Articles
<![CDATA[Positivisasi Hukum Islam di Indonesia Era Reformasi ]]>
<![CDATA[Masruhan, Masruhan]]>
<![CDATA[ ISLAMICA: Jurnal Studi Keislaman Vol 6, No 1 (2011): Islamica ]]>
Publisher : <![CDATA[Program Pascasarjana UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (76.929 KB)
|
DOI: 10.15642/islamica.2011.6.1.119-133
<![CDATA[The Islamic law in Indonesia has evolved from time to time in line with the demands of the changing history. Recently, and during the era of reformasiâit is commonly known soâthe Islamic law has been progressively positivised. By this we mean the dynamics within which the Islamic law has the ability to respond to the new situation that requires the re-thinking of some of its dictums. The role of the government has equally been good; it is completely supportive of this process. This shift in direction taken by Islamic law is due to the fact that the colonial law in the country has become rotten. It is no longer able to deal with the ever-changing situations of this Muslim-majority country. This paper discusses this historic turn, and embarks on the debate concerning the advantages of the Islamic law for a Muslim country like Indonesia. The paper also links this development with the democratic system that the country has adopted. It argues that democracy does serve as a pre-condition in which a revealed law like Syariâah can prevail.]]>
<![CDATA[Pengaruh Ikhtilâf al-Hadîth terhadap Penalaran Hukum Islam ]]>
<![CDATA[Masruhan, Masruhan]]>
<![CDATA[ ISLAMICA: Jurnal Studi Keislaman Vol 7, No 2 (2013): Islamica ]]>
Publisher : <![CDATA[Program Pascasarjana UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (254.062 KB)
|
DOI: 10.15642/islamica.2013.7.2.272-293
<![CDATA[Difference of opinion is highly respected in Islam. The Prophet of Islam is even reported to have said that, âdifference of opinion is divine providenceâ. This paper tackles this issue particularly within the science of prophetic tradition, and relates it to the way Muslim legalists develop the logics of law. The paper first argues that difference of opinion is not only natural but also needed in legal and social life. It is alsoâviewed in terms of social conflictâa requirement for a social integration. The paper speaks of the two sources of Islamâthe Qurâân and the prophetic traditionâas supportive of this difference of opinion and shows that the prophet, his companions, and closest followers are all involved in debate stemmed from their difference of opinion. This difference is the natural consequence of the difference in the level of understanding, different language, culture, way of thinking, custom, and the extent to which the companions are in engaged in the activities of the prophet.]]>
<![CDATA[تØÙÙ٠صÙغ اÙÙع٠ÙأزÙ
اÙÙ Ù٠اÙÙغة اÙعربÙØ© ]]>
<![CDATA[Masruhan, Masruhan]]>;
<![CDATA[Gazali, Erfan]]>
<![CDATA[ EL-IBTIKAR Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[EL-IBTIKAR ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (519.839 KB)
<![CDATA[ÙÙذا اÙبØØ« Ù
٠اÙبØØ« اÙÙصÙ٠باÙÙ
دخ٠اÙÙÙÙÙ ÙطرÙÙØ© اÙبØØ« اÙÙÙÙ٠اÙÙصÙÙ. ÙØ£Ù
ا Ø£Ùدا٠Ùذا اÙبØØ« ÙÙÙ ÙÙص٠زÙ
٠اÙÙع٠Ù٠اÙÙغة اÙعربÙØ©Ø ÙÙص٠اÙØ¥ÙÙ
اط اÙت٠تغÙر زÙ
٠اÙÙع٠Ù٠اÙÙغة اÙعربÙØ©. ÙطرÙÙØ© جÙ
ع اÙبÙاÙات ÙÙ Ùذا اÙبØØ« Ù٠باÙتÙØ«ÙÙ. اÙÙظرÙات اÙت٠أخذÙا اÙباØØ« Ù
Ù ÙاØÙØ© تÙ
اÙ
Øسا٠(1998) ٠اÙغÙاÙÙÙ (2006) ÙØÙ
دÙÙ (دÙ٠اÙسÙØ©). ÙÙتÙجة اÙبØØ« تد٠عÙ٠أ٠صÙغة اÙÙع٠إÙ
ا Ù
تصرÙØ© ÙØ¥Ù
ا جاÙ
Ø¯Ø©Ø Ø¥Ø°Ø§ ÙاÙت Ù
تصرÙØ© ÙÙ
ÙÙ Ø´ÙÙÙا بصÙرة أخر٠Ùضرب ÙÙضرب Ùاضرب. Ùإذا ÙاÙت جاÙ
دة ÙعÙÙÙا صÙرة ÙاØدة ÙصÙØ Ù ØÙÙÙ, ÙعسÙØ ÙغÙر٠Ù
٠اÙØ£Ùعا٠اÙجاÙ
دة. ÙاÙÙع٠اÙÙ
تصر٠ÙÙ Ù
ا ÙتعÙ٠باÙزÙ
Ù ÙÙاÙØ´Ùر دائÙ
ا اÙ٠زÙ
Ù Ù
خصÙص ÙÙÙØ ÙاÙÙع٠اÙÙ
اض٠Ùد ÙØ´Ùر اÙ٠اÙزÙ
٠اÙÙ
ستÙبÙÙ ÙاÙÙع٠اÙÙ
ضارع Ùد ÙØ´Ùر اÙ٠اÙزÙ
٠اÙÙ
اضÙ. ÙÙÙÙ Ù
٠اÙأزÙ
ا٠جÙØ©Ø ÙÙÙ: اÙبعÙد ÙاÙÙرÙب ÙاÙØ¥ÙÙطاع ÙاÙإتصا٠ÙاÙتجدد ÙاÙØ¥ÙتÙاء ÙاÙإستÙ
رار ÙاÙÙ
Ùاربة ÙاÙشرÙع ÙاÙعادة ÙاÙبساطة.  ]]>
<![CDATA[POSITIVISASI HUKUM ISLAM DI INDONESIA PADA MASA PENJAJAHAN HINGGA MASA ORDE BARU ]]>
<![CDATA[. Masruhan Masruhan]]>
<![CDATA[ AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 1 No. 2 (2011): Desember 2011 ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15642/al-hukama.2011.1.2.111-133
<![CDATA[Artikel yang berjudul “Positivisasi Hukum Islam di Indonesia Pada Masa Penjajahan Hingga Masa Orde Baru†ini membahas perkembangan positivisasi hukum Islam di Indonesia dan menganalisis kesesuaiannya dengan pembangunan hukum nasional di Indonesia pada masa penjajahan Belanda dan Jepang hingga masa Orde Baru di bawah kepemimpinan Presiden Soeharto. Setelah dilakukan kajian, penulis berkesimpulan bahwa positivisasi hukum Islam di Indonesia pada masa-masa tersebut mengalami pasang surut sesuai dengan kebijakan politik dan hukum yang diterapkan. Pada masa penjajahan, hukum Islam diakui sebagai hukum positif dengan diterapkannya teori receptio in complexu yang kemudian ditentang dengan teori receptie. Pada masa Orde Lama, posisi hukum Islam suram. Kemudian posisi hukum Islam mulai membaik pada masa Orde Baru melalui lahirnya Undang-Undang tentang Perkawinan meskipun mengalami banyak tantangan karena kondisi pluralitas bangsa Indonesia. ]]>
<![CDATA[Menguak Nilai-Nilai Demokrasi dalam Islam ]]>
<![CDATA[Masruhan Masruhan]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 1 Juni (2008): Al-Qanun Vol. 11, No. 1, Juni 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (271.842 KB)
|
DOI: 10.15642/alqanun.2008.11.1 Juni.72-93
<![CDATA[Democracy is a political concept about which all people discuss nowadays. It has become integral and inseparable part of modern life. All people from many countries proclaim that their countries are democratic. Though, Hamid Enayat has asserted that no form of government can be called democratic with our current understanding without fulfillment of several principles and clear stipulation in its constitution. A couple essential principles is acknowledgment of human rights, rule of law, equality before the law of all citizens regardless of their tribes, races, and ethnic groups, likelihood of state decisions with the popular consent, and high level tolerance   towards unconventional and unorthodox views.On the other hand, some modern writers have proclaimed that the concept of political Islam is democratic. This article discovers democratic values available in Islamic teaching. Is it true that Islamic teaching contains those values? Are there fundamental differences between modern democratic values with those in Islamic teaching and those practiced throughout Islamic history? Such questions should be put forward to avoid misunderstanding and clash between Islam and democracy. It is that basis that this article wishes to observe the concept of political Islam from the perspective of principles on which unit of socio-political is founded and at the same time locate merging points between the application of Islamic shura principles and the main aim of a democratic government.]]>
<![CDATA[Pemikiran Kyai NU tentang Relasi Agama dan Negara ]]>
<![CDATA[Masruhan Masruhan]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (495.616 KB)
|
DOI: 10.15642/alqanun.2009.12.1.78-105
<![CDATA[From time to time, the kyai (indonesian traditional muslim leaders) which are the main actors of Nahdlatul Ulama have played important roles in the making of fundamental policies in the relationship between religion and the state. Occassionaly, their policies are considered opportunistic. Such labels are drawn from their political manourvres during the period of Soekarno’s Guided Democracy and Soeharto’s New Order. For example, it was NU that initiate the status of waly al-amr al-darury bi al-shaukah (the real power holder) to Soekarno during his Guided Democracy. On the other occasion, Nahdlatul Ulama worked closely with other Islamic parties to fight for Islam as national ideology in constitution committee during the period of parliamentary democracy.Indeed, the kyai always look up all decisions on the ground of Islamic jurisprudence, including political ones. One particular principle in Shafi’iy school of law is a legal maxim saying that the state is an institution whose task is to generate welfare for community, in the world and hereafter. As a consequence, one must not act against the government. Rebel and treason is prohibited. Moreover, status qou is better than chaos and anarchy in the absence of authority. In this way, the relationship between religion and state is a mutual one.]]>
