Articles
<![CDATA[STUDI FIQH PRIORITAS DALAM SUNNAH NABI ]]>
<![CDATA[A. Latif, Husni Mubarrak]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 1 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i1.5738
<![CDATA[Fiqh Prioritas merupakan bagian dari studi fiqh Islam yang selayaknya diterapkan dalam kehidupan sosial Muslim masa sekarang ini. Fiqh prioritas ini dapat dicapai dengan menerapkan standar ataupun tolak ukur syariat dengan cara mengetahui dan menemukan maksud dan tujuan sebenar daripada hukum syariat. Pada dasarnya, fiqh prioritas ini berakar kuat pada Al-Qur’an dan Sunnah. Karenanya, artikel ini berupaya untuk mengeksplorasi lebih jauh warisan Sunnah Nabi yang kuat sekali menekankan urgensi dan pentingnya penerapan fiqh prioritas dalam kehidupan Muslim, khususnya, dan kehidupan manusia pada umumnya.]]>
<![CDATA[Women in the Public Sphere and Religious Discourse Interpretation in the Post-Conflict Aceh ]]>
<![CDATA[Mubarrak, Husni]]>;
<![CDATA[Yahya, Faisal]]>
<![CDATA[ Mazahib VOLUME 19, ISSUE 2, DECEMBER 2020 ]]>
Publisher : <![CDATA[IAIN Samarinda ]]>
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DOI: 10.21093/mj.v19i2.2204
<![CDATA[This article aims to discuss women and their access to the public sphere after a long term of the last three decades of armed conflict in Aceh. As many occurred in the other most conflict regions, women are mostly victims of any regime policies, either in political or economic access. This article would like to elaborate more on how women's position perceived within Acehnese society in the post-conflict Aceh since 2005? Furthermore, how are religious doctrines being interpreted regarding women’s issues in the post-conflict Aceh? By combining literature reviews and interviews as the primary source of data collection, this article argues that the long army conflict in Aceh and unfortunate Aceh's current political context are the leading cause of women's position degradation in Aceh and not because of the religious interpretation contestation. Thus, even though the formal sharia implementation has taken place in Aceh since 2002, male political domination and contestation have influenced women's position degradation in contemporary Aceh's public sphere.Keywords: Women, Post-Conflict Aceh, Sharia, Public Sphere, Religious Discourse.]]>
<![CDATA[دراسة فتوى مجلس العلماء الإندونيسي عن التحصين والتطعيم: تحليل ومناقشة ]]>
<![CDATA[Husni Mubarrak]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 20, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v20i1.13343
<![CDATA[يتناول هذا البحث مناقشة الفتوى الذي أصدره مجلس العلماء الإندونيسي عن التحصين والتطعيم لكل من السنة 2016 و 2018 كموضوع البحث. يكون هذا البحث بحثا كيفيا، باستخدام دراسات مكتبية استقراء تحليليا كمنهج البحث، يحاول البحث إحضار المناقشة عن مضمون ومحتويات الفتوى مع التحليل عن مدى صحة وإباحة التحصين والتطعيم، ولا سيما التطعيم الممتزج والمختلط بالمواد المحرمة بدعوى الضرورة، إلى غيرها من مدى صلاحية استخدام دليل الضرورة الشرعية لإباحة التطعيم (MR Vaccination) في غياب البدائل الشرعية المناسبة. تدل نتيجة البحث على أنه من قضايا الفقه المعاصر، وأن استخدام دليل الضرورة في قضية إباحة التطعيم (MR Vaccination) ما زال قابلا للنقاش ومحتاجا إلى أدلة مؤيدة أخرى لأجل تحقيق المصلحة المرجوة. AbstrakArtikel ini mendiskusikan secara kualitatif fatwa tentang imunisasi dan vaksinasi yang diterbitkan oleh Majelis Ulama Indonesia (MUI), masing-masing tahun 2016 dan 2018 sebagai data primer kajian. Perdebatan tidak hanya terbatas tentang sejauh mana kehalalan dan kebolehan imunisasi dan vaksinasi, terutama Vaksinasi MR yang mengandung zat haram dengan alasan kebutuhan yang dibenarkan secara syariat, artikel ini juga mendiskusikan pandangan hukum tentang sejauh mana kelayakan penggunaan hujjah atau dalil “darurat” yang dibolehkan syariat itu dipakai, selagi belum ditemukan vaksin halal guna menghadapi suatu penyakit yang belum tentu dan atau belum pasti terjadi. Dengan menjadikan content fatwa sebagai pisau analisis, artikel ini berkesimpulan bahwa fatwa tentang Vaksinasi MR ini yang termasuk ke dalam persoalan fikih kontemporer, yang sekalipun penggunaan hujjah atau dalil “darurat” dibolehkan syariat, namun tetap masih terbuka untuk diperdebatkan, sehingga tetap membutuhkan dalil pendukung lain guna menguatkan alasan mewujudkan kemaslahatan yang diharapkan di masa mendatang.]]>
<![CDATA[Penalaran Istiṣlāḥī dalam Kajian Fikih Kontemporer: Studi Kasus Fatwa Hukum Imunisasi di Aceh ]]>
<![CDATA[Husni Mubarrak]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 17, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v17i1.6225
<![CDATA[This article discusses the use of istiṣlāḥi reasoning to answer the contemporary problem such as the MPU's Decree (Majelis Permusyawaratan Ulama) in Aceh on immunization.The reasoning of Islamic law often used to answer contemporary problems is the istiṣlāḥi reasoning. Although thei stiṣlāḥiy reasoning is more flexible in explaining the law of contemporary issues, but in the process of law enforcement, it must be assisted with other disciplines. As a result, the legal considerations are decided more accurately and scientifically to avoid any form of arbitrariness (authoritarian) in producing Islamic law. DOI: 10.15408/ajis.v17i1.6225]]>
<![CDATA[Developing BMT as a loss-profit sharing-based microfinance: an Indonesian experience ]]>
<![CDATA[Husni Mubarrak]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 18, No 2 (2018) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v18i2.137-152
<![CDATA[This article would like to discuss an Indonesian experience in developing Baitul Mal wat Tamwil (BMT) since 1990’s as an alternative microfinance which based on loss and profit sharing schema that realized a more just economic system. This research is conducted by both bibliographical overviews and empirical investigations. This paper would like to elaborate more on how BMT developed and maintained its capacity and efforts, in providing a more just alternative model instead of interest system which had shown negative spread and pseudo economic growth. This, however, requires emphasizing the main differences between both systems (sharing and interest). It also discusses on how BMT upgraded competitively various attractive products which based on loss and profit sharing. The establishment of BMT in Indonesia could not be separated from the emergence of “creative minority” and “enlightened group” in some campuses in Indonesia to build BMT since 1984, which later followed and developed by Indonesian Muslim Intellectual Association (Ikatan Cendekiawan Muslim Indonesia/ ICMI) since 1991. The research findings showed that the schema which is used by BMT on loss and profit sharing is a real practical effort which then has successfully developed, massively contributed and largely triggered Indonesian economic in the real sector, especially for the small and medium economic scale enterprises (SMES) in order to poverty alleviation. It also reflected as an experiment of early steps in recognizing Islamic economy in Indonesia. BMT also still could survive, even when a huge economic crisis struck Indonesia particularly and South East Asia generally in 1997.]]>
<![CDATA[UMROH AS THE REASON FOR UNILATERAL TERMINATION OF EMPLOYMENT BY PT. DARUSSALAM BERLIAN MOTOR FROM THE PERSPECTIVE OF IJĀRAH BI AL-‘AMAL (Verdict Case Study No. 1/Pdt.Sus-PHI/2019/PN Bna) ]]>
<![CDATA[Siti Azizah]]>;
<![CDATA[Husni Mubarrak]]>;
<![CDATA[Muslem Muslem]]>
<![CDATA[ Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 11, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/dusturiyah.v11i1.8430
<![CDATA[PT. Darussalam Berlian Motor has terminated one of its employees on the grounds of performing the umroh. However the company/defendant argued that the employee/litigant had left their job without even notifying the defendant in advance. The defendat also explained that during their tenure, the litigant often made serious mistakes. On contrary, due to the serious mistakes that had been committed before, the defendant did not terminate the employment contract and the action was only taken when the litigant performed umroh in the holy land. The question in this research is how the judge considers the unilateral termination of employment experienced by the employee and what are the factors that cause the judge to grant the litigant’s claim. And how is the perspective of Ijārah bi al-‘Amal contract against the judge’s decision regardimg the grant of the litigant’s claim. In this research the authors used normative legal research method that analyzed the judge’s decree No. 1/Pdt.Sus-PHI/2019/PN Bna with qualitative approach. The judge in his decree considered thet the termination of employment on the grounds that the litigant had committed serious problems could not be considered because it was not in accordance with the applicable law. As for the factors that caused the judge to grant the litigant’s claim, due to the absence of evidence of a second PKWT contract between the litigant and the defendant, that’s why the previously PKWT contract changed to PKWTT contract. In Islamic law, when ones terminating a work relationship a company can perform fasakh through urbun which has similarities with the obligation to pay severance pay. From the explanation above, it can be concluded that unilateral termination of employment cannot be justified and does not have a string legal force.]]>
<![CDATA[In search of Islamic view of justice on women testimony ]]>
<![CDATA[Husni Mubarrak]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 16, No 2 (2016) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v16i2.281-296
<![CDATA[The most current challenges faced by Moslem in terms of Islamic religious discourse are religiousinterpretation on gender equality on position men and women. Among long crucial debate related tothe issue is position of men and women in testimony, when the place of two women witnesses whichare conceived equal to one man. It seems an ambivalent takes place regarding Islamic religious interpretationwhen many verses mentioned in the Quran and some hadiths have declared explicitly the sameshared opportunity and capacity as well as mutual relation between men and women as vicegerents(khalifah) of God on the earth, meanwhile in the practice which inherited over centuries demonstratedinequality of men and women. This contrast, however, ultimately indicates a tension between Islamthat ethically egalitarian and historically determined. This article tries to seek an Islamic view of justice onwomen testimony by arguing the importance of contextualizing interpretation by revitalizing appropriatemaxim of Quran exegetes and up grading maqasid studies in order to find a more equal and justreligious interpretation on women in Islam.]]>
<![CDATA[DARURAT VAKSIN, FATWA MUI DAN TINJAUAN FIKIH DARURI (STUDI KASUS FATWA VAKSIN COVID-19 DI INDONESIA) ]]>
<![CDATA[Husni Mubarrak A. Latief]]>
<![CDATA[ istinbath Vol 20 No 2 (2021): Desember 2021 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ijhi.v20i2.386
<![CDATA[Artikel ini ingin mendiskusikan fatwa ulama, tepatnya fatwa Majelis Ulama Indonesia, terkait hukum kebolehan jenis vaksin covid-19 tertentu yang mengandung unsur haram dengan alasan keadaan darurat. Bagaimanapun, terma darurat (dharurat syar’iyyah) sebagaimana dikenal dalam fikih daruri, memiliki pengertian, batasan dan kriterianya tersendiri untuk bisa dianggap dan diterapkan sebagai suatu keadaan darurat, sehingga membolehkan konsumsi hal yang diharamkan. Fatwa, dalam kapasitasnya sebagai sebuah produk hukum Islam, tentu tidaklah keluar dari ruang vakum, melainkan telah melalui suatu proses pemahaman dan penalaran terhadap permasalahan hukum vaksin Covid-19 itu di musim pandemi. Dengan menggunakan pendekatan hukum normatif, artikel ini menjadikan content fatwa MUI tersebut sebagai pisau analisis, selanjutnya kajian kualitatif ini menggunakan teori hukum kritis untuk menganalisis poin-poin penting yang terdapat di dalam fatwa. Artikel ini menyimpulkan, bahwa fatwa MUI ini, sejatinya didukung secara lebih mendalam oleh dalil dan penalaran kemaslahatan lainnya, guna memastikan dan memperkuat hujah serta alasan kebolehan vaksin Covid-19 yang mengandung unsur haram dengan dalih keadaan darurat.]]>
<![CDATA[Kontroversi Asuransi di Indonesia: Telaah Fatwa Majelis Ulama Indonesia (MUI) tentang Badan Penyelenggara Jaminan Sosial (BPJS) ]]>
<![CDATA[Husni Mubarrak]]>
<![CDATA[ TSAQAFAH Vol 12, No 1 (2016): Islamic Economics ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v12i1.370
<![CDATA[This study aims to discuss on The Fatwa of The Council of Indonesian Ulama (MUI) on Health Insurance (BPJS) in 2015 which has arousing various different opinions either among elite or civilians in Indonesia. As the adviser for the Government of Indonesia in terms of religious issues, MUI questioned about the validity and appropriateness of the BPJS practice in concordance with the Islamic sharia law. At least, there are three issues which underlie the formulation and the publication of the fatwa: ranging from conformity concepts and practices of BPJS with legislation and sharia principles; what alternative solutions that can replace the presence of BPJS if it proved not qualified of sharia compliant; as well as the determination of 2% motive penalty for late payment of participant contributions, would it not contravene the sharia law? This fatwa, however, is in line with previous fatwa which issued by MUI in year 2001 on Guideline for Islamic Insurance. In MUI’s view, the operational system of BPJS still shackled within the framework of conventional insurance. By using ‘aqd mu’âwadah and presenting a pattern of relations “insurer-insured” in the management of handling BPJS insurance, not guarantee it is free from gambling, uncertainty, usury elements, which is strongly opposed to Islamic sharia law, and therefore, the concept of takâful within sharia framework as referred in the fatwa of MUI in 2001 on Guidelines for Islamic Insurance, is offered as an alternative solution formula in justice and welfare insurance for all citizens, especially for Muslims.]]>
<![CDATA[الأفكار المشبوهة حول دراسة النسخ في علوم القرآن: التعليقات والتعقيبات ]]>
<![CDATA[Husni Mubarrak]]>
<![CDATA[ TSAQAFAH Vol 12, No 2 (2016): Qur'anic Studies ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v12i2.764
<![CDATA[This article discusses naskh in the studies of the Qur’an (‘Ulûm al-Qur’ân). The research focus begins on different understandings and interpretations on stoning punishment for adulterers who had married, based on the story of a Prophet’s companion, Umar ibn Khattab, who said that it was a part of the Qur’an until it then removed from the Qur’an, even though the law is still in force. This story is often used as an example of a naskh criteria that the script had been removed from the Qur’an, even though the law remains in force which were frequently targeted as a form of negligence and mistakes that (probably) there are parts of the Qur’an forgotten, missed or even disappeared when the collecting and codifying the Qur’an in the Ṣaḥâbah (Companions) period since the era of Abu Bakar up to Utsman ibn ‘Affan. These diverse understandings and various thinking related to naskh in al-Qur’an are awkward things which are strongly influenced by orientalism mind and thinking that then come to the surface until, in turn, led to doubt on the validity of the Qur’an that exist today until arousing some efforts to reconstruct and reorder the Qur’an based on corresponding period. This article is quietly concerned to criticize and straighten naskh understanding of the Qur’an with reference to the main reference (mother books) in the tradition of ‘Ulûm al-Qur’ân (Turâts) which are valid and can be justified scientifically.]]>
