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All Journal Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Teosofi: Jurnal Tasawuf dan Pemikiran Islam DEDIKASI JURNAL MAHASISWA ISLAMICA: Jurnal Studi Keislaman Religio : Jurnal Studi Agama-agama Religiï¿½: Jurnal Studi Agama-agama AL-HUKAMAÂ´ Al-Daulah : Jurnal Hukum dan Perundangan Islam Jurnal Studi Gender Indonesia Al-Jinayah: Jurnal Hukum Pidana Islam Jurnal Pengabdian Masyarakat (ABDIRA) Ma'mal: Jurnal Laboratorium Syariah dan Hukum Maliyah : Jurnal Hukum Bisnis Islam Jurnal Pengabdian kepada Masyarakat : Kreasi Mahasiswa Manajemen Al-Hukama: The Indonesian Journal of Islamic Family Law Tasyri' : Jurnal Muamalah dan Ekonomi Syariah Azimuth: Journal of Islamic Astronomy

Sanuri

Universitas Islam Negeri Sunan Ampel Surabaya

Author-ID : 371186

Religion Aerospace Engineering Humanities Astronomy Computer Science & IT Decision Sciences, Operations Research & Management Earth & Planetary Sciences Economics, Econometrics & Finance Education Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Nursing Social Sciences Other

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Signifikansi MaqÃ¢sid al-SharÃ®âah sebagai Kerangka Berpikir Epistemik Ijtihad Sanuri, Sanuri
ISLAMICA: Jurnal Studi Keislaman Vol 8, No 2 (2014): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/islamica.2014.8.2.316-340

This paper focuses on the importance of maqÃ¢sid al-sharÃ®âah for the effectiveness of ijtihad in Islamic law. The emergence of controversies at the beginning of the tenth century AD on the issue of the closing of the gate of ijtihÃ¢d has resulted in the rigidity of Islamic law and its methodological framework. Along with these issues, some contemporary scholars on maqÃ¢sid agreed that sharÃ®âah law (al-QurâÃ¢n) consists of partial (juzâÃ®yÃ¢t) and universal values (kullÃ®yyÃ¢t) that should be understood through a holistic approach in the frameworks of maqÃ¢sid. Shift in the meaning and orientation of maqÃ¢sid al-sharÃ®âah in some contemporary Muslim scholarsâ views, involving social sciences, philosophy of law, principles of morality, universality, social justice, human dignity, human rights, is a concrete manifestation of how Islamic law is able to provide answers to the current problems faced by the Muslim and non-Muslims community. This awareness has made contemporary Muslim thinkers strive to bring Islamic law into various achievements of progress in many aspects of life by emphasizing the importance of maqÃ¢sid al-sharÃ®âah.

RELIGION, BELIEF, GENDER MAINSTREAMING, AND THETHEORY OF SOCIAL CONSTRUCTION Sanuri, Sanuri
Jurnal Studi Gender Indonesia Vol 3, No 1 (2012): Jurnal Studi Gender Indonesia
Publisher : Pusat Studi Gender dan Anak LPPM UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (151.498 KB)

The topic of discussion in this article highlights gender mainstreaming as one of the contemporaryissues as an application of Social Construction theory which is formulated by Peter I. Berger andThomas Luckman. This theory describes a process where, through action and interaction, peopleare constantly creating a shared reality which is experienced as objectively factual and subjectivelymeaninffid. Social reality isconstructed in each of their respective societies in the sense that comes from the different standardsof truth, reality, and rationality among the communities. Reinterpretation of mainstream ofunderstanding gender is really as a creative product or a constructive behavior of individuals orgroups who then are able to influence the perspective of social life. Because of such a naturalflexibility of the gender mainstreaming, it needs to be juxtaposed with the kind of socialconstruction theory to see the extent of mutual influence between individuals and groups in societyand historical circumstances to produce a constructive value. This paper will also presents some ofthe intenaiths and culturals leading figures and thinkers who create varioust aspects of gendermainstreaming; theological, historical, biological, and anthropological meaning of the gendermainstreaming.Keywords: gender, sex, patriarchy, social construction.