<![CDATA[Positivisasi Hukum Islam di Indonesia Era Reformasi ]]>
<![CDATA[Masruhan Masruhan]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 6 No. 1 (2011): September ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (76.929 KB)
|
DOI: 10.15642/islamica.2011.6.1.119-133
<![CDATA[The Islamic law in Indonesia has evolved from time to time in line with the demands of the changing history. Recently, and during the era of reformasi?it is commonly known so?the Islamic law has been progressively positivised. By this we mean the dynamics within which the Islamic law has the ability to respond to the new situation that requires the re-thinking of some of its dictums. The role of the government has equally been good; it is completely supportive of this process. This shift in direction taken by Islamic law is due to the fact that the colonial law in the country has become rotten. It is no longer able to deal with the ever-changing situations of this Muslim-majority country. This paper discusses this historic turn, and embarks on the debate concerning the advantages of the Islamic law for a Muslim country like Indonesia. The paper also links this development with the democratic system that the country has adopted. It argues that democracy does serve as a pre-condition in which a revealed law like Syari?ah can prevail.]]>
<![CDATA[Pengaruh Ikhtilâf al-Ḥadîth terhadap Penalaran Hukum Islam ]]>
<![CDATA[Masruhan Masruhan]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 7 No. 2 (2013): Maret ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (254.062 KB)
|
DOI: 10.15642/islamica.2013.7.2.272-293
<![CDATA[Difference of opinion is highly respected in Islam. The Prophet of Islam is even reported to have said that, difference of opinion is divine providence?. This paper tackles this issue particularly within the science of prophetic tradition, and relates it to the way Muslim legalists develop the logics of law. The paper first argues that difference of opinion is not only natural but also needed in legal and social life. It is also viewed in terms of social conflict a requirement for a social integration. The paper speaks of the two sources of Islam?the Quran and the prophetic tradition?as supportive of this difference of opinion and shows that the prophet, his companions, and closest followers are all involved in debate stemmed from their difference of opinion. This difference is the natural consequence of the difference in the level of understanding, different language, culture, way of thinking, custom, and the extent to which the companions are in engaged in the activities of the prophet.]]>
<![CDATA[ISLAMIC PERSONALIZATION AS THE BASIS OF RIGHT CLAIM SUBMISSION IN RELIGIOUS COURT ]]>
<![CDATA[Rahadi Wasi Bintoro]]>;
<![CDATA[Masruhan Masruhan]]>
<![CDATA[ Jurnal Dinamika Hukum Vol 17, No 2 (2017) ]]>
Publisher : <![CDATA[Faculty of Law, Universitas Jenderal Soedirman ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20884/1.jdh.2017.17.2.899
<![CDATA[Law Amendment of Religious Court Year 2006 brought revolutionary change toward the competencies of the religious court. Law of Religious Court mentioned that Religious Court is only for Muslims. Furthermore, several questions appear such as are they only Muslims who are able to have any case in Religious Court, how is about people who are non-Muslim or how is about other law subjects in form of legal entity whether they can have any case or not. This paper discusses the subjects and the objects of right claim in religious court. Based on the analysis, the judiciary for law subjects who are Muslims or obey to Islamic laws in muamalah matters is done based on Islamic principles. That is what is called as Islamic personalization. This needs to be emphasized that Islamic personalization is an absolute competence in which if it is broken, it will cause right claim become NO (niet ontvankelijke verklaard).Keywords: Islamic personalization, right claim, religious court]]>
