tanpa didahului keinginan rujuk. Keberhasilan Peran Lembaga Adat tersebut didukung oleh beberapa faktor;
Al-Risalah, 2020
The implementation of sharia in Aceh has gone through a democratic process subscribed by the Unit... more The implementation of sharia in Aceh has gone through a democratic process subscribed by the Unitary State of the Republic of Indonesia. Nevertheless, some observers consider it problematic. Against this backdrop, this article discusses the principles of the formalization of sharia into positive law and further concretely analyses the case of formalization of sharia in Aceh. Employing a norma-tive approach on research of law, this article shows that the principles of sharia codified in the qanuns of Aceh are grounded on the Qurʾān and the Sunna. The formalization of the sharia into the qanuns has gone through democracy and complies with the Indonesian law. Those qanuns contain regulations on ʿaqīda, muʿāmala, Islamic convocation, and Islamic criminal law. Abstrak: Implementasi Syari'at Islam di Aceh telah melalui proses demokrasi yang dianut oleh Negara Kesatuan Republik Indonesia. Namun, beberapa pengkaji terdahulu masih menganggap implementasi tersebut bermasalah. Karena itu, tulisan ini mendiskusikan prinsip-prinsip formalisasi syari'at Islam ke dalam hukum positif dan menganalisa fomalisasi Syari'at Islam di Aceh ke dalam sistem hukum positif secara konkrit. Dengan menggunakan pendekatan penelitian hukum normatif, tulisan ini menunjukkan bahwa prinsip-prinsip Syari'at Islam dalam qanun-qanun Aceh berlandaskan pada al-Qurʼān dan al-Sunnah sebagai rujukan utama. Sementara formalisasi Syari'at Islam ke dalam qanun-qanun telah melalui proses demokrasi dan tunduk kepada sistem hukum Indonesia. Qanun-qanun tersebut memuat aturan tentang akidah, mualamah, syiar Islam, dan hukum pidana Islam.
Al-Risalah, 2020
The paper aims to seek legal certainty of the manāsik in Indonesia from the perspective of uṣūl a... more The paper aims to seek legal certainty of the manāsik in Indonesia from the perspective of uṣūl al-fiqh. In the classical fiqh, the manāsik has not received proper attention. Hence, the legal position of manāsik has thus far no definite (qaṭʿī) answer. For today's Indonesia, although the manāsik is understood more as training for prospective pilgrims on how to perform the ḥajj correctly, yet it is different from what the Prophet Muhammad practiced, which was conducted directly within the ḥajj rituals. With that aim in mind, this paper uses the reasoning devices of uṣūl al-fiqh such as bayānī, ta"līlī, and istiṣlāhī toward the relevant literary sources in establishing a legal certainty of the manāsik. The bayānī method shows that the texts of the prophetic traditions contain imperative expression (amr), meaning that the manāsik is an obligatory practice. The taʿlīlī points out that the manāsik stands as ʿilla for the perfection of ḥajj; the manāsik is necessary to make ḥajj ritual ideally conducted. The istiṣlāḥī method reveals that the manāsik contains the value of maṣlaḥa, which is the validity of ḥajj based on sharia principles. Finally, from the perspective of maqāṣid al-sharīʿa, the necessity of the manāsik is classified into ḍarūriyya and ḥājiya. Hence, based on these arguments, this paper argues that the manāsik of ḥajj is obligatory for prospective pilgrims. Abstrak: Tulisan ini bertujuan untuk mencari kepastian hukum manāsik haji di Indonesia melalui penalaran uṣūl al-Fiqh. Dalam fiqh klasik, pembahasan manāsik