Potensi Integrasi dan Internalisasi Hukum Pidana Islam ke dalam Penal Reform di Indonesia Sanuri, M
Al-Jinayah: Jurnal Hukum Pidana Islam Vol 2 No 1 (2016): Juni
Publisher : Prodi Hukum Pidana Islam Fakultas Syariâah dan Hukum Universitas Islam Negeri Sunan Ampel Surabaya

Abstract: This article discusses the potential for integration and internalization of Islamic Criminal Law in the revision of the National Criminal Code (penal reform). There are three good reasons why the Islamic Criminal Law is quite potential to integrate and internalize in the draft revision of the National Criminal Code, namely; 1. Indonesia is a state based on Pancasila as its ideology as mentioned in the first principle âAlmighty Godâ; 2. The majority of Indonesian people are Muslim; and 3. Historically, Islamic criminal law was to have lived in the archipelago. The internalization process of Islamic Criminal Law into the National Criminal Law can be done with several principles, namely: (1) a substantial and contextual rather than formal-textual; (2) the orientation from jawÃ¢bir to zawÃ¢jir; (3) the theory of zawÃ¢jir (rehabilitation theory), namely how to rehabilitate convict; (4) the establishment of principles derived from Islamic law as set forth in the concept of maqÃ¢shid al-syarÃ®ah. Keywords: Integration, Islamic Criminal Law, National Criminal Code, penal reform.                          Abstrak:  Artikel ini membahas tentang potensi integrasi dan internalisasi hukum pidana Islam ke dalam revisi KUHP Nasional (penal reform). Ada tiga alasan kuat mengapa hukum pidana Islam berpotensi untuk berintegrasi dan berinternalisasi dalam rancangan revisi KUHP Nasional, yaitu; 1. Indonesia adalah negara yang berdasarkan Pancasila sebagai ideologi, terutama sila pertama âKetuhanan Yang Maha Esaâ; 2. Mayoritas masyarakat Indonesia adalah Muslim; dan 3. Secara historis, hukum pidana Islam ini pernah hidup di bumi nusantara. Proses internalisasi hukum pidana Islam ke dalam hukum pidana nasional bisa dilakukan dengan beberapa prinsip, yakni: (1) substansial-kontekstual dan bukan formal-tekstual; (2) dari orientasi prinsip jawÃ¢bir menuju zawÃ¢jir; (3) teori zawÃ¢jir (rehabilitation theory), yakni merahibilitasi si terpidana; (4) pembentukan asas-asas yang disarikan dari hukum Islam sebagaimana yang tertuang dalam konsep maqÃ¢shid al-syarÃ®âah. Kata Kunci: Integrasi, hukum pidana Islam, Kitab Undang-Undang Hukum Pidana, penal reform.

Dinamika Wacana Pluralisme Keagamaan di Indonesia Sanuri, Sanuri
Religió: Jurnal Studi Agama-agama Vol 2 No 1 (2012): March
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (367.351 KB)

Religious plurality in Indonesia context is interesting enough to be discussed. The plurality of culture, race, ethnic and religion constitutes a social condition that often becomes disintegrated major. Pluralism in the context of religion such as Islam has a pivotal role in dealing with such issue. In Islam, all religions and beliefs are believed to have the right of life. But for a certain group, this matter is considered as a faith destruction of Muslim. This article discusses the response from both internal and external groups of Islam concerning with the understanding of Islam to religious pluralism which is currently considered as a trend of globalization and modernization—apparently raises ideological suspicions or even new ideologies. Therefore, an effort to re-actualization of meanings and values into the frame of Islamization, SIPILIS (secularism, pluralism and liberalism) in Indonesian context is necessary. In addition, re-interpretation of the term “religious pluralism” will be more oriented to an attempt to search mutual understanding of different cultures, religions, races and tribes. In this context, the social construction method and socio-historical, moral ethics, and theological-philosophical approach under the central issues within a religious pluralism spectrum such as global theology, universal theology, universal friendship, culminated tradition, private faith, relative truth, the real, relative truth, universality and Humanism of Islam are very essential.

