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All Journal Al-Ahkam JURNAL IQTISAD: Reconstruction of Justice and Welfare for Indonesia At-Taqaddum Sawwa: Jurnal Studi Gender Al-Aulia: Jurnal Pendidikan dan Ilmu-Ilmu Keislaman
Rokhmadi Rokhmadi
UNIVERSITAS ISLAM NEGERI WALISONGO SEMARANG
Religion Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Public Health Social Sciences Other

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PENETAPAN ‘ADAM WALI NIKAH OLEH PEJABAT KUA DI KOTA SEMARANG Rokhmadi Rokhmadi
Al-Ahkam Volume 26, Nomor 2, Oktober 2016
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (235.607 KB) | DOI: 10.21580/ahkam.2016.26.2.992

Abstract

This article is result of the study that describes the determination concept of adam wali nikah by officials of the Religious Affairs Office (KUA) in Semarang, on marriage guardian of an ineligible woman, that because of the bride’s birth is less than six months from her parents’ marriage. Having determined adam marriage guardians’ status, then KUA establishes that the marriage guardian is delegated to KUA officials in each region of Semarang. As for the basis used by those who determine the delegation for the reason of deficient condition of marriage guardians for a female to the KUA is the use of the legal basis contained in adam marriage guardians’ determination in the letter of Director General Guidance and Pilgrimage Affairs Number: D/ED/PW.01/03/1992, in which its position is under the Marriage Legislation No. 1 of 1974 and the Islamic Law Compilation (KHI).
REKONSTRUKSI IJTIHĀD DALAM ILMU UṢŪL AL-FIQH Rokhmadi Rokhmadi
Al-Ahkam Volume 22, Nomor 2, Oktober 2012
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (285.038 KB) | DOI: 10.21580/ahkam.2012.22.2.9

Abstract

Al-Qur’an and Sunnah, needs of understanding and extracting optimally, so that the contents of law can be applied for the benefit of people. The way- to understand and to extract the contents in these two sources- called ijtihād. Thus, ijtihād is needed on istinbāṭ of law from many arguments of the texts (naṣ), eventhough it is qaṭ’ī in which the uṣūliyyūn have agreed that it is not the area for re-extracting to the law (ijtihādiyyah). The problem in this case is that even a qaṭ’ī argument according to the most of uṣūliyyūn has not been qaṭ’ī argument in the other uṣūliyyūn opinion. Reconstruction of ijtihād becomes an alternative, with some considerations: First, weight and tightening the requirements to become a mujtahid, which is almost impossible controlled by someone at the present time; Second, the increasing complexity of the problems faced by the ummat which is very urgent to get the solution; Third, let the period without ijtihād (vacuum of mujtahid) is contrary to the basic principles of Islamic law are always sāliḥ li kulli zamān wa makān. This paper present to discuss further about the urgency of the reconstruction of ijtihād in the challenge of modernity.***Al-Qur’an maupun sunnah sangat membutuhkan pemahaman dan penggalian secara optimal agar isi kandungan hukumnya dapat diterapkan bagi kemaslahatan umat. Cara untuk menggali dan mengeluarkan isi kandungan yang ada dalam kedua sumber tersebut dinamakan ijtihād. Ijtihād sangat dibutuhkan pada setiap istinbāṭ hukum dari dalil naṣ, sekalipun dalil naṣ tersebut bersifat qaṭ'ī yang oleh para uṣūliyyūn sudah di­sepakati tidak menjadi wilayah untuk dijitihadi lagi. Permasalahannya adalah bahwa sesuatu dalil naṣ yang sudah bersifat qaṭ'ī sekalipun oleh sebagian besar uṣūliyyūn, belum tentu dipandang qaṭ'ī oleh sebagian uṣūliyyūn yang lain. Rekonstruksi ijtihād menjadi se­buah alternatif, dengan beberapa pertimbangan: Pertama, berat dan ketatnya persyaratan-persyaratan menjadi seorang mujtahid, yang hampir tidak mungkin di­kuasai oleh seseorang pada masa sekarang; Kedua, semakin kompleksnya per­masalah­an yang dihadapi oleh ummat yang sangat mendesak untuk mendapatkan solusi; Ketiga, membiarkan satu periode tanpa ijtihād (kevakuman mujtahid) adalah bertentangan dengan prinsip dasar hukum Islam yang selalu sāliḥ li kulli zamān wa makān. Tulisan ini hadir untuk mendiskusikan lebih jauh tentang urgensi rekonstruksi ijtihād dalam menghadapi tantangan modernitas.***Keywords: ijtihād, qaṭ'ī, ẓannī, uṣūl al-fiqh
PENGARUH JENIS PEKERJAAN DAN TINGKAT PENDIDIKAN TERHADAP PERCERAIAN DI PENGADILAN AGAMA SEMARANG TAHUN 2015 Rokhmadi Rokhmadi
At-Taqaddum Volume 10, Nomor 2, Tahun 2018
Publisher : Quality Assurance Institute (LPM) State Islamic University Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/at.v10i2.2985

