Articles
<![CDATA[Organs and Tissue Transplantation in Human Rights and Biomedicine Perspective ]]>
<![CDATA[Liantha Adam Nasution]]>;
<![CDATA[Dhiauddin Tanjung]]>
<![CDATA[ Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 5, No 3 (2022): Budapest International Research and Critics Institute August ]]>
Publisher : <![CDATA[Budapest International Research and Critics University ]]>
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DOI: 10.33258/birci.v5i3.5960
<![CDATA[Organ and Tissue Transplantation Is a practice that shows successful developments in the medical world, Organ Transplantation activities are closely related to the fulfillment of human rights for living and dead donors, understanding the concept of human rights protection needs to be carried out with a biomedical approach in order to create legal protection for donors and donor recipients. This research is a normative juridical research method with library research (Library Research) in practice by examining legal concepts and legal sources that will be a reference in analyzing human rights and biomedicine. The results that can be found that the rule of law in Indonesia lacks the rights of donors and recipients of donors, reviewing the human rights of donors and accepting transplant donors in the medical aspect, so you can see the concept of Human Rights and Biomedicine.]]>
<![CDATA[PERAN ILMU FALAK DALAM MENENTUKAN ARAH KIBLAT ]]>
<![CDATA[Wulan Syaputri]]>;
<![CDATA[Dhiauddin Tanjung]]>
<![CDATA[ Al-Usrah : Jurnal Al Ahwal As Syakhsiyah Vol 9, No 2 (2021): Juli-Desember 2021 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara Medan ]]>
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DOI: 10.30821/al-usrah.v9i2.13528
<![CDATA[Abstrak : Tujuan penelitian ini adalah untuk mengetahui Peran Ilmu Falak dalam Menentukan Arah Kiblat. Jenis penelitan ini adalah penelitian kualitatif dengan teknik field research (Observasi, studi pustaka dan dokumentasi). Sumber data yaitu data primer dan data sekunder. Teknik analisis data dalam penelitian ini adalah miles and huberman, yaitu : reduksi data, penyajian data dan penarikan kesimpulan. Pembahasan pada penelitian ini adalah. Penentuan arah kiblat yang dilakukan oleh umat Islam di Indonesia mengalami perkembangan dari waktu ke waktu sejalan dengan perkembangan ilmu pengetahuan yang ada. Pertama kali, mereka menentukan arah kiblatnya ke barat dengan alasan Saudi Arabia tempat dimana Ka’bah berada terletak di sebelah barat Indonesia. Hal ini dilakukan dengan kira-kira saja tanpa perhitungan dan pengukuran terlebih dahulu. Oleh karena itu, arah qiblat sama persis dengan tempat matahari terbenam. Dengan demikian, arah kiblat itu identik dengan arah barat.Kata Kunci: Ilmu Falak, Kiblat]]>
<![CDATA[Upaya KUA Lhoksukon Aceh Utara Dalam Meminimalisir Problema Nikah Liar ]]>
<![CDATA[Dhiauddin Tanjung]]>;
<![CDATA[Ramadhan Syahmedi Siregar]]>;
<![CDATA[Teuku Islahuddin]]>
<![CDATA[ Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan Vol 9 No 2 (2022): Al-Qadha: Jurnal Hukum Islam dan Perundang-Undangan ]]>
Publisher : <![CDATA[Hukum Keluarga Islam IAIN LANGSA ]]>
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DOI: 10.32505/qadha.v9i2.4509
<![CDATA[Illegal marriage is a strange phenomenon that is still intense in the Acehnese community. In fact, Islam has very clearly forbade any form of marriage that is carried out in secret in order to produce a harmonious family and social community. The occurrence of illegal marriages when the condition of the bride still has a nasab guardian is a practice that is allegedly in bad faith, one of which is because the husband still has a legal wife who does not agree to polygamy. There are also those who do illegal marriages because they want to find an alternative to their work which prohibits polygamy status. This reality is a reality that can harm many parties, both for family members and society. In response to this, the Lhoksukon KUA has implemented various policies so that the problem of illegal marriages can be minimized. This article belongs to field research with a qualitative approach. The methodology used is a phenomenological study of the actions of KUA Lhoksukon North Aceh. The results of the study concluded that the KUA Lhoksukon North Aceh carried out various activities to prevent illegal marriage by way of socialization and guidance to the community regarding the negative impact of illegal marriage.]]>
