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All Journal Al-Manahij: Jurnal Kajian Hukum Islam Al-Ahkam At-Taqaddum International Journal Ihya' 'Ulum al-Din Economica: Jurnal Ekonomi Islam Jurnal Ilmiah Al-Syir'ah Journal of Islamic Accounting and Finance Research Santri: Journal of Pesantren and Fiqh Sosial MUSHAF: Jurnal Tafsir Berwawasan Keindonesiaan Journal of Islamic Education Management Al-Manahij : Jurnal Kajian Hukum Islam al-Mawarid Jurnal Syariah dan Hukum (JSYH) HIKMATUNA: Journal for Integrative Islamic Studies Jurnal Penelitian Hikmatuna Indonesian Journal of Islamic Literature and Muslim Society Jurnal Studi Islam dan Sosial Al-A'raf: Jurnal Pemikiran Islam dan Filsafat International Journal of Islamic Business and Economics (IJIBEC)

Imam Yahya

UIN Walisongo Semarang

Author-ID : 421421

Religion Arts Humanities Astronomy Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Public Health Social Sciences Other

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EKSEKUSI HUKUMAN MATI - Tinjauan MaqÄá¹£id al-SharÄ«âah dan Keadilan Yahya, Imam
AL-AHKAM Volume 23, Nomor 1, April 2013
Publisher : AL-AHKAM

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Perdebatan tentang hukuman mati, hingga kini masih menarik perhatian banyak kalangan. Setidaknya ada dua mainstreamÂ dalam hal ini, yaitu orang yang setuju dan menolak diberlakukan hukuman mati. Bagi yang setuju beralasan bahwa pelanggaran berat terhadap hak hidup, harus diancam hukuman mati sehingga bisa menjadi efek jera, sementara yang menolak berpendapat bahwa hukuman mati meruÂpakan pengingkaran terhadap hak asasi manusia, yaitu berupa hak hidup. Hakekat hukuman matiÂ bukanlah pelanggaran hukum, karena penerapan hukuman mati justru ditegakkan dalam rangka melindungi Hak Asasi ManusiaÂ (HAM) itu sendiri. Dalam pandangan hukum Islam,Â hukuman mati, dapat dilakukan terhadap empat kasus, yaitu yang melakukan zina muhá¹£an, membunuh dengan sengaja, á¸¥irÄbah dan murtad (keluar dari Islam). SelanjutÂnya hukuman mati harus dilaksanakan sesuai dengan maqÄá¹£id al-sharÄ«âah dan keadilan.Â Dalam perspektif maqÄá¹£id tujuan hukuman mati harus merujuk pada tujuan meÂmelihara agama (á¸¥ifáº al-dÄ«n), memelihara diri atau menjaga kelangsungan hidup (á¸¥ifáº al-nafs), akal (á¸¥ifáº al-âaql), keturunan (á¸¥ifáº al-nasl), dan memelihara harta (á¸¥ifáº al-mÄl). Dalam perspektif keadilan, negara atas nama hukum harus melindungi warganya dari peristiwa-peristiwa hukum yang merugikan masyaÂrakatnya.***The debate about death penalty, is still attracted attention of people. At least, there are, two mainstreamÂ firstly those who agrees and secondly who refuses the death penalty being imposed. For those who agrees reasoned that severe violations of the right to life, should be punished by death so that could provide a deterrent effect, while those who refuses argued that the death penalty is a denial of human rights, especially right to life. The essence of the death penalty is not a violation of the law, because the impleÂmentation the death penalty actually enforced in order to protect human rights itself. In the view of Islamic law, death penalty, can be done on four cases, namely that of adultery, killing intentionally, Hirabah and apostasy. Furthermore, the death penalty should be carried out in accordance with maqÄá¹£id al-sharÄ«ah and justice. In maqÄá¹£id al-sharÄ«ah perspective, the purpose of death penalty should refer to maintain religion (á¸¥ifáº al-dÄ«n), maintain body or maintain the survival (á¸¥ifáº al-nafs), mind (á¸¥ifáº al-aql), descent (á¸¥ifáº al-nasl), and maintaining property (á¸¥ifáº al-mÄl). While in the perspective of justice, State, on behalf of the law must protect its citizens from legal events that harm society.***Keywords: hukuman mati, maqÄá¹£id al-sharÄ«âah, keadilan

EKSEKUSI HUKUMAN MATI Tinjauan MaqÄá¹£id al-SharÄ«â€™ah dan Keadilan Yahya, Imam
Al-Ahkam Volume 23, Nomor 1, April, 2013
Publisher : Faculty of Shariah and Law, State Islamic University (UIN) Walisongo