Abstract

This research tries to know the influence of work type and level of education to divorce in Religious Court of Semarang Year 2015. This type of research is field research that is quantitative and qualitative in nature. The quantitative approach, which is to find out the relationship and differences in the variables influence the type of work, and the level of education to the occurrence of divorce in the Semarang Religious Court in 2015. While the qualitative data approach is used as an analysis material from quantitative results. The result of first hypothesis in this research is accepted that society having background of work type non-state civil apparatus will tend to easier to divorce, while people with a background of the type of work as state civil apparatus servants tend to be better able to control themselves from divorce, because the variables not in the equation score 6.512 with a significance level of 0.011 smaller than 0.05 (0.011 0.05). The second hypothesis is accepted that people with with elementary and secondary will tend to be easier to divorce, while those with higher education will tend to be better able to control themselves from divorce because the variables not in the equation score of 5,738 with significance level of 0.017 less than 0.05 (0.017 0.05); and the third hypothesis is also accepted that people with background of non-state civil apparatus and elementary and secondary will tend to be easier to divorce, whereas people with background types of work as State civil apparatus and higher education will tend to be more able to control themselves from divorce, because the variables not in the equation scores are 10.861 with a significance level of 0.004 smaller than 0.05 (0.004 0.05).
HUKUMAN PEMBUNUHAN DALAM HUKUM PIDANA ISLAM DI ERA MODERN Rokhmadi Rokhmadi
At-Taqaddum Volume 8, Nomor 2, November 2016
Publisher : Quality Assurance Institute (LPM) State Islamic University Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/at.v8i2.1169

Abstract

Murder in the Islamic criminal law including jarimah qishas-diyat, namely jarimah punishable by qishas (punishment commensurate/proportional) or punishment diyat (fines/restitution), the specified limits his sentence, but is categorized as a right adami (human/individual), in which the victim or his family can forgive the perpetrators, so that the penalty (qishas-diyat) can remove altogether, because in qishas no entitlements for victims' families to act as "institutions forgiving", they can ask for their right to forgive or not forgive the criminal act. According to scholars' Salaf that the policy of punishment given is based on the viewpoint of the habit of Arab society that never applies to the Muslim community early, namely regarding who is authorized to determine the wisdom qishas or of diyat is heavily influenced by the practice habits of Arab society in the 7th century M, both about social status, as well as the local culture, the sunnah and the practice run early Muslims who provide input or benchmarks in detail the principles prinsp Islamic criminal law (jinayat), so that in determining the sentence still is discrimination, whether social status, gender and religion. Therefore, in the modern era according to scholars' khalaf that sentencing for murder should be equated between the murder of men with women, killing of Muslims by non-Muslims, the murder of a father with his son, should remain punishable qishas and diyat amount laki- men with diyat amount for women should be equal, so that the position of human beings are equal before the law (there is no discrimination; social status, gender and religion.
HUKUMAN RAJAM BAGI PELAKU ZINA MUHSHAN DALAM HUKUM PIDANA ISLAM Rokhmadi Rokhmadi
At-Taqaddum Volume 7, Nomor 2, November 2015
Publisher : Quality Assurance Institute (LPM) State Islamic University Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/at.v7i2.1209