belum mendapatkan perhatian yang memadai, sehingga kepastian hukumnya belum terjawab secara pasti (qaṭʻī). Sementara dalam konteks Indonesia hari ini, walaupun manāsik lebih dimaknai sebagai pembekalan calon jama'ah haji mengenai ilmu dan praktik tata cara ibadah haji yang benar, namun ini berbeda dengan yang dipraktikkan Nabi yang dilaksakan bersamaan dengan ibadah haji. Untuk itu, tulisan ini menggunakan perangkat-perangkat penalaran uṣūl al-fiqh seperti bayānī, ta"līlī, dan istiṣlāhī terhadap sumber-sumber pustaka yang relevan dalam menetapkan hukum manāsik. Melalui penalaran bayānī, tulisan ini
Al-Risalah, 2020
Provisions of mahar (dowry) in Islam practiced by the Prophet Muham-mad and his companions are su... more Provisions of mahar (dowry) in Islam practiced by the Prophet Muham-mad and his companions are substantially used as a standard of giving dowry in a marriage. Mahar provided by the Prophet as well as those by his companions had a high economic value; unless they were fortuneless. However, what has been practiced by many recently does not reflect the deed of the Prophet Muhammad. Nowadays, people tend to provide a set of prayer outfit as a mahar, an item which could not support a family financially. Even if some people do provide high-priced mahar, yet much of it is used before akad (the marriage vow) to finance a wedding reception, rather than handing out the money directly to the wife. This article aims at evaluating this tradition, since it discriminates against women's privilege of mahar. From the findings of the research, it is concluded that traditions ; giving a set of prayer outfit to women, or using mahar as a payment for a wedding reception discriminate against women's rights because the essence of mahar is to economically support or help the wife in the future. According to the provisions of ʻurf, this tradition does not fit in the Islamic law and is not legitimate to be incorporated into the Archipelago's fiqh. Abstrak: Ketentuan Islam tentang mahar telah dipraktikkan oleh Nabi Muhammad dan para sahabatnya, dan hal itulah yang secara prinsip menjadi pedoman dalam pembayaran mahar perkawinan. Apabila dilihat yang dibayarkan oleh Nabi sebagai mahar semuanya mempunyai nilai yang tinggi, begitu juga nilai yang dibayarkan oleh para sahabat. Kalau ada kasus pembayaran mahar sahabat yang ringan dan terkesan tak bernilai, itu disebabkan mereka miskin. Adapun di nusantara, tradisi yang berlaku sepertinya tidak mencerminkan petunjuk Nabi Muhammad, karena mahar pernikahan pada umumnya hanya berupa seperangkat alat shalat yang tidak dapat membantu secara ekonomi dalam menjalani rumah tangga. Kalaupun ada mahar dengan jumlah tinggi, hal itu A Set of Prayer Outfits as a Mahar? … Vol. 20, No. 1, June 2020 Al-Risalah 18 dibayarkan sebelum akad nikah dilangsungkan dan digunakan untuk biaya pesta, bukan untuk istri. Artikel ini bertujuan untuk mengkritisi tradisi dimaksud karena terkesan telah mendiskriminasikan hak mahar yang harus diterima perempuan ketika menikah. Hasil pembahasan menyimpulkan bahwa pemberian mahar berupa seperangkat alat shalat dan mahar yang digunakan untuk biaya pesta yang sudah menjadi tradisi di nusantara telah mendiskreditkan hak perempuan yang seharusnya dapat membantu seorang perempuan dalam mengatasi problem ekonominya dalam pernikahan. Dilihat dari ketentuan 'urf, maka tradisi tersebut kurang sesuai dengan ketentuan 'urf dalam hukum Islam dan tidak dapat dilegitimasi sebagai bagian khazanah fiqh nusantara.