The debate about death penalty, is still attracted attention of people. At least, there are, two mainstream firstly those who agrees and secondly who refuses the death penalty being imposed. For those who agrees reasoned that severe violations of the right to life, should be punished by death so that could provide a deterrent effect, while those who refuses argued that the death penalty is a denial of human rights, especially right to life. The essence of the death penalty is not a violation of the law, because the implementation the death penalty actually enforced in order to protect human rights itself. In the view of Islamic law, death penalty, can be done on four cases, namely that of adultery, killing intentionally, Hirabah and apostasy. Furthermore, the death penalty should be carried out in accordance with maqÄá¹£id al-sharÄ«'ah and justice. In maqÄá¹£id al-sharÄ«'ah perspective, the purpose of death penalty should refer to maintain religion (á¸¥ifáº“ al-dÄ«n), maintain body or maintain the survival (á¸¥ifáº“ al-nafs), mind (á¸¥ifáº“ al-'aql), descent (á¸¥ifáº“ alnasl), and maintaining property (á¸¥ifáº“ al-mÄl). While in the perspective of justice, State, on behalf of the law must protect its citizens from legal events that harm society.

Zakat Management in Indonesia: a Legal Political Perspective Yahya, Imam
Al-Ahkam Volume 30, Nomor 2, Oktober 2020
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

This article aims to describe the management of zakat in Indonesia in a political and legal perspective carried out by BAZNAS (Badan Amil Zakat Infaq and Sadaqah) and LAZ (Lembaga Amil Zakat). Management of zakat management in a political-law approach is manifested in the zakat management regulations in Indonesia, namely Law no. 23 of 2011 concerning Zakat Management. Through literature research with a political-law approach, this research finds the following three points. First, the existence of BAZNAS is legitimized by law as a non-structural institution under the President, which has the authority to manage zakat, whether it is the collection, distribution or development of zakat assets. Second, as a consequence, taxes that have been paid through central BAZNAS or regional BAZNAS can reduce taxable assets. Third, BAZNAS has the power to recommend LAZ as well as supervise LAZ's performance at all levels, and the results are reported to BAZNAS.

EKSEKUSI HUKUMAN MATI Tinjauan Maqāṣid al-Sharī’ah dan Keadilan Imam Yahya
Al-Ahkam Volume 23, Nomor 1, April, 2013
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

The debate about death penalty, is still attracted attention of people. At least, there are, two mainstream firstly those who agrees and secondly who refuses the death penalty being imposed. For those who agrees reasoned that severe violations of the right to life, should be punished by death so that could provide a deterrent effect, while those who refuses argued that the death penalty is a denial of human rights, especially right to life. The essence of the death penalty is not a violation of the law, because the implementation the death penalty actually enforced in order to protect human rights itself. In the view of Islamic law, death penalty, can be done on four cases, namely that of adultery, killing intentionally, Hirabah and apostasy. Furthermore, the death penalty should be carried out in accordance with maqāṣid al-sharī'ah and justice. In maqāṣid al-sharī'ah perspective, the purpose of death penalty should refer to maintain religion (ḥifẓ al-dīn), maintain body or maintain the survival (ḥifẓ al-nafs), mind (ḥifẓ al-'aql), descent (ḥifẓ alnasl), and maintaining property (ḥifẓ al-māl). While in the perspective of justice, State, on behalf of the law must protect its citizens from legal events that harm society.

Zakat Management in Indonesia: a Legal Political Perspective Imam Yahya
Al-Ahkam Vol 30, No 2 (2020): October
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Co-Authors Abd. Azis Abdul Aziz Ade Dedi Rohayana Ahmad Rofiq, Ahmad Ananda , Muhammad Aflahmuna Ananda, M Aflahmuna Ananda, Muhammad Aflahmuna Arina Zulva, Dina Arvi Arribaat, Salma Khoirunnisaa Baehaqi Dea Feby Septiani Fatah Syukur Fiina Ishmatul Maula Fithrotin, Fithrotin Frangky Suleman Husna, Fina Mazida Khozainul Ulum, Khozainul Khusnul Mubarok, Ferry M. Sagaf Mahmudi, Muhammad Aly Masuwd, Mowafg Mohamad Fathurohman Muchlis Yahya Muhajir Muhajir Mundzir, M. Afief Ningsih, Tri Widyastuti Putri, Retnandi Meita Ratno Agriyanto Retnandi Meita Putri Rokhmadi Sahidin . setiawan, Indra Setiawan Setyo Budi Hartono Sukendar Sukendar Sukendar UMMAH, KHURUL AIMMATUL Yayan Sopyan

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