Abstract

Hukuman rajam adalah hukuman mati dengan cara dilempari batu atau sejenisnya sampai mati. Keberadaan hukuman rajam dalam ketentuan hukum pidana Islam ini merupakan hukuman yang telah diterima oleh hampir semua fuqaha, kecuali kelompok Azariqah dari golongan Khawarij. Menurut mereka hukuman untuk  jarimah zina, baik muhshan maupun ghairu muhshan adalah hukuman jilid seratus kali berdasarkan firman Allah dalam QS. al-Nur: 2, sehingga mereka tidak menerapkan hukuman rajam bagi pelaku zina muhshan. Sedangkan fuqaha’ yang menyepakati hukuman rajam bagi pelaku zina muhshan berpendapat bahwa hadits shahih yang berkenaan dengan hukuman rajam dapat mentakhsis QS. al-Nur: 2 tersebut di atas.Hasil penelitian ini adalah jika dilihat dari setting historis, maka penetapan hukuman rajam bagi pelaku zina muhshan itu didasarkan kepada hadits Nabi, baik secara qauliyah maupun fi’liyah. Akan tetapi, ada kesulitan dalam membedakan antara status teks sunnah mengenai apakah teks sunnah tersebut menjelaskan wahyu atau tidak. Hal ini dapat disimpulkan bahwa hukuman rajam dalam hukum pidana Islam itu bukan berasal dari syari’at Islam itu sendiri semata-mata, tetapi yang pasti bahwa hukuman rajam adalah berdasarkan nash atau ajaran agama sebelumnya, yaitu nash dalam Kitab Taurat. Hal ini dapat dilacak dari dasar normatif yaitu hadits-hadits Nabi yang mengacu kepada penerapan hukuman rajam bagi pelaku zina muhshan. Setidaknya Rasulullah saw., telah empat kali melaksanakan atau minimal memberitahukan pelaksanaan hukuman rajam bagi pelaku zina muhshan.
STATUS ANAK DI LUAR PERKAWINAN PASCA PUTUSAN MAHKAMAH KONSTITUSI NO. 46/PUU -VIII/2010 Rokhmadi Rokhmadi
Sawwa: Jurnal Studi Gender Vol 11, No 1 (2015): Oktober 2015
Publisher : Pusat Studi gender dan Anak (PSGA) Universitas Islam Negeri Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (333.779 KB) | DOI: 10.21580/sa.v11i1.1444

Abstract

Pasca Putusan Mahkamah Konstitusi Nomor 46/PUU-VIII/2010 ter­tanggal 17 Februari 2012 mengenai anak di luar perkawinan men­dapat pengakuan hukum perdatanya kepada bapak biologisnya, dan dalam diktumnya me-review ketentuan pasal 43 ayat (1) Undang-Undang Perkawinan Nomor 1 Tahun 1974 menjadi “Anak yang dilahir­kan di luar perkawinan mempunyai hubungan perdata dengan ibunya dan keluarga ibunya serta dengan laki-laki sebagi ayahnya yang dapat dibuktikan berdasarkan ilmu pengetahuan dan teknologi dan/atau bukti lain menurut hukum mempunyai hubungan darah, termasuk hubungan perdata dengan keluarga ayahnya”. Maka UU Perkawinan No. 1 Tahun 1974 mengalami perubahan yang sangat signifikan, khusus­­­­­­nya pasal 43 ayat (1), karena UUP belum di­amandemen, se­hing­ga meresahkan masyarakat. Padahal Putusan MK adalah suatu putusan final yang berkaitan dengan uji materiil UUP, khususnya pasal 43 ayat (1). Oleh karena itu, Putusan MK ini berlaku sebagai undang-undang, sehingga substansinya berlaku general, tidak individual dan tidak kasuistik. Putusan MK menjadi norma hukum yang berlaku untuk seluruh warga negara Indonesia tentang hubung­an hukum antara anak dengan kedua orang tuanya beserta segala konsekuensi­nya, baik anak itu yang dilahirkan dalam ikatan perkawinan maupun di luar ikatan perkawinan yang sah.
Islamic Educational Thought: Zakiyah Darajat's Perspective Nasikhin Nasikhin; Abdul Ghofur; Rokhmadi Rokhmadi; Ulul Albab
Al-Aulia: Jurnal Pendidikan dan Ilmu-Ilmu Keislaman Vol. 8 No. 2 (2022): Al-Aulia: Jurnal Pendidikan dan Ilmu-Ilmu Keislaman
Publisher : Unit Pelaksana Teknis Penelitian dan Pengabdian pada Masyarakat (UPT-P4M) STAI Auliaurrasyidin Tembilahan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46963/aulia.v8i2.706