Al-Risalah, 2020
Human rights activists and the educated urban society strongly criticize the practice of early ma... more Human rights activists and the educated urban society strongly criticize the practice of early marriage, including the classical fiqh on which it is based. They have repeatedly proposed amendments to article 7 of the Marriage Law No. 1 of 1974 concerning age restrictions on marriage. This paper is a response to these groups' views with a formulation, first, what are the factors and the problems of early marriage and their status in the perspective of maqāṣid al-sharīʻa?; second, what worldview that projects the human rights activists' criticism in the midst of living fiqh and maqāṣid al-sharīʻaʼs review on it? This paper is a combination of field and literary studies. Samples are taken from the living fiqh or the doctrine of Shāfiʻī School which exists in the Malay community of Tebo Ulu, Jambi Province and supported by relevant literature. This paper concludes that, in early marriage, the harms are far greater than the benefits. Hence, according to the holistic understanding of maqāṣid al-sharīʻa, the marriageable age needs to be regulated by law. However, the above groups' criticism is not completely justifiable because early marriage is also closely related to the state's failure in improving the welfare of its citizens, providing educational facilities, as well as differences in worldview between human rights activists and article 284 of the Criminal Law Code on adultery and traditional customs of Malay and other Indonesia's indigenous custom that need to be resolved. Abstrak: Para pegiat HAM dan sekelompok terpelajar masyarakat kota mengkritik keras praktik pernikahan dini termasuk fiqh klasik yang menjadi landasannya, sehingga berkali-kali mereka mengusulkan amandemen terhadap pasal 7 Undang-Undang Perkawinan Nomor 1 tahun 1974 tentang pembatasan usia perkawinan. Tulisan ini merupakan respon terhadap pandangan kelompok ini dengan rumusan, pertama, apa saja faktor-faktor dan problematika nikah dini serta statusnya dalam perspektif maqāṣid al-sharīʻah?; kedua, bagaimana worldview (pandangan alam) di balik fenomena HAM di tengah arus living fiqh serta tinjauan maqāṣid al-sharīʿah terhadapnya? Tulisan ini merupakan gabungan antara
Al-Risalah, 2019
The integrality of the criminal justice system must be realized in every aspect of subsystems , i... more The integrality of the criminal justice system must be realized in every aspect of subsystems , in substance, structure, and legal culture. In this respect, in the process of criminal justice, the three sub-systems' integrality are required so that the criminal justice system is capable to produce fair legal decisions in the process of law enforcement in Indonesia. Until such a policy is undertaken, the law will always be harsh against the poor and weak against the rich. This paper discusses criminal objectives integrality in Indonesian criminal justice system and its influence in the integrated criminal justice system. Using a normative juridical method, this paper demonstrates that each subsystem of criminal justice (the Police, Prosecutors , Courts, and the prison) is in line with the main objectives of criminal law enforcement as found in various laws that govern the institutions. Abstrak: Integralitas sistem peradilan pidana harus diwujudkan dalam setiap lini sub sistem baik dalam substansi, struktur, maupun budaya hukum. Dengan demikian, dalam proses peradilan pidana, ketiga sub sistem ini diperlukan keterpaduannya (integrality) agar sistem peradilan pidana mampu menghasilkan putusan hukum yang adil dalam proses penegakan"hukum di Indonesia. Jika tid-ak, hukum akan tajam akan ke bawah, namun tumpul ke atas. Tulisan ini mendiskusikan apa dan bagaimana integralitas tujuan pemidanaan dalam sistem peradilan pidana di Indonesia serta pengaruh integralitas tujuan pemidanaan da-lam sistem peradilan pidana terpadu. Dengan menggunakan metode yuridis nor-matif, tulisan ini menunjukkan bahwa masing-masing sub sistem peradilan pidana (Kepolisian, Kejaksaan, Pengadilan, dan Lembaga Pemasyarakatan) seirama da-lam tujuan utama penegakan hukum pidana, sebagaimana dapat dijumpai dari berbagai perundang-undangan yang mengatur lembaga-lembaga tersebut.