<![CDATA[Penetapan Kalender Hijriah Menurut Ulama Muhammadiyah dan Nahdatul Ulama di Indonesia ]]>
<![CDATA[Muhammad Hafiz]]>;
<![CDATA[Dhiauddin Tanjung]]>
<![CDATA[ JURNAL EDUKASI NONFORMAL Vol 3 No 2 (2022): Jurnal Edukasi Nonformal ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Enrekang ]]>
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<![CDATA[Penetapan waktu dan juga penanggalan adalah hal yang paling penting dalam keberlangsungan hidup manusia selain sebagai pengingat kejadian peristiwa besar berlangsung juga sebagai acuan dalam mengatur kehidupan, apalagi dalam hal beribadah. Dalam agama Islam hal yang menjadi pondasi utama yang hendaknya dijalankan oleh umat Muslim adalah beribadah kepada Allah Sang Maha Pencipta, dalam melaksanakan ibada tersebut umat Muslim sangat memerlukan penetapan waktu terlebih pada ibadah yang sifatnya tahunan seperti puasa, haji dan lainnya. Dalam islam penetapan waktu dan penanggalan ini disebut dengan Hijriah karena dilatbelakangi diambil dari pertama sekali kejadian Rasulullah melaksanakan hijrah. Namun, penanggalan dalam islam masih memilki beberapa problematika karena dalam menetapkannya terdapat dua metode yaitu dengan metode hitungan atau hisab dan metode rukyat. Kedua hal ini jika tidak dipahami akan mudah menimbulkan perpecahan karena sesungguhnya kedua metode ini mempunyai landasan yang sama-sama berasal dari Allah dan disampaikan oleh rasulullah kepada umatnya. Kedua metode ini diadopsi oleh organisasi sosial masyarakat yang terkenal dan berada di Indonesia yaitu Muhammadiyah dan nahdatul Ulama. Muhammadiyah dikenal dengan metode hisabnya sedangkan nahdatul Ulama dikenal dengan metode rukyatnya. Perrbedaan pemahaman akan penetapan kalender hijriah ini setiap tahunnya diperbincangkan dan ditakutkan berdampak pada perpecahan umat Muslim. Hal inilah yang melatar belakangi peneliti dalam menulis pembahasan diantara keduanya dalam menggunakan metode yang diadopsi oleh masing-masing. Penelitian ini dilakukan dengan menggunakan metode kepustakaan atau liberary research dengan mengumpulkan data-data melalui artikel, buu, jurnal dan literatur lainnya. Dalam atulisan ini akan dibahas mengenai bangaimana penetapan kalender hijriah menurut ulam Muhammadiyah dan ulama Nahdatul Ulama, agar membuka wawasan masyarakat bahwa keduanya mempunyai landasan hukumnya masing-masing dalam agama Islam.]]>
<![CDATA[CRIME IN MARRIAGE ]]>
<![CDATA[Rizki Maulana]]>;
<![CDATA[Dhiauddin Tanjung]]>
<![CDATA[ Jurnal Hukum Samudra Keadilan Vol 19 No 1 (2024): Jurnal Hukum Samudra Keadilan ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Samudra ]]>
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DOI: 10.33059/jhsk.v19i1.9726
<![CDATA[Currently, the provision regarding the offence of adultery is regulated in Article 284 of the Criminal Code. One of the reasons for this regulation is to protect marriage from things such as vigilante actions based on adultery and the spread of disease, as well as other potentially damaging influences such as the rapidly growing prostitution industry which poses a threat to society. The punishment received by the perpetrator is a maximum imprisonment of 9 months in accordance with Article 284 paragraph (1) number 1 letter a of the Criminal Code. If your husband or wife has an affair, they, and others, are all responsible. The spouse of the person having the affair is also caught in the net by the provisions of this article. Article 284 of the KUHP defines adultery as an "offence of complaint", meaning that a complaint must come from the spouse of the adulterer before criminal proceedings can commence. In Islam, engaging in adultery carries heavy condemnation and guilt. Divorce is a legal option for infidelity and marital discord. Moreover, infidelity is also synonymous with adultery, a vice condemned by most religions.]]>
