Articles
<![CDATA[Pemikiran Abdullah Ahmed an-Na`im tentang Hak Asasi Manusia ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ Al-Jinayah: Jurnal Hukum Pidana Islam Vol 4 No 02 (2018): Desember ]]>
Publisher : <![CDATA[Prodi Hukum Pidana Islam Fakultas Syari?ah dan Hukum Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/aj.2018.4.02.324-338
<![CDATA[Hak Asasi Manusia adalah hak-hak kodrati yang melekat dalam diri, sebagai manusia, sejak dilahirkan. Dalam perkembangannya, perlindungan atas hak-hak ini telah disepakati bersama dalam Declaration Universal Of Human Right. Di dalamnya telah diatur standart-standart universal kemanusiaan yang harus ditaati oleh seluruh negara di dunia, atau negara-negata regional dalam hubungannya dengan dokumen regional. Dalam konteks keislaman, ditemukan beberapa ketidaksesuaian dengan Declaration Universal Of Human Right, seperti perbudakan, dan diskriminasi berdasarkan agama dan gender. Hal ini disebabkan karena para para pakar hukum perintis dalam menginterpretasikan sebagian ayat Al-Qur’an dan sunnah tidak mengidentifikasi adanya upaya penghapusan diskriminasi dalam kedua sumber tersebut, sebagaimana ketika menginterpretasikan ayat 47:4. Oleh sebab itu, agar keduanya tetap sejalan, maka An-Na’in berupaya melakukan sebuah trobosan baru untuk pembaharuan hukum hukum Islam dengan caranya radikal. Menurutnya pendekatan yang efektif untuk mencapai pembaharuan yang memadai dan tepat sasaran adalah dengan pendekatan evolusi (nasakh), yang diawali degan menyebutkan sumber Al-Qur’an dan sunnah yang tidak sesuai dengan hak asasi manusia kemudian menjelaskannya dalam konteks historis. Dari sini titik ambivalensi antara HAM dan Syari’ah ditemukan, kemudian dijadikan pisau analisis untuk mencari relevansi dan merekonsiliasi kedua sistem yang awalnya sulit disatukan itu.
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<![CDATA[EPISTIMOLOGI USHUL FIQH DALAM KONSTRUK HISTORIS ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 25, No 1 (2016): Ushul Fiqh ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v25i1.187
<![CDATA[At the time of the Prophet was alive all the issues were based on the revelations and ordinances of the prophet. However, when the prophet had died of Muslims find it difficult to decide on various issues, especially relating to new problems that have not been mentioned in the Qur'an and Sunnah. Therefore, after the death of the prophet every cleric diligence to provide answers to the problems faced by law. In the historical development of usul fiqh was recognized two categorization are dominate the thinking of ushul fiqh, ushul mutakalimin and ushul hanafiyah. Ushul mutakalimin was recognized as ushul is rasionalis, ushul Hanafiyah was recognized as ushul was doctriner. But, majority of moslem scholar express that nearest by al-ra'yi was sect Hanafi was desain from the beginning theory al- Syafi’i is cope to look for the road; street sintesis from second of the tendency.]]>
<![CDATA[ISLAM ABOGE DALAM TRADISI JAWA ALASTUA ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 14 No 2 (2016): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Purwokerto ]]>
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DOI: 10.24090/ibda.v14i2.702
<![CDATA[Islam masuk ke tanah Jawa dalam keadaan penduduknya telah memiliki tradisi dan budaya berupa kepercayaan adanya kekuatan pada benda-benda tertentu (dinamisme), adanya kekuatan pada arwah orang yang meninggal (animisme) dan kepercayaan adanya kekuatan pada binatang-binatang (totemisme). Tradisi ini telah diwariskan secara turun temurun, diyakini, dan diamalkan dalam kehidupan sehari-hari. Ketika Islam datang, keyakinan dan kepercayaan tersebut melebur dalam budaya Islam. Sehingga munculah apa yang disebut dengan sinkretisme Islam, yaitu akulturasi budaya Islam dengan tradisi lokal. Di antara bentuk akulturasi budaya lokal (Jawa) dengan Islam adalah tradisi yang dianut oleh komunitas Islam Aboge. Komunitas ini melaksanakan tradisi-tradisi Jawa dengan dibumbui tradisi Islam, maka munculah Islam dengan cita rasa lokal (islam lokal). Kekhasan dari komunitas ini adalah masih menggunakan model Penanggalan Islam Jawa yakni Penanggalan Aboge untuk menetapkan awal Ramadhan, Hari Raya Idhul Fitri dan Idhul Adha. Kata Aboge adalah singkatan dari Alip Rebo Wage yang mempunyai arti Tanggal 1 Muharram Tahun Alif akan jatuh pada hari Rebo (Rabu) pasaran Wage. Aboge adalah dasar perhitungan almanak (kalender) dalam satu windu atau delapan tahun, maka yang dimaksud Aboge adalah dasar suatu perhitungan. Penggunaan penanggalan dengan sistem Aboge mengakibatkan pelaksanaan ibadah puasa, perayaan Idhul Fitri, dan Idhul Adha yang dilaksanakan oleh komunitas Aboge selalu mengalami perbedaan dengan keputusan yang telah ditetapkan oleh pemerintah melalui sidang Itsbat.]]>
<![CDATA[MENELISIK METODOLOGI HISAB-RUKYAT DI INDONESIA ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ Hunafa: Jurnal Studia Islamika Vol 8 No 2 (2011): HUKUM ISLAM ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Palu ]]>
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DOI: 10.24239/jsi.v8i2.368.341-362
<![CDATA[This paper deals with the significance of the methods of calculation (ḥisÄb) and observation (ru’yah) in determining the beginning of month in Islamic calendar, especially months of  Ramaá¸Än, ShawwÄl and Żū al-Ḥijjah, since these months have relationship with sacred Islamic rituals. However, Muslims should review and reexamine the basic method employed in determining beginning of month in Islamic calendar. Classical dichotomy that has led to controversy until these days relates to ḥisÄb and ru’yah. Some said that ru’yah method is final and decisive while ḥisÄb is only supporting ru’yah. Others said that it is ḥisÄb that is final and decisive, while ru’yah is used to support the method of ḥisÄb. From this dispute, there should be a meeting point; that is, ru’yah should be supported by accurate science of ḥisÄb.]]>
<![CDATA[Telaah Hukum Islam terhadap Nasab Anak ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ Hunafa: Jurnal Studia Islamika Vol 12 No 2 (2015): HUKUM ISLAM ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Palu ]]>
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DOI: 10.24239/jsi.v12i2.398.357-375
<![CDATA[The classical scholars of jurisprudence agreed that nasab child has only nasab relationship to his parents, nasab determination is one of the most important rights of a child and is something that a lot of impact on the child's personality and future. Fiqh scholars say that the concept nasab is one solid foundation in building a domestic life that can bind between individuals based on the unity of blood. In Indonesia Islamic law, the problem of the origin of the child, there are several different legal provisions. It is influenced by a plurality of the nation, especially in terms of religion and customs, the applicable law is varied. There are laws, ie Islamic law (fiqh) formulated in a fixed rule the Islamic Law Compilation (KHI).]]>
<![CDATA[Respon Fikih terhadap Perkembangan Teknologi Rukyat ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 14 No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Purwokerto ]]>
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DOI: 10.24090/mnh.v14i1.3190
<![CDATA[The method used to determine the beginning of the Islamic month which refers to the hilal regularity is called rukyat. The central issue of rukyat disruption is the problem of visual contrast of sky twilight, namely the difference in light or the color between the object and the foreground. The hilal (the new crescent moon) is dim, thin, and its color is almost the same as the sky around it so it makes the human eyes in a normal state unable to see directly the hilal without using the tools. Moreover, the technology of rukyat has developed significantly by discovering the optical technology named the rukyat telescope. However, this telescope is not able to identify hilal (the new moon), because it is only functioned to collect the light; so, when the twilight (syafak) light is strengthened, the hilal light is also equally strengthened. Furthermore, rukyat technology that is possibly used is digital imaging assisted by software that works to increase the light contrast so that the hilal can be seen by the visual eyes. Finally, digital imaging technology has an important role as a media verifier of the testimony stated by someone seeing the hilal, contrarily, its validity is doubtful. In responding to the development of technology used for finding the new crescent (rukyatulhilal), both classical and contemporary fiqh scholars give positive responses related to the use of rukyat tools that aim to facilitate the process of seeing the crescent (rukyatulhilal), especially in terms of clarifying the crescent sight object so that the new moon can be seen with the visual eye.]]>
<![CDATA[METODOLOGI QIYAS DALAM ISTINBATHHUKUM ISLAM ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 9, No 1 (2018): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v9i1.3672
<![CDATA[Shariah is the concrete embodiment in the middle of thecommunity. Even so, the Shari'ah as puts the teachings of Islamgrew in a variety of situations, conditions and aspects of spacetime.The ontological reality of Shari'ah is then gave birth to theepistemology of Islamic law (fiqh) which is basically a remotelyand called the scholars with a social fact enclosing them. Thesehistorical facts show that Islamic law (fiqh) justification of theplurality of the formulation of the law due to the role ofepistemology "langage games" are different. Islam in the middle ofthe progress of all fields as a result of copyright, taste as well asthe work of man now this is demanded in the notice will satisfy thedevelopment of knowledge and technology. The history of thedevelopment of Islamic law have taught us that the transformationof social values, cultural, economic, and even political influencethe occurrence of changes in Islamic law.]]>
<![CDATA[EPISTIMOLOGI USHUL FIQH DALAM KONSTRUK HISTORIS ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 25, No 1 (2016): Ushul Fiqh ]]>
Publisher : <![CDATA[IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v25i1.187
<![CDATA[At the time of the Prophet was alive all the issues were based on the revelations and ordinances of the prophet. However, when the prophet had died of Muslims find it difficult to decide on various issues, especially relating to new problems that have not been mentioned in the Qur'an and Sunnah. Therefore, after the death of the prophet every cleric diligence to provide answers to the problems faced by law. In the historical development of usul fiqh was recognized two categorization are dominate the thinking of ushul fiqh, ushul mutakalimin and ushul hanafiyah. Ushul mutakalimin was recognized as ushul is rasionalis, ushul Hanafiyah was recognized as ushul was doctriner. But, majority of moslem scholar express that nearest by al-ra'yi was sect Hanafi was desain from the beginning theory al- Syafi’i is cope to look for the road; street sintesis from second of the tendency.]]>
<![CDATA[Educational Administration System in Improving the Quality of Education ]]>
<![CDATA[Sakirman, Sakirman]]>;
<![CDATA[Andrinata, Andrinata]]>
<![CDATA[ Socio-Economic and Humanistic Aspects for Township and Industry Vol. 2 No. 3 (2024): Socio-Economic and Humanistic Aspects for Township and Industry ]]>
Publisher : <![CDATA[Tinta Emas Institute ]]>
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DOI: 10.59535/sehati.v2i3.333
<![CDATA[In the implementation of Education that takes place in schools, teachers play a very significant role. In this case, it describes the results of research in one of the educational institutions at Madrasah Aliyah Yaqin Pemondah, the importance of the educational administration system to be implemented as one of the benchmarks for the quality of education, especially in the teaching and learning process, but in its implementation it is still not optimal. This study aims to answer the problem of the educational administration system in improving the quality of education by using descriptive qualitative research. The results of this study indicate that it is necessary to organize the educational administration system to improve the quality of education, including (1) management of the teaching and learning process, (2) evaluation plans (3) curriculum management, (4) management of personnel, (5) management of facilities (6) financial management, (7) student services, (8) cooperation in relations with the community, and (9) a conducive academic climate in the madrasah.]]>
<![CDATA[KH. AHMAD DAHLAN DAN GERAKAN PELURUSAN ARAH KIBLAT DI INDONESIA ]]>
<![CDATA[Sakirman, Sakirman]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 17 No 2 (2012): Memperkuat Citra Islam sebagai Agama Perdamaian ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[Kajian ini mengungkap bagaimana konstruksi metodologi KH Ahmad Dahlan dalam meluruskan arah kiblat di Indonesia. Cikal bakal problematika pelurusan arah kiblat terjadi di masjid Kauman Yogyakarta. Rekonstruksi yang dilakukan KH Ahmad Dahlan cukup lentur yang dikemas melalui metode ilmiah yakni menggunakan pendekatan astronomi modern, meskipun pada saat itu masyarakat setempat belum menerima sepenuhnya pembaharuan tersebut. KH Ahmad Dahlan berusaha dengan elegan memberikan pencerahan kepada masyarakat bahwa masjid Kauman Yogyakarta tidak tepat mengarah ke posisi kakbah. Pesan singkat yang disampaikan oleh KH Ahmad Dahlan dalam pelurusan arah kiblat adalah suatu hal yang sakral tapi lentur sifatnya. KH Ahmad Dahlan memberikan contoh bahwa Islam itu sebetulnya tidak kaku melainkan lentur. Dengan syarat, tetap memegang teguh nilai yang berlaku. Karena jauh lebih penting adalah urusan ibadah dengan sang pencipta. pelaksanaan prinsip, nilai, anjuran agama yang telah digariskan arah kiblat tetap menjadi penting. Atas dasar itu, KH Ahmad Dahlan melakukan gerakan pemurnian, yang salah satunya berupa upaya meluruskan arah kiblat umat Islam Indonesia. Kala itu umat Islam Indonesia merasa cukup menghadap ke barat saja, tanpa mempertimbangkan sesuai tidaknya dengan arah kiblat. This study reveals how construction methodology of KH Ahmad Dahlan in straightening Qiblah direction in Indonesia. The forerunner to its streamlining Qiblah direction occurred in the mosque Kauman Yogyakarta. Reconstruction KH Ahmad Dahlan was quite pliable packaged through scientific methods i.e. using modern astronomical approach, although at that time the local people have not received the renewal entirely. KH Ahmad Dahlan tried elegantly giving enlightenment to the people that no proper mosque Kauman leads to the position of the Kaaba. Short messages that are delivered by KH Ahmad Dahlan in the straightening of the Qibla direction is a sacred thing but supple nature. KH Ahmad Dahlan gave an example that Islam is actually not stiff but pliable. The condition, keep holding fast to values that apply. Because it is much more important is the matter of worship with the creator. the implementation of the principles, values, religious advice outlined Qiblah direction remains important. On that basis, KH Ahmad Dahlan purification movements, one of which is an attempt to straighten the Qibla direction Islam Indonesia. At that time Indonesia Muslims feel quite overlooking the West alone, without considering whether compliance with the direction of the Qibla.]]>