Al-Risalah, 2019
In the history of Indonesia, civil-military relations changed in the reformasi era with the separ... more In the history of Indonesia, civil-military relations changed in the reformasi era with the separation of the military and the police, resulting in the removal of the dual-function doctrine and military reform. Despite so, two decades after reformasi has not formed a standard and ideal mechanism to govern civil-military relations within the framework of objective civilian control. This paper addresses issues regarding (a) how the dual-function concept and internal reform within the military; (b) regulatory issues that govern military operations other than war; (c) the ideal model of civil-military relations in Indonesia to ensure democratic life and an overview of the siyāsah sharʻiyyah aspects. Using descriptive qualitative method and conducting discussions with military and human rights experts, this paper demonstrates that military reform in Indonesia after the New Order has not yet been fruitful to accomplish the mission to form professional soldiers. The military is still involved in political and civilian life under the pretext that there is no military assistance law. As a consequence, the ideal model of civilian control that puts the military under the control of civilian authority according to siyāsah sharʻiyyah principle has not been fully successful and effective. Abstrak: Dalam sejarah Indonesia, relasi sipil militer berubah pada era reformasi dengan pemisahan militer dan kepolisian yang berdampak pada pencabutan doktrin dwifungsi dan reformasi militer. Meskipun demikian, dalam dua dekade era reformasi, tampaknya belum ada mekanisme yang baku dan ideal yang mengatur relasi sipil militer dalam kerangka kontrol sipil objektif. Tulisan ini akan menjawab permasalahan mengenai (a) bagaimana konsepsi dwifungsi dan reformasi internal di lingkup militer; (b) persoalan regulasi yang mengatur operasi militer selain perang; (c) bagaimana model ideal relasi sipil dan militer di
Al-Risalah, 2019
The enactment of khamr qanun in Aceh shows Aceh government's commitment in prohibiting and eradic... more The enactment of khamr qanun in Aceh shows Aceh government's commitment in prohibiting and eradicating khamr and similar drinks. However, the enforcement of the qanun has not been effective, especially in the City of Subu-lussalam as evidenced in several violations of the qanun. This paper aims to discuss what and how the khamr qanun in Subulussalam, its effectiveness, obstacles faced by the Subulussalam city government in enforcing the qanun, and solutions offered by the city government. After examining relevant literature and conducting observations, discussions, and interviews with Subulussalam City leaders, this paper concludes that the ineffectiveness of the khamr qanun enforcement is due to some constraints, such as lenient punishment, limited human resources, weak socialization of Islamic law and community education. Abstrak: Kehadiran qanun khamar di Aceh menunjukkan keseriusan pemerintah Aceh dalam melarang dan memberantas minuman khamar dan sejenisnya. Namun dalam pelaksanaannya, penegakan qanun tersebut belum terlalu efektif, khususnya di Kota Subulussalam, Aceh. Hal ini dibuktikan dengan ditemukan beberapa kasus pelanggaran terhadap larangan khamar. Tulisan ini bertujuan, pertama, mendiskusikan apa dan bagaimana qanun khamar di Aceh, khususnya di kota Subulussalam. Kedua, sejauh manakah keefektifan qanun khamar tersebut di Kota Subulussalam. Ketiga, kendala apa saja yang dihadapi oleh pemerintah kota Subulussalam dalam menegakkan qanun khamar dan apa saja solusi dari pemerintah. Setelah menelaah pustaka yang relevan serta diperkuat dengan observasi, diskusi, dan wawancara dengan para tokoh Kota Subulussalam, tulisan ini menyimpulkan bahwa ketidakefektifan penegakan qanun khamar di Kota Subulussalam Aceh disebabkan adanya kendala yang dihadapi, seperti tindakan penghukuman yang belum tegas, terbatasnya Sumber Daya Manusia, lemahnya sosialisasi syariat Islam dan pembimbingan masyarakat.
Al-Risalah, 2019
As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼis... more As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i'jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur'ān (the inimitability of the Qurʼān), her thoughts on tarāduf and their implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I'jāz al-Bayānī lil Qur`ān wa Masā'il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of law are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions. Abstrak: Al-Qur'ān sebagai kitab yang mengandung kemukjizatan, dari segi sastra, telah dibuktikan oleh ʻĀʼisha Bint al-Shāṭi' melalui teori i'jāz lughawī-nya. Ia menunjukkan betapa pentingnya metode tafsir yang benar dari aspek tarāduf (sinonim). Meskipun ʻĀʼisha Bint al-Shāṭiʼ masih mengikuti kaidah "tidak ada lafaz tarāduf dalam al-Qurʼān", sebuah kaidah yang sudah dikenal dalam pemba-hasan iʻjāz al-qurʼān, namun pemikirannya tentang lafaz tarāduf dan implikasinya terhadap istinbāṭ hukum Islam, masih rumit. Dengan demikian, tulisan ini mendiskusikan hubungan dan pengaruh lafaẓ tarāduf (sinomim) menurut ʻĀʼisha Bint al-Shāṭi' dengan ayat-ayat hukum. Dengan mengkaji kitab al-I'jāz al-Bayānī lil Qurʼān wa Masāʼil Ibn al-Azraq dan karya-karya lain yang relevan, tulisan ini menyimpulkan bahwa gagasan ʻĀʼisha Bint al-Shāṭiʼ tentang lafaz tarādūf jika dihubungkan dengan ayat-ayat hukum masih rumit dan sulit diaplikasikan sehingga tidak memberi pengaruh cukup besar terhadap penguatan dalil hukum Islam.