<![CDATA[Maqasid Syari’ah : Pemenuhan Hak Anak Akibat Orang Tua Berhadapan Dengan Proses Hukum ]]>
<![CDATA[Hidayat]]>;
<![CDATA[Dhiauddin Tanjung]]>
<![CDATA[ Journal Khafi : Journal Of Islamic Studies Vol. 1 No. 2 (2023) ]]>
Publisher : <![CDATA[Journal Khafi : Journal Of Islamic Studies ]]>
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<![CDATA[This research aims to analyze the rights children obtain when their parents are undergoing legal proceedings, especially as perpetrators of crimes. Basically, parents are the main pillars in fulfilling children's rights. However, on the one hand, these rights do not work well because the parents are currently undergoing legal proceedings so that the child's rights are not fully fulfilled. Currently, various parties often ignore the fulfillment of children's rights when parents are undergoing legal proceedings, even law enforcement officials or the government do not pay attention. These rights should be obtained so that children can develop as the nation's next generation. This research uses a type of juridical-empirical research with a legislative and case study approach. This research uses descriptive analysis with a maqasid sharia perspective. As for the results and conclusions of this research, responsibility for fulfilling children's rights does not only lie with the government, but also with other parties so that children's rights when their parents are undergoing legal proceedings can be fulfilled. This is deemed necessary as the aim of maqasid sharia is to protect and preserve the child's mind, religion, soul, property and descendants. Therefore, if a child's parents are facing a legal process, there are children's rights that must be fulfilled based on statutory mandates.]]>
<![CDATA[IBADAH QUR’BAN DALAM PERSPEKTIF SYAR’U MAN QABLANA ]]>
<![CDATA[Bukti Padang]]>;
<![CDATA[Dhiauddin Tanjung]]>
<![CDATA[ JURNAL ILMIAH PENELITIAN MAHASISWA Vol 2 No 4 (2024): Agustus ]]>
Publisher : <![CDATA[Kampus Akademik Publiser ]]>
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DOI: 10.61722/jipm.v2i4.279
<![CDATA[Artikel ini bertujuan untuk menelaah syariat ibadah qur’ban dalam perspektif syar’u manqablana, qurban merupakan salah satu ibadah tahunan ummat islam seluruh dunia, yang tujuannya untuk mendekatkan diri kepada Allah (taqarrub ilallah), yang tidak hanya membuat seseorang sholeh secara pribadi tetapi juga membuat sholeh secara sosial bermasyarakat, kita perlu bersyukur penyembelihan hewan qurban setiap tahun semakin meningkat bahkan mampu menunjang sektor perekonomian masyarakat khususnya bagi peternak hewan Qur’ban, semua itu tidak terlepas karena kesadaran hukum bagi setiap pribadi muslim yang mampu berkurban. Namun yang menjadi pembahasan adalah apakah syari’at berqurban ini ada semenjak turunnya risalah perintah berqurban didalam Al-Qur’an atau memang sudah ada sejak dahulu kala (syar’u man qablana). Maka Sebagai penelitian literatur, artikel ini akan menelaah dan menganalalisis syariat qur’ban dalam perspektif syar’u manqablana. Penelitian ini bersifat kualitatif yaitu dilakukan dengan cara mengumpulkan, menganalisis, dan mengintepretasikan narasi secara komprehensif terhadap data-data visual untuk mendapatkan wawasan yang utuh, komprehensif, dan holistik tentang syariat ibadah qur’ban dalam perspektif syar’u manqablana. Hasil penelitian ini menunjukkan bahwa syariat ibadah qur’ban ini sudah ada sejak zaman Adam a.s yang kemudian tetap dilestarikan sampai sekarang.]]>
<![CDATA[WAKAF TUNAI PERSPEKTIF MASLAHAH MURSALAH ]]>
<![CDATA[Rizki Fadilah]]>;
<![CDATA[Dhiauddin Tanjung]]>
<![CDATA[ YUSTISI Vol 11 No 3 (2024) ]]>
Publisher : <![CDATA[Universitas Ibn Khaldun Bogor ]]>
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DOI: 10.32832/yustisi.v11i3.17893