Social Justice Under Perspective of Philosophy of Law and MaqÃ¢sid Al-SharÃ®â€˜Ah Sanuri, Sanuri
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Justice in the philosophy of law becomes a core which must be met through the existing law. Aristotle asserted that justice as the core of the legal philosophy can be understood in terms of numerical equality and equality of proportion. He also distinguished the type of justice into distributive justice and corrective justice. Meanwhile, John Rawls asserted that the enforcement of justice has a social dimension or well-known with social and reciprocal benefits. In Islam, justice is discussed as a matter of theology of divine justice that later emerged the two schools of thought; Mu?tazilah and Ash?arîyah. In addition, the theory of justice is also a fundamental theme in the philosophy of Islamic law, particularly in the discussion of maqâsid al-sharî?ah which asserts that Islamic law is regulated to create and protect the social benefits to mankind. The theory of social benefit was initially introduced by Imam al-Haramayn al-Juwaynî then developed by his student, al-Ghazâlî. The next Islamic legal theorist that specifically discussed about maqâsid al-sharî?ah was ?Izz al-Dîn b. ?Abd. al-Salâm of Shafi?îah. And the discussion about maqâsid al-sharî?ah in a systematic and clear way was carried out by al-Shâtibî of Malikîyah in his book al-Muwâfaqât. In addition, al-Tûfî also provides radical and liberal views about the theory of social benefit. Justice in the philosophy of law becomes a core which must be met through the existing law. Aristotle asserted that justice as the core of the legal philosophy can be understood in terms of numerical equality and equality of proportion. He also distinguished the type of justice into distributive justice and corrective justice. Meanwhile, John Rawls asserted that the enforcement of justice has a social dimension or well-known with social and reciprocal benefits. In Islam, justice is discussed as a matter of theology of divine justice that later emerged the two schools of thought; Mu?tazilah and Ash?arîyah. In addition, the theory of justice is also a fundamental theme in the philosophy of Islamic law, particularly in the discussion of maqâsid al-sharî?ah which asserts that Islamic law is regulated to create and protect the social benefits to mankind. The theory of social benefit was initially introduced by Imam al-H{aramayn al-Juwaynî then developed by his student, al-Ghazâlî. The next Islamic legal theorist that specifically discussed about maqâsid al-sharî?ah was ?Izz al-Dîn b. ?Abd. al-Salâm of Shafi?îah. And the discussion about maqâsid al-sharî?ah in a systematic and clear way was carried out by al-Shâtibî of Malikîyah in his book al-Muwâfaqât. In addition, al-T{ûfî also provides radical and liberal views about the theory of social benefit. Keywords:Social justice, philosophy, Islamic law, maqâsid al-sharî?ah.

Social Justice Under Perspective of Philosophy of Law and Maqâsid Al-Sharî‘Ah Sanuri Sanuri
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Justice in the philosophy of law becomes a core which must be met through the existing law. Aristotle asserted that justice as the core of the legal philosophy can be understood in terms of numerical equality and equality of proportion. He also distinguished the type of justice into distributive justice and corrective justice. Meanwhile, John Rawls asserted that the enforcement of justice has a social dimension or well-known with social and reciprocal benefits. In Islam, justice is discussed as a matter of theology of divine justice that later emerged the two schools of thought; Mu‘tazilah and Ash‘arîyah. In addition, the theory of justice is also a fundamental theme in the philosophy of Islamic law, particularly in the discussion of maqâsid al-sharî‘ah which asserts that Islamic law is regulated to create and protect the social benefits to mankind. The theory of social benefit was initially introduced by Imam al-Haramayn al-Juwaynî then developed by his student, al-Ghazâlî. The next Islamic legal theorist that specifically discussed about maqâsid al-sharî‘ah was ‘Izz al-Dîn b. ‘Abd. al-Salâm of Shafi‘îah. And the discussion about maqâsid al-sharî‘ah in a systematic and clear way was carried out by al-Shâtibî of Malikîyah in his book al-Muwâfaqât. In addition, al-Tûfî also provides radical and liberal views about the theory of social benefit. Justice in the philosophy of law becomes a core which must be met through the existing law. Aristotle asserted that justice as the core of the legal philosophy can be understood in terms of numerical equality and equality of proportion. He also distinguished the type of justice into distributive justice and corrective justice. Meanwhile, John Rawls asserted that the enforcement of justice has a social dimension or well-known with social and reciprocal benefits. In Islam, justice is discussed as a matter of theology of divine justice that later emerged the two schools of thought; Mu‘tazilah and Ash‘arîyah. In addition, the theory of justice is also a fundamental theme in the philosophy of Islamic law, particularly in the discussion of maqâsid al-sharî‘ah which asserts that Islamic law is regulated to create and protect the social benefits to mankind. The theory of social benefit was initially introduced by Imam al-H{aramayn al-Juwaynî then developed by his student, al-Ghazâlî. The next Islamic legal theorist that specifically discussed about maqâsid al-sharî‘ah was ‘Izz al-Dîn b. ‘Abd. al-Salâm of Shafi‘îah. And the discussion about maqâsid al-sharî‘ah in a systematic and clear way was carried out by al-Shâtibî of Malikîyah in his book al-Muwâfaqât. In addition, al-T{ûfî also provides radical and liberal views about the theory of social benefit. Keywords:Social justice, philosophy, Islamic law, maqâsid al-sharî‘ah.

TINJAUAN YURIDIS TERHADAP TUGAS DAN FUNGSI APOTEKER SEBAGAI PELAKU BISNIS DALAM PRAKTEK Sanuri Sanuri
Journal of Law ( Jurnal Ilmu Hukum ) Vol 4, No 1 (2015)
Publisher : Universitas 17 Agustus 1945 Samarinda

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ABTSRAK Apoteker sebagai pemilik sarana apotek merupakan pelaku usaha bisnis, berdasarkan kode etik bisnis dimana pelaku usaha bertanggung jawab atas berjalannya usaha tersebut. Maka keuntungan menjadi tolak ukur bagi pelaku usaha. Hal tersebut bertentangan dengan kode etik profesinya, sebagaimana diatur dalam pasal 4 dimana dalam melakukan pekerjaan kefarmasian seorang farmasis hendaknya tidak dipengaruhi oleh pertimbangan keuntungan pribadi yang mengakibatkan hilangnya kebebasan profesi. Jadi hal keuntungan sebagai suatu hal dalam berbisnis tidak ada dalam kode etik profesi apoteker, ketentuan tersebut berdasarkan sumpah atau janji apoteker, yaitu saya akan menjalankan tugas saya dengan sebaik-baiknya sesuai dengan martabat dan tradisi luhur jabatan kefarmasian.Segala pengoperasian sebuah apotek harus berdasarkan peraturan perundang-undangan yang berlaku. Perundang-undangan yang penting mengenai apotek adalah PP No. 26 Tahun 1965 yang kemudian diubah dengan PP No. 25 Tahun 1980. Kedua PP tersebut melaksanakan UU No. 7 Tahun 1963 tentang Farmasi. Apabila PP No. 25 Tahun 1980 ditelaah secara seksama, maka apotek merupakan tempat dilakukan pekerjaan kefarmasian dan penyaluran obat kepada masyarakat yang dapat diusahakan oleh apoteker itu sendiri. Dan dalam Peraturan Menteri Kesehatan No. 922/MENKES/PER/X/1993 tentang Ketentuan dan Tata Cara Pemberian Izin Apotek pada pasal 2 yang menerangkan bahwa seorang apoteker sebelum melaksanakan kegiatan pengelolaan apotek, hanya diberikan kepada seorang apoteker yang nantinya harus bertanggung jawab secara teknis farmasis. Berdasarkan peraturan yang berlaku izin apotek diberikan oleh Menteri kepada seorang yang memiliki keahlian dalam bidang farmasi yaitu apoteker. Dengan adanya pelaksanaan dan penerapan UU Perlindungan Konsumen dalam bidang ini menimbulkan beberapa aspek pelanggaran yang terjadi dalam beberapa kasus. Kasus tersebut ditinjau dari aspek seperti : Aspek fungsional, hal-hal yang dapat menimbulkan keluhan sampai protes konsumen dapat terjadi mulai dari pengadaan, penyimpanan, peracikan maupun penyerahan; Aspek Penyalahgunaan, sering kali terjadi penyalahgunaan ini dilakukan sengaja oleh konsumen.

Muslimsâ€™ Responses towards Orientalistsâ€™ â€Žviews on Hadis as the Second Source of Law in â€ŽIslam with special Reference to Mustafa al-â€ŽSibaâ€™iâ€™s Criticism Toward Ignaz Goldziherâ€™s â€ŽViewpoints sanuri sanuri
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 2 (2009): Al-Qanun Vol. 12, No. 2, Desember 2009
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

One of the orientalistsâ€™ objects in learning Islam is hadis as the second source of law in Islam. Ignaz Goldziher is the most representative and notable orientalist to talk and criticize hadis as rather scientific research of the second and third century of Hijriyah than originally steamed from the original source, he is prophet Muhammad. On the other hands, most of Muslim scholars strongly objected to such viewpoint. One of those who disagreed to the accusation is Mustafa al-Sibaâ€™iy. He proved the authenticity of hadis by conveying the historical approach argumentations. He had a conclusion that historically, hadis transmission had been started since the prophet Muhammadâ€™s period though he never officially assigned to his companions but they intensively wrote hadis as a self-documentation. To strengthen his theory, he offered some rational argumentations; (1) traveling (rihlah) tradition (2) tracing isnad (link) of hadis (3) authenticity of hadis (tauthiq al-hadith) (4) narrator criticism methodology.

Revocation of The Attachment III of The Presidential Regulation Number 10 of 2021 in The Perspective of Human Rights and Maqasid Al-Shari‘ah Sanuri Sanuri
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 24 No 1 (2021): Al-Qanun, Vol. 24, No. 1, Juni 2021
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alqanun.2021.24.1.1-32

This research is based on a decision of the President of the Republic of Indonesia, Joko Widodo, by revoking the Attachment III of the Presidential Regulation Number 10 of 2021 concerning the business sector of investment in the liquor and alcoholic drink industry. This presidential decree attracts a wide attention from all levels of Indonesian society. Most of them welcome the decision, and a few are more optimistic about the implementation of the presidential regulation because it has actually offered a clear and proportional regulation. To get a sharp analysis result, the researcher looks at this constitutional fact through the theory of human rights and maqasid al-shari’ah. Based on the research results, it is stated that the decision of the President of the Republic of Indonesia by abolishing the presidential regulation is in line with the basic values and principles contained in human rights and maqasid al-shari’ah. Even so, there are some basic rights points that need serious attention from the government, particularly how to revive the people’s economy which is teetering due to the Covid-19 pandemic. At least, this is the reason for arguing for groups who are oppossing to the presidential decision. Abstrak: Penelitian ini bertumpu pada sebuah keputusan Presiden Republik Indonesia, Joko Widodo, dengan mencabut Lampiran III Peraturan Presiden Nomor 10 Tahun 2021 tentang bidang usaha penanaman modal dan investasi industri minuman keras dan minuman beralkohol. Keputusan presiden ini cukup mengundang perhatian dari seluruh lapisan masyarakat Indonesia. Sebagian besar dari mereka menyambut gembira keputusan itu, dan sebagian kecil lebih optimis dengan pemberlakuan peraturan presiden itu karena sebenarnya telah menawarkan suatu regulasi yang jelas dan proporsional. Untuk mendapatkan hasil analisis yang tajam, peneliti melihat fakta konstitusi ini melalui teori Hak Asasi Manusia dan maqasid al-shari’ah. Berdasarkan hasil penelitian menyatakan bahwa keputusan yang diambil Presiden Republik Indonesia dengan menghapus peraturan presiden itu sejalan dengan nilai-nilai dan prinsip-prinsip dasar yang tertuang dalam hak asasi manusia dan maqasid al-shari’ah. Meskipun demikian, ada beberapa poin hak-hak dasar yang perlu mendapatkan perhatian serius dari pemerintah terutama bagaimana membangkitkan perekonomian rakyat yang tertatih-tatih akibat pandemic Covid-19. Setidaknya, inilah yang menjadi alasan mendasar kelompok yang berseberangan dengan keputusan presiden tersebut.

Signifikansi MaqÃ¢á¹£id al-SharÃ®ah sebagai Kerangka Berpikir Epistemik Ijtihad Sanuri Sanuri
Islamica: Jurnal Studi Keislaman Vol. 8 No. 2 (2014): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This paper focuses on the importance of maqÃ¢á¹£id al-sharÃ®ah for the effectiveness of ijtihad in Islamic law. The emergence of controversies at the beginning of the tenth century AD on the issue of the closing of the gate of ijtih?d has resulted in the rigidity of Islamic law and its methodological framework. Along with these issues, some contemporary scholars on maqÃ¢á¹£id agreed that al-sharÃ®ah law (al-QurÃ¢n) consists of partial (juzÃ®yÃ¢t) and universal values (kullÃ®yyÃ¢t) that should be understood through a holistic approach in the frameworks of maq?sid. Shift in the meaning and orientation of maqÃ¢á¹£id al-sharÃ®ah in some contemporary Muslim scholars? views, involving social sciences, philosophy of law, principles of morality, universality, social justice, human dignity, human rights, is a concrete manifestation of how Islamic law is able to provide answers to the current problems faced by the Muslim and non-Muslims community. This awareness has made contemporary Muslim thinkers strive to bring Islamic law into various achievements of progress in many aspects of life by emphasizing the importance of maqÃ¢á¹£id al-sharÃ®ah.

Co-Authors AdiTriyanto, Sigit Apriyanti, Ranti Dedi Dewantara Devi Nur Eka Chandra Febia Nisaul Chamsa Gebi Putri Susanti Ikhtivaya, Sri Indri Kharisma Irna Rizka Fadillah Isnatun Nur Baeti Kafi Muhammad Fahruddin Lutfiana Ummi Sofiya Magfiroh, Syahriyatul Moh. Usvi Mohammad Farid Mulyani . Nur Aini Nur Hikmah Nur Laili Kasanah Nur, Maulida Nuril Fahmi Nurul fadillah, Nurul Oktavianti, Oppyta Pungki, Anjela Putra, Shovan Arsya Risna, Inten Safaat Aeni, Ira SAmin, Moch Siti Khotimatun Khasanah Siti Lailatul Rif'ah al Fariza Siti Tatmainul Qulub Syarif Hidayatullah Yuli Rohmiyati

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