Al-Risalah, 2019
Abtsract: The trend of women's active participation in religious extremism phenomenon has become ... more Abtsract: The trend of women's active participation in religious extremism phenomenon has become a serious global threat, including for Southeast Asian countries such as Indonesia and Malaysia. This paper aims to offer a fiqh approach in the form of wasaṭiyyah in order to reinforce counter-laws of religious extremism, especially on the issue of Malaysian women's involvement in the Daesh extremist group (al-Dawlah al-Islāmiyyah fī al-ʻIrāq wa al-Shām). Through library and field research, this paper concludes that an approach of fiqh wasaṭiyyah, which is based on the reality of law and the reality of religious extremism, can be developed. This research is hoped to assist various parties, especially the Malaysian government , to improve existing deradicalization process and strengthen the efforts to restraint religious extremism in the grassroots.
This paper discusses the contribution of Islamic philanthropy (ZISWAF) in maintaining the existen... more This paper discusses the contribution of Islamic philanthropy (ZISWAF) in maintaining the existence and development of civil society organizations based on religion, such as NU, Muhammadiyah and Mathlaul Anwar. The presence of these institutions be a companion of government in the development of educational, social and religious. The strength of this philanthropy has successfully demonstrated its role and maintain the development of civil society in Indonesia. Relations philanthropy Islam and various religious organizations is an integral and interrelated. In other words, Islam philanthropy exists and grows because it was developed by a period of Islamic Organizations, and vice versa. Philanthropy development in each of these community organizations, appear to be associated with the traits and characteristics of each. Especially during the reform era in Indonesia, managing ZISWAF more lively. It was driven by the transparent and accountable management through institutions ZISWAF. Consequently ZISWAF institutions grew and gained the trust of the public very well. Abstrak: Tulisan ini membahas tentang kontribusi filantropi Islam (ZISWAF) dalam menjaga eksistensi dan perkembangan organisasi masyarakat (ormas) yang berbasis agama, seperti NU, Muhammadiyah dan Mathlaul Al-Risalah 72 2 Contoh diskriminatif yang dilakukan Belanda adalah subsidi yang disalurkan ke lembaga pendidikan. Pada tahun 1930an, misalnya, subsidi yang disalurkan kepada sekolah-sekolah di bawah naungan Kristen mencapai f. 972,600 sedang kepada umat Islam yang penduduknya lebih banyak hanya f. 7,500. Ketimpangan ini pada tahun-tahun kemudian semakin lebar sehingga menimbulkan kecurigaan yang mendalam bagi umat Islam. Howard M.
Suku Anak Dalam is one of the tribes that are in the province of Jambi, and are dependent natural... more Suku Anak Dalam is one of the tribes that are in the province of Jambi, and are dependent natural resources in the forest. They consider themselves Muslims and recognize marriage, divorce and polygamy. The Government, through the head of the BKM and KSPM Jambi province, has sought to give attention to Suku Anak Dalam to various fields, including the Islamic Family Law. Based on the research, that there has been a social change in Suku Anak Dalam in the field of Islamic family law, especially in matters of marriage and divorce, both before and after converting to Islam. Thus, formal juridical, public Suku Anak Dalam have implemented Islamic law (especially family law) in their lives. Abstrak: Suku Anak Dalam merupakan salah satu suku terasing yang terdapat di Propinsi Jambi, dan menggantungkan hidupnya dengan sumber daya alam di hutan. Mereka mengaku beragama Islam dan mengenal perkawinan, perceraian dan poligami. Pemerintah, melalui kepala BKM dan KSPM Propinsi Jambi, telah berupaya memberikan perhatian kepada Suku Anak Dalam untuk berbagai bidang, termasuk bidang Hukum Keluarga Islam. Berdasarkan hasil penelitian, bahwa telah terjadi perubahan sosial pada Suku Anak Dalam pada bidang hukum keluarga Islam, terutama dalam masalah perkawinan dan perceraian, baik sebelum maupun setelah masuk Islam. Jadi, secara yuridis formal, masyarakat Suku Anak Dalam telah menerapkan hukum Islam (khususnya hukum keluarga) dalam kehidupan mereka.
The first Islamic Market which was founded by the Prophet (Peace be Upon Him) and his companions ... more The first Islamic Market which was founded by the Prophet (Peace be Upon Him) and his companions after establishing Nabawi Mosque is Anshar Market (Suuq al-Anshar) in Medina, where at the time the construction of mosque by the Caliphs also followed by establishing the market. This model shows us the emergence of market in building of economy among the Moslem Community, the market was established on Islamic value where the people from every country can visit and join in economic transaction without any hindrance, tax, rent, and other expenses so that the Islamic market has more ability to compete fairly than other markets. The Islamic market mechanism was free from any intervene in determining of price, even the government only take the role of supervisor to ensure the enactment of disturbance on the market such as overview, fraud, and other market distortions. The structure of the Islamic market is perfectly competitive market where prices are determined by forces of supply and demand. This system was brought the Moslem community as the advance society with prosperity and peace as we called in recent time by civil society. But, this system was not famous among the economic system in today, and it is will become solution for developing Islamic market in order Islamic community and civil society.
The legislation of sharia economic law in Indonesia was born as a logical consequence of interact... more The legislation of sharia economic law in Indonesia was born as a logical consequence of interaction and a dialogue between Islamic teachings and social environment. Therefore, the formulation, the characteristics and the expression of legislation of sharia economic law embodied in the form of diversity of local values (local wisdom) surrounding the growth of sharia economic law. Historical development of the legislation of sharia economic law in Indonesia features a dynamic character with typical of Indonesian values. Values, social, political and cultural settings become important elements affecting the pace and direction of the legislation of sharia economic law in Indonesia. This paper proves that Islamic law has appeared as one of the sub-system in the Indonesian national legal system, considering the enactment of various regulatory instruments in the form of laws as part of the Indonesian national law. Abstrak: Legislasi hukum ekonomi syariah di Indonesia lahir sebagai konsekuensi logis dari dialog dan persinggungan ajaran Islam dengan lingkungan sosialnya. Oleh karena itu, formulasi, karakteristk dan ekspresi legislasi hukum ekonomi syariah mewujud dalam bentuk yang ragam, sebangun dengan dengan keragaman nilai-nilai lokal (local wisdom) yang mengitari pertumbuhan hukum ekonomi syariah. Perkembangan sejarah legislasi hukum ekonomi syariah di Indonesia menampilkan watak dinamis dengan khas ke Indonesiaan. Tata nilai, setting sosial politik dan budaya menjadi elemen penting yang mempengaruhi laju dan arah legislasi hukum ekonomi syariah Islam di Indonesia.Tulisan ini membuktikan bahwa hukum ekonomi Islam telah menampakkan diri sebagai salah satu sub sistem dalam tatanan hukum nasional Indonesia dengan lahirnya berbagai instrumen regulasi dalam bentuk undang-undang / qanun sebagai hukum nasional Indonesia. Kata Kunci: Positivisasi, hukum ekonomi syariah, hukum nasional, legislasi, nilai-nilai lokal.
Research purposes, first, and criticize enforcement of forest fire. Second, to analyze the positi... more Research purposes, first, and criticize enforcement of forest fire. Second, to analyze the position of the MUI fatwa about forest fires and land. The problem is How law enforcement on forest and land fires and how to position the fatwa burn the forest and land issued by MUI. Finally, from this study, it is understood that law enforcement on the issue of forest fires has not been seriously undertaken by the government, because of the limited efforts of the government, including regulations often overlap, yet one vision in uncovering the truth on the stage of the police, prosecutors, courts and Advocates, in thinking about sustainable development (forest for posterity), as well as legal awareness of society, and the business world is still low in the development of its business. On the one hand, the difficulty for judges to prove the involvement of legal entities (corporations) in the burning of forests, poor management of natural resources led to policy and law enforcement, not in accordance with the responsibility to the environment healthy and clean. On the other hand, the position of the MUI fatwa is a source of law, and became the basis of the philosophy of the various regulations in Indonesia in order to give birth and form a living law in Indonesian society, not been implemented by the public as a form of awareness of the law, to care for the environment healthy and clean. Keywords: Law enforcement, Fatwa Council of Ulamas (MUI), land and forest fires in Indonesia. Abstrak: Tujuan penelitian, pertama, untuk menganalisis dan mengkritisi penegakan hukum kebakaran hutan dan lahan. Kedua, untuk menganalisis kedudukan fatwa Majelis Ulama tentang membakar hutan dan lahan. Permasalahannya adalah Bagaimana penegakan hukum terhadap kebakaran hutan dan lahan serta bagaimana kedudukan fatwa haram membakar hutan dan lahan yang dikeluarkan MUI. Akhirnya, dari penelitian ini, dipahami bahwa penegakan hukum terhadap persoalan kebakaran hutan belum serius dilakukan oleh pemerintah, oleh karena masih terbatasnya upaya pemerintah, di antaranya peraturan yang sering kali tumpang tindih, belum satu visi dalam mengungkap kebenaran pada tahapan Kepolisian, Kejaksaan, Pengadilan dan advokad, dalam memikirkan pembangunan berkelanjutan (hutan untuk anak cucu), serta kesadaran hukum masyarakat, dan dunia bisnis yang masih rendah dalam pengembangan usahanya. Di satu sisi, sulitnya bagi para hakim untuk membuktikan keterlibatan badan hukum (korporasi) dalam pembakaran hutan, lemahnya manajemen sumber daya alam menyebabkan kebijakan dan penegakan hukum, tidak sesuai dengan tanggungjawab terhadap lingkungan hidup yang sehat dan bersih. Di sisi lain, kedudukan fatwa MUI merupakan sumber hokum, dan menjadi dasar filosofi berbagai peraturan di Indonesia dalam rangka Al-Risalah 58 melahirkan dan membentuk hukum yang hidup dalam masyarakat Indonesia, belum juga dilaksanakan oleh masyarakat sebagai wujud kesadaran hokum, untuk peduli pada lingkungan yang sehat dan bersih. Kata kunci: Penegakan hukum, Fatwa Majelis Ulama Indonesia (MUI), kebakaran hutan dan lahan di Indonesia Penegakan Hukum dan Fatwa Haram MUI
Human Trafficking is a criminal offense which later became a hotly discussed in various circles. ... more Human Trafficking is a criminal offense which later became a hotly discussed in various circles. Indonesian state actually already had the legal instruments to protect our society of crime of trafficking in persons, namely with the enactment of Law RI No. 21 of 2007 on the Eradication of Trafficking in Persons. What is interesting in the law as well as a goal in this paper is a regulation of restitution or compensation which allowed requested by the victim against the perpetrator. The method used in this paper is a normative juridical by taking primary legal materials, secondary and tertiary relating to the investigation. Not as sweet as the ideals of the nation, Restitution still pose a number of problems at the level of norms and implementation. Listed some of the problems that arise as the norm blurred in the rules and procedures for implementation, the unavailability of human resources of personnel qualified in handling cases of human trafficking, as well as a low awareness of the public to report cases of trade in the following efforts to obtain their rights.
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