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POSISI PERGURUAN TINGGI AGAMA ISLAM DALAM PENGEMBANGAN PEMIKIRAN HUKUM ISLAM Herfin Fahri
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 2 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Development of Islamic Legal Thought “Islamic Law (Shari'ah)” is one important field of study, perhaps the most important fact in the scientific tradition of Islam, this is not because the tradition of jurisprudence among Indonesian Muslims, but because Islamic Law (Shari'ah) is the main reference for Muslims in behave. The College of Islam in Indonesia to position and portray himself in the changes and challenges of the present and the future. Changes that occur globally Essential globalization of the economy and the conflict of civilizations, the rapid development of science “knowledge” and technology and the challenges facing humanity in connection with the crisis of spiritual values in the atmosphere of the people who have been eroding Islamic values and morals.The existence of the Islamic university today is how the Islamic university in Indonesia to position and portray himself in the changes and challenges of the present and the future.

Dilema Hukum Pidana Islam Di Era Modern; Had Al-Sariqah Perspektif Ulama Salaf Dan Ulama Kontemporer Herfin Fahri
Al Hikmah: Jurnal Studi Keislaman Vol. 8 No. 2 (2018): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Abstract, In the Islamic Criminal Law system in mass media or books by infidelorientalists and their followers - namely the liberals - they are always cruel andinhumane. The cynical view of the Islamic criminal system was born not because of avanity Islamic criminal system, but there were two main reasons. First, conceptually,the criminal system of Islam is considered contrary to the mindset of the secular orliberal. For example, the death penalty for apostates is considered cruel and wrongnot because of the wrong Islam, but because it is contrary to the principle of religiousfreedom that is held fanatically by the secularists. Second, practically, the criminalsystem that is being applied is indeed not a criminal system of Islam. The law ofcutting hands for thieves is seen as wrong and sadistic not because of the wrongIslam, but because it is contrary to the criminal system of colonial occupation, namelyArticle 362 of the Criminal Code (KUHP). The level of h}ad al-shariqah in Islamiccriminal law (tashri’ al-jina’i) is ¼ dinar or 3 dirhams and 10 dirhams. Regarding theact of cutting hands, Abd al-Qadir 'Awdah confirmed in his book Islamic CriminalLaw or al-Tashri' al-Jina'i al-Islami: Muqaranan bi al-Qanun al- Wad'i that in had alshariqah not all thieves must cut off their hands. There are certain levels andindividual guidelines that govern them. Keyword: Islamic Criminal Law, Had al-Sariqah

Riddah Perspektif Islam Dalam Kajian Tafsir Ayat Al-Ahkam (Analisis Kata Riddah Dalam Nash Al-Quran) Herfin Fahri
Al Hikmah: Jurnal Studi Keislaman Vol. 9 No. 2 (2019): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Abstract, Some literary studies state that deeds of riddah are not merely changing religions from one religion to another, but are a major criminal act against Muslims. According to Islam, deeds of riddah not only change their mind from one religion to another but change the loyalty from one sovereignty to another. In other words, from a Muslim community or country to a non-Muslim country. Broadly speaking, acts of riddah or apostasy become two categories. The first category of apostates who invite others to apostasy and the second category of apostates who are silent. Acts of riddah or apostasy including immoral acts and threatened by God with sin and punishment in the hereafter. God forbid acts of riddah because these actions violate one of the joints of human life (d}aru>riyya>t five), namely religion, which means keeping religion highly prioritized namely h}ifd al-di>n. The firmness of Allah's prohibition on riddah or apostasy is explained in the QS. Al-Baqarah verse 217.Keywords: riddah, Islamic perspective, interpretation of aya> t al-ah}ka>m, Texts of the Qur'an.

Al-Quran dan Keautentikannya; Kajian tentang Rasm Al-Qur’an dalam Mushaf Uthmani Herfin Fahri
Al Hikmah: Jurnal Studi Keislaman Vol. 10 No. 2 (2020): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Al-Quran is one of the names of a book that was revealed to the Prophet Muhammad, through the angel Gabriel written in the Manuscripts, and narrated mutmutually. It is said that one of the names means there are other names that must be investigated, and it is also necessary to find the root word of the Qur’an in order to have knowledge about the Qur’an as a holy book. Because the Koran is the Kalamullah revealed to the Prophet Muhammad through the Angel Gabriel, it is also necessary to examine how the Qur’an can finally be written and standardized as the Koran can be witnessed today. Rasm Uthmani is a form of writing or procedures for writing the Koran which is blessed or which has been established at the time of the caliph ‘Uthmān bin‘ Affān r.a. and the term rasm 'Uthmani was born at the same time as the birth of the Ottoman Manuscripts, the rasm has been a custom inherited by Muslims since the era of' Uthmān ra, and the maintenance of rasm 'Uthmani is a strong guarantee for safeguarding the Qur'an from changing and changing its letters, and if allowed to write according to the term imla'i every time it will cause changes in the writing of the Koran from time to time, even the rules of the Imla 'itself vary intendencies at the same time, and also vary in a few words between one country and another. On the other hand there are some opinions questioning the authenticity of the al-Quran manuscript, so that the term scripto plene (perfect manuscript) or official corpus such as al-Quran is formed today, was formed in the 3 H / 9 M, and other opinion is the Qur’an in the form of scriptio defectiva ( rudimentary manuscript). Keyword: rasm al-Quran, mushaf ‘uthmani,

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