<![CDATA[Penelitian ini bertujuan untuk menjelaskan tentang premis dasar wakaf tentang keabadiannya telah dirusak oleh munculnya konsep wakaf uang. Penelitian ini berimplikasi menjelaskan praktik wakaf tunai ini dikaitkan dengan Maslahah Mursalah. Penelitian ini menggunakan metode kualitatif yaitu dilakukan dengan cara mengumpulkan, menganalisis, dan menafsirkan narasi secara komprehensif pada data visual untuk memperoleh wawasan yang utuh, menyeluruh dan holistik terhadap penghujjahan wakaf tunai dari perspektif Maslahah Mursalah. Hasil penelitian menunjukkan bahwa Temuan penelitian menunjukkan bahwa, setelah penyelidikan menyeluruh, ditentukan bahwa syarat-syarat untuk berijtihad dalam wakaf uang adalah sah karena wakaf uang memenuhi syarat-syarat maslahah haqiqi (Maslahah yang benar-benar terealisasi di lapangan), maslahah ammah (Maslahah yang bersifat umum dan tidak hanya dinikmati oleh seseorang atau sekelompok orang saja), dan maslahah mulaiman bi syar'i (Maslahah yang selaras dan tidak bertentangan dengan Syariah). Wakaf uang memiliki kedudukan hukum yang sah. Selain itu, wakaf uang tetap berpegang pada ketentuan al habsu ma'a baqo aynihi, atau mempertahankan komoditas tanpa kehilangan substansinya. Kata Kunci : Wakaf, Tunai, Hukum, Maslahah Mursalah]]>
<![CDATA[Hukum Kepemilikan Sisa Kain Jahitan ]]>
<![CDATA[Fikri Al Munawwar Sirait]]>;
<![CDATA[Dhiauddin Tanjung]]>
<![CDATA[ TAFAQQUH Vol. 7 No. 1 (2022): Tafaqquh : Jurnal Hukum Ekonomi Syariah dan Ahwal Syahsiyah ]]>
Publisher : <![CDATA[STIS DAFA MATARAM ]]>
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DOI: 10.70032/rs985442
<![CDATA[This study aims to examine the concept of ownership from the perspective of Fiqh Muamalah, particularly in the context of human social relationships and daily life practices, such as the making of clothing by tailors. The method used in this research is an in-depth literature review, referring to various sources of Islamic law and the opinions of fuqaha (Islamic jurists) regarding ownership and its division. The results of the study indicate that ownership in Islam includes the rights to an object and its benefits, and can be divided into complete and incomplete ownership. Additionally, this research reveals the importance of tailors returning leftover fabric to the customer as a form of respect for ownership rights. The contribution of this study is to provide a clearer understanding of the importance of managing ownership in societal life, as well as to offer practical guidance for tailors in fulfilling their obligations to customers in accordance with the principles of Fiqh Muamalah]]>
<![CDATA[The Concept of Structural Legal Aid in Handling and Corruption Eradication ]]>
<![CDATA[Hidayat]]>;
<![CDATA[Dhiauddin Tanjung]]>;
<![CDATA[Mhd. Yadi Harahap]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 21 No 02 (2024): Istinbath: Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Metro ]]>
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DOI: 10.32332/istinbath.v21i02.8712
<![CDATA[Corruption is a structural crime that is very dangerous for social life. Because this crime will destroy the social order system in various sectors. Starting from education, economics, law and others. Therefore, it is necessary to immediately resolve this problem using the right concept. Namely using the concept of Structural Legal Assistance which prioritizes community participation (non-litigation) to be fully involved in corruption eradication activities. Another thing that can be said is that this concept also does not rule out the concept (litigation) of taking action against corruption crimes. Apart from that, the use of the concept of Structural Legal Assistance in eradicating corruption often faces the risk of obstacles or obstacles in its implementation. So this is where the existence of maqashid sharia as a knife edge for analyzing the concept of structural legal assistance in eradicating corruption. This research uses a type of juridical-empirical research with a legislative approach, a case approach and a conceptual approach. Furthermore, to enrich the content of this research the author conducted interviews and observations at the YLBHI institution. Then supported by legal materials, journals and data documents related to this research. The results of this research are that maqashid sharia views the concept of structural legal assistance as highly recommended as a concept for eradicating corruption. Because this concept prioritizes recovery and development of the impact of corruption crimes.]]>
