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IJMAâ SEBAGAI SUMBER HUKUM ISLAM Jafar, M.
Islam Futura Vol 13, No 2 (2014): Jurnal Islam Futura
Publisher : Islam Futura

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Ada beragam pendapat ulama pakar usul al-fiqh dalam memberikan definisi ijmaâ, baik secara etimologis maupun secara terminologis. Tetapi secara khusus mengenai definisi terminologisnya setelah dirumuskan dari berbagai pendapat, pengertiannya adalah kesepakatan semua mujtahid dalam satu masa tentang hukum suatu masalah yang memerlukan ketetapan hukumnya. Ijmaâ menjadi sandaran hukum yang qatâi bagi mujtahid sesudahnya. Hal ini berdasarkan kehujahan dari Alquran dan Hadis. Ijmaâ terbagi kepada ijmaâ sarih dan sukuti. Khusus mengenai ijmaâ sukuti sebagai hujah ada tiga pendapat ulama. Pertama, ijmaâ sukuti menjadi hujah, tetapi tidak diakui sebagai ijmaâ. Alasannya, ijmaâ harus ada kesepakatan yang jelas. Kedua, menjadi hujah dan diakui sebagai ijmaâ. Ketiga, tidak dapat menjadi hujah dan tidak dapat dikatakan ijmaâ. Dalam realitasnya, ijmaâ memang sudah terjadi dan fakta yang tak terbantahkan.

Fair Criteria of Private Vocational School and Witnesses in the Perspective of Ushul Fiqh (Analysis Based on Istislahi and Ta'lili Reasoning) M. Jafar
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 4, No 2 (2021): Budapest International Research and Critics Institute May
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v4i2.1963

The validity of a marriage, if it is equipped with several conditions, including a fair guardian and witnesses. This is as stated in several Hadith narrations, which clearly state that. However, in practice that is carried out by the community there is confusion regarding the fair requirements of guardians and witnesses. The proof is that all parents remain guardians in the process of their daughter's marriage and everyone can be witnesses in the marriage council. Among the scholars, there were disputes over this issue. The Ulama of the Hanafi School do not require fair guardians and witnesses in the marriage contract, even if a witness is allowed to be a man and two women. Meanwhile, for the other three schools, just guardians and witnesses in marriage are a condition for the validity of a marriage. It's just that there is a slight difference in this matter. The Ulama of the Maliki School, the two male witnesses who are just, may be presented after the marriage contract has taken place to testify that the couple is married. As for the Shafi'i School the requirements are rather strict because the fairness of guardians and witnesses must be clear inside and out. Meanwhile, according to the Hanbali School, it is a little light because the fairness of guardians and witnesses can be seen from the outside (mastur 'is). The condition for the fairness of guardians and witnesses based on istislahi theory of reasoning is to produce benefits in terms of hereditary purity. The purity of the offspring is only obtained through a marriage that is legal according to the rules of the Shari'a. The Sharia has established the validity of a marriage in between with a just guardian and witnesses. Based on the theory of ta'lili reasoning, the validity of the marriage contract is due to the existence of a just guardian and witnesses in the marriage.

The Position of Hadith/Sunna in Understanding the Quran M. Jafar
Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 4, No 4 (2021): Budapest International Research and Critics Institute November
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v4i4.3414

Most of the verses of the Al-Quran, especially those related to law cannot be put into practice because they are absolute, general, and very broad in understanding. Therefore, the task of the Prophet Muhammad. to explain it to mankind through his words, which are called Hadith/Sunnah. Hadith/Sunnah is the second source of Islamic law after the Qur'an as the first source of law, because the Qur'an is qath'iyah wurud (it must come from Allah) because it is mutawatir (in groups) in its transmission. While the Hadith/Sunnah, some of them are qath'iyah wurud (must come from the Messenger of Allah), namely those that are narrated in a mutawatir manner and some are not qath'iyah wurud, namely the Hadith/Sunnah-sunnah ahad (the narration is one person). The Prophet's explanation. There are several forms of respect to the Qur'an, namely: 1. Detailing the global laws that exist in the Qur'an, such as the obligation to pray in the Qur'an which is global in nature, because it does not specify how many times, how many rak'ahs, and the procedure. 2. Explain the purpose of absolute law in the Qur'an, such as Allah's command to cut off the hands of thieves. 3. Specializing in general laws in the Qur'an, such as regarding the distribution of inheritance. The Qur'an is in dire need of the Hadith/Sunnah to explain the verses that are in outline form. Hadith/Sunnah as bayani (explanatory) for the Qur'an. Without Hadith/Sunnah, the Qur'an cannot be understood perfectly.

Conformity Theory (Munasabah) In Ushul Fiqh M. Jafar
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 5, No 2 (2022): Budapest International Research and Critics Institute May
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v5i2.5373

In the logic of Islamic law (qiyas) there is 'illat as the reason for establishing a law and justifying an analogy. Imam al-Ghazali included munasabah (conformity) in the category of his masalik al-'illah. Even in his work al-Mustasfa he is more focused and uses more the theory of munasabah as 'illat law. This can be seen clearly in his discussion of the qiyas chapter which was preceded as an introduction to the discussion of istislah (maslahah). Because munasabah has something to do with maslahah. In conformity theory (munasabah) there is al-awsaf munasab (appropriate attributes). Furthermore, this fate is divided into 3, namely: effective fate (mu'atstsir), harmonious fate (mula'im) and odd fate (gharib). Effective munasib (mu'atstsir) is an attribute that is known to be 'illat law based on the statement of the text or the existence of consensus. Munasib in harmony (mula'im) is an attribute that is known to be legal illat not because of a nas or ijmak statement, but because of its conformity with the law. The odd fate referred to by al-Ghazali is a fate that is not in harmony with the genus of law-making acts or there is no comparable example elsewhere.

Tinjauan Yuridis Hak Asuh Anak (Hadhanah) Setelah Perceraian Menurut Kompilasi Hukum Islam: (Studi Putusan Nomor 567/Pdt.G/2018/PA.Clg) Jafar, M.
Rechtsnormen Jurnal Komunikasi dan Informasi Hukum Vol. 3 No. 1 (2024): Edisi Agustus
Publisher : Ilmu Bersama Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56211/rechtsnormen.v3i1.625

Salah satu akibat dari putusnya perkawinan karena perceraian adalah timbulnya sengketa perebutan hak asuh anak antara suami dan isteri. Ikatan yang terjalin antara suami dan isteri dapat terputus karena adanya perceraian, namun ikatan anak dengan ibu dan bapak kandungnya tidak akan terputus sampai kapan pun. Penelitian bersifat deskriptif analitis dengan melakukan pendekatan yuridis normatif, alat pengumpulan data menggunakan penelitian kepustakaan dengan mengkaji putusan Nomor 567/Pdt.G/2018/PA.Clg. Analisis data menggunakan metode kualitatif menghasilkan data deskriptif-analitis. Hak Asuh Anak (Hadhanah) diatur didalam Pasal 105 sampai 109 serta pasal 156 Kompilasi Hukum Islam, dasar pertimbangan hakim memberikan hak asuh kepada ibu, dengan memeriksa saksi yang dihadirkan oleh pemohon dan termohon. Apabila si ibu memiliki latar belakang yang dinyatakan tidak layak atau tidak mampu mengurus anak hendaknya hak asuh diberikan kepada ayah demi masa depan si anak.

Legal Study of Building Sharia-based Investment in Aceh: The Challenges After the Enactment of the Qanun of Sharia Financial Institution Yahya, Azhari; Yusri, Yusri; Adwani, Adwani; Adli, M.; Jafar, M.
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 7, No 2 (2023): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/sjhk.v7i2.17653

The presence of Aceh Qanun Number 11 of 2018 concerning Sharia Financial Institution (SFI) is an important breakthrough in building a Sharia-based economy in Aceh. This goes hand in hand with Aceh's privileges in implementing Islamic law as stipulated in the Aceh Qanun Number 8 of 2014 concerning Principles of Islamic Sharia. Hence, this research aims to scrutinize the challenges in building Sharia-based investments in Aceh after the enactment of the Qanun of SFI. This study was conducted using normative legal methods with statutory and Sharia economic law approaches. The data analyzed are literature and legal rules such as laws, qanuns, books, and articles related to the discussion. The results of this study indicate that there are several challenges occur in building Sharia-based investments in Aceh. Firstly, lack of understanding about SFI Qanun by stakeholders because not all of them have a full understanding of the contents of this Qanun. Secondly, limited access to financial resources that can be used by investors, and business actors to run their businesses. Thirdly, Aceh's low economic growth has resulted in low investors interested to invest in Aceh. This condition has a significant impact on the sustainability of Sharia-based investments in Aceh. Fourthly, inadequate infrastructure especially information technology infrastructure to support the implementation of the Qanun of SFI. Therefore, it is suggested to the Government of Aceh provide a better understanding of the Qanun of SFI at all levels of society. Then, the government also needs to open access to financial resources for the investors and business actors who want to invest in Aceh. Besides, appropriate measures to increase economic growth in Aceh need to be taken promptly so that incoming investment may increase gradually. Finally, in the context of the Sharia economy, the existence of the LSK qanun is part of legal efforts for the benefit of all financial transactions in Aceh in accordance with Islamic Sharia values.