Abstract

Islamic educational thought has an important role in counteracting moral decline and identity crisis. This study aims to examine Zakiyah Darajat's thoughts in Islamic education. This literature-type study shows the result that Zakiah Daradjat's thoughts in the realm of Islamic education encourage the study of progressive environmental aspects of Islamic education. This result is driven by a conceptual study of Islamic education which according to him must support the balance of the world and the hereafter. This balance will have implications for human behavior in developing social relationships. He also concluded that lifelong education which covers all dimensions of life is expected to achieve his rights in this world and the rights in the hereafter. From these findings, this research contributes to the formation of a new concept of Islamic education that is in line with the development of the modern world.
Pemikiran Ekonomi Islam Ibnu Khaldun: Sebuah Pendekatan Sosio Historis Mohammad Ridwan; Abdul Ghofur; Rokhmadi Rokhmadi; Gama Pratama
Iqtisad: Reconstruction of Justice and Welfare for Indonesia Vol 10, No 1 (2023): Jurnal Iqtisad
Publisher : Universitas Wahid Hasyim Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31942/iq.v10i1.8247

Abstract

This study examines Ibn Khaldun's economic ideas from the perspective of a socio-historical approach. The economic concepts of Ibn Khaldun have been widely cited as references by scholars and academicians all around the world. This article's research approach is library research because it concentrates on the figure of someone who has contributed to science through his works, which have been used as references by future generations. Based on the findings and discussions of Ibn Khaldun's thoughts on Islamic economics, it is decided that Ibn Khaldun is one of the Islamic philosophers who focuses on Islamic economic knowledge, with his major work being the Al-Muqaddimah. According to Ibn Khaldun's socio-historical approach to Islamic economics 1) Economic motives come from humans' boundless needs, while the things that can satisfy those demands are quite restricted; 2) In the field of economics, gold and silver are employed as benchmarks, namely as a means of exchange and evaluating prices, as a value of effort; secondly, as a method of communication, such as foreign exchange; and thirdly, as a savings instrument in banks. 3) A prosperous country is defined not by the amount of money it has, but by its level of production and a favorable balance of payments; 4) The connection between social and economic phenomena characterizes the socio-historical approach, with economic phenomena playing a critical role in the evolution of culture and having a substantial impact on the existence and growth of the state (daulah).Keywords: Ibn Khaldun; Economic Thought; Socio-Historical ApproachAbstrakPenelitian ini membahas pemikiran ekonomi Islam Ibnu Khaldun yang ditinjau dari pendekatan sosio historis dimana pemikiran ibnu khaldun tentang ekonomi, ini cukup banyak dijadikan rujukan oleh para peneliti dan akademisi dunia. Metode penelitian yang digunakan dalam artikel ini menggunakan library research, karena yang dibahas adalah ketokohan seseorang yang telah berkontribusi dalam ilmu pengetahuan melalui karya-karyanya yang telah dijadikan referensi oleh generasi selanjutnya. Berdasarkan hasil dan pembahasan tentang pemikiran ibnu khaldun terkait kajian ekonomi Islam disimpulkan bahwa Ibnu Khaldun merupakan salah satu tokoh filsuf Islam yang konsen dalam keilmuan ekonomi Islam dengan karya monumentalnya adalah Al-Muqoddimah. Corak pemikiran Ibnu Khaldun tentang ekonomi Islam dengan pendekatan sosio historis diantaranya: 1) motif ekonomi timbul karena hasrat manusia yang tidak terbatas, sedangkan barang-barang yang akan memuaskan kebutuhannya itu sangat terbatas; 2) emas dan perak dijadikan tolok ukur dunia perekonomian, yakni pertama, menjadi alat penukar dan pengukur harga, sebagai nilai usaha; kedua, menjadi alat perhubungan, seperti deviezen; dan ketiga, menjadi alat simpanan di bank; 3) Negara yang kaya tidaklah diukur dari banyaknya uang yang dimilikinya tetapi ditentukan berdasarkan tingkat produksi dan neraca pembayaran positif; 4) Pendekatan sosio historis ditandai dengan adanya fenomena sosial dengan fenomena lainnya yang saling berkaitan dimana fenomena ekonomis, memainkan peran penting dalam perkembangan kebudayaan, dan mempunyai dampak yang besar atas eksistensi negara (daulah) dan perkembangannya.Kata kunci: Ibnu Khaldun; Pemikiran Ekonomi; Pendekatan Sosio Historis 
Co-Authors Abdul Ghofur Abdul Ghofur Gama Pratama Mohammad Ridwan Nasikhin Nasikhin Ulul Albab