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All Journal Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam
Moh Hatta
Fakultas Syariah IAIN Sunan Ampel Surabaya
Law, Crime, Criminology & Criminal Justice

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Perkembangan Legislasi Hukum Islam di Indonesia Moh Hatta
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 1 Juni (2008): Al-Qanun Vol. 11, No. 1, Juni 2008
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (455.28 KB) | DOI: 10.15642/alqanun.2008.11.1 Juni.142-166

Abstract

The inevitability of legislation and codification of Islamic law is at least because of three factors; internal dynamic within Islamic legal theories, the shift from traditional to modern society, and complexity of social relation in the society. Many have written about development of Islamic law in Indonesia, either as general surveys of case studies. While among the most discussed topics is religious court, few has been written about Islamic positive law in Indonesia from pre independence period up to contemporary state. Indeed, there were some writings on Islamic legislation in Indonesia but their nature was merely concise survey which described briefly about the emergence of new trend on development of Islamic law in Indonesia. This article explains the covering scope of Islamic legislation in Indonesia as well as its legal binding within the hierarchy of legal products in Indonesia. This article is a bibliographical research analyzing data and legal documents. In addition, since Islamic legislation occupies new phase connected to another, the historical approach is employed in tracing the actual feature of development of Islamic law in Indonesia. This writing is aimed at discovering the trend of development of Islamic law in Indonesia, especially in post-new order period. So, it will be useful in locating the position of Islamic law in Indonesia as well as in opening new discourses within the area of Islamic law which has been dominated by textual studies in many years
Batasan Usia Perkawinan dalam Perspektif Ulama Klasik dan ‎Kontemporer Moh Hatta
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 19 No 1 (2016): Al-Qanun Vol. 19, No. 1, Juni 2016
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (413.81 KB) | DOI: 10.15642/alqanun.2016.19.1.66-88

Abstract

Abstract: Determination of the age limit for marriage is very important, because a marriage in addition to biological maturity also requires psychological. Marriage age restrictions are not discussed in the books of fiqh. Even the books of fiqh allow mating between males and females are still small. However, the absence of proof that explicitly limits the age of marriage is not the end of the establishment of a law. This paper wants to examine how the opinions of the scholars of the age limit of marriage, especially in classical and contemporary scholars, which in this case is focused on the opinion of Ibn Kathir (as classical scholars) and Rashid Rida (as contemporary scholars). At the end of the article concluded that bulugh al-nikah according to Ibn Kathir (classical scholars) means old enough or smart, while according to Rashid Rida (contemporary scholars) means the arrival of a person to age for marriage, namely to dream. The difference is because the interpretation of Ibn Kathir more focused on the physical aspect of the outward and simultaneously have mukallaf, while Rashid Rida focuses on the mental side, which is seen in the attitudes and behavior. Abstrak: Penentuan batas umur untuk perkawinan sangatlah penting sekali, dikarenakan suatu perkawinan disamping menghendaki kematangan biologis juga psikologis. Batasan usia perkawinan tidak dibicarakan dalam kitab-kitab fiqih. Bahkan kitab kitab fiqh memperbolehkan kawin antara laki-laki dan perempuan yang masih kecil. Namun, ketiadaan dalil yang secara eksplisit mengungkapkan batas usia nikah bukanlah akhir dari penetapan suatu hukum. Tulisan ini ingin mengkaji bagaimanakah pendapat para ulama tentang batasan usia pernikahan, terutama menurut ulama klasik dan kontemporer, yang dalam hal ini difokuskan pada pendapat Ibn Kathir (sebagai ulama klasik) dan Rashid Ridha (sebagai ulama kontemporer). Di akhir tulisan disimpulkan bahwa bulugh al-nikah menurut Ibn Kathir (ulama klasik) berarti cukup umur atau cerdas, sedangkan menurut Rashid Ridha (ulama kontemporer) berarti sampainya seseorang kepada umur untuk menikah, yakni sampai bermimpi. Perbedaan penafsiran ini dikarenakan Ibn Kathir lebih menitik beratkan pada segi fisik lahiriyah dan sekaligus telah mukallaf, sedangkan Rasyid Ridha menitik beratkan pada segi mental, yakni dilihat pada sikap dan tingkah laku seseorang.
Maqasid Shari’ah al-Shatiby sebagai ‎Metode Hukum Islam yang Mandiri ‎(Qaiman li Dhatih)‎ Moh Hatta
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 18 No 1 (2015): Al-Qanun Vol. 18, No. 1, Juni 2015
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (482.022 KB) | DOI: 10.15642/alqanun.2015.18.1.64-84

Abstract

Abstract: Maqasid can be viewed in two ways: first, returned to goal shari 'and the latter returned to goal mukallaf, because the scholars would agree their intent and purpose behind any of the provisions of shari’ah. The purpose of shari’ah are for the good of the servant in the world and the hereafter simultaneously. Furthermore, in general maqasid shari’ah can be determined through four media, namely the assertion of the Koran, Hadith affirmation, istiqra '(research or study inductive), and al-ma'qul (logic), Rule of law-shara 'taken by the ulema proposal based on research of laws shara'. As for the general purposes for shari of the creation of new law is to realize human welfare by ensuring the needs daruriyyah (primary) it, meet the needs hajiyah (secondary), as well as the need tahsiniyyah (complementary)Abstrak: Maqasid dapat ditinjau dalam dua hal: pertama, dikembalikan kepada tujuan shari’ dan yang kedua dikembalikan kepada tujuan mukallaf, karena para Ulama bersepakat akan adanya maksud dan tujuan di balik setiap ketentuan shari’ah. Tujuan shari’ah hanyalah untuk kebaikan hamba di dunia dan akhirat secara bersamaan. Selanjutnya, secara umum maqasid shari’ah dapat ditentukan melalui empat media, yaitu penegasan al-Qur’an, penegasan Hadis, istiqra’ (riset atau kajian induktif), dan al-ma’qul (logika). Kaidah pembentukan hukum shara’ ini oleh ulama usul diambil berdasarkan penelitian terhadap hukum-hukum shara’. Adapun yang menjadi tujuan umum bagi shari’ dari pembetukan hukum adalah mewujudkan kemaslahatan manusia dengan menjamin kebutuhan daruriyyah (primer)nya, memenuhi kebutuhan hajiyah (sekunder), serta kebutuhan tahsiniyyah (pelengkap)nya.
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