KPK Authority to Investigate, Prosecute, and Prosecute Corruption Offences Connexity Yuliansyah, Riski; Dahlan; M. Jafar
LAW & PASS: International Journal of Law, Public Administration and Social Studies Vol. 1 No. 6 (2025): February
Publisher : PT. Multidisciplinary Press Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47353/lawpass.v1i6.61

The unclear legal arrangements in Chapter XI of the Criminal Procedure Code (KUHAP), particularly Article 89 to Article 94, have created legal uncertainty for the KPK in carrying out the functions of investigation and prosecution of koneksitas cases. This has resulted in weak coordination between the KPK and military institutions, which has an impact on suboptimal case handling and potential violations of the principle of justice. This research uses normative legal methods with regulatory, conceptual, and case study approaches. The results showed that Article 89 of KUHAP gives priority to the General Court in processing koneksitas cases, but does not explicitly regulate the KPK's authority. This lack of clarity has made it difficult for the KPK to form a joint team with the Military Oditur as stipulated in Article 89 paragraph (2) of KUHAP. This lack of legal certainty is a major obstacle in the effort to enforce a just and effective law.

Regional Government Responsibility as A Controlling Shareholder in The Collapse of BPR Aceh Utara Jafar, M.; Adli, M.; Jauhari, Iman; Arifin, Khairani; Rahmah, Siti
Jurnal IUS Kajian Hukum dan Keadilan Vol. 13 No. 2 (2025): Jurnal IUS Kajian Hukum dan Keadilan
Publisher : Magister of Law, Faculty of Law, University of Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29303/ius.v13i2.1752

The North Aceh Regency Government established BPR Aceh Utara as a means of public service for PAD sources. BPR Aceh Utara runs a conventional business in accordance with the Banking Law. In 2018, the Aceh Government formed the Qanun LKS, which stipulates that financial institutions operating in Aceh are based on Sharia Principles. In OJK Letter Number: S-29 / KO.05011 / 2018, it is emphasized that all financial institutions in Aceh are required to switch from conventional to sharia, the Qanun LKS. However, BPR Aceh Utara cannot be transferred to the sharia system because the North Aceh Government, as the Controlling Shareholder, did not make capital participation and restructuring, so that its business license was revoked by the OJK with its decision Number KEP-27 / D.03 / 2024 concerning the Revocation of BPR Aceh Utara Business License. This is very detrimental to customers, employees, local governments, and the community. This study uses normative and empirical legal research methods, incorporating a statutory approach, a conceptual approach, and a comparative approach. Data collection was carried out through library research, including an analysis of primary, secondary, and tertiary legal materials as well as non-legal sources. Additionally, field research was carried out through interviews with respondents and informants who can provide relevant information about BPR Aceh Utara. The results of the study indicate that: First, efforts to improve the health of BPR Aceh Utara are not optimal because the Controlling Shareholder does not make capital participation as determined by the OJK and regulated in the Qanun on Capital Participation. Second, legal protection for customers is carried out by LPS by making savings payments that meet the requirements. Third, the Regional Head as the Controlling Shareholder is not responsible for the bankruptcy of BPR Aceh Utara. It is recommended that the regional head strengthen capital, foster BUMD management so that they are able to provide public services and PAD income.

Epistemologi Nikah Siri (Analisis Berdasarkan Teori Maqāṣid al-Syarīʻah) Jafar, M.
Journal of Islamic Education and Law Vol. 1 No. 3 (2025): Journal of Islamic Education and Law
Publisher : Yayasan Nanggroe Aceh Mulia

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Praktik nikah siri masih menjadi fenomena sosial yang cukup marak dan menjadi ajang perdebatan di masyarakat. Praktik nikah siri banyak dilakukan oleh masyarakat awam yang tidak paham akan hukum. Sebagian masyarakat yang masih awam dengan hukum menganggap nikah siri sebagai jalan keluar yang baik dan tidak ada unsur dosa di dalamnya karna dilakukan menurut agama, hanya saja tidak dicatat oleh pegawai pencatat nikah dalam hal ini Kantor Urusan Agama (KUA) sehingga tidak memiliki data autentik. Padahal jika mengetahui dan paham akan hukum pernikahan siri banyak menimbulkan persoalan-persoalan yang kelak mungkin terjadi pada istri dan terhadap anak yang dilahirkannya. Tulisan ini bertujuan untuk mengkaji dan memecahkan permasalahan dalam praktik nikah siri dengan menggunakan teori maqāṣid al-syarīʻah sebagai pisau analisis dengan merumuskan hukum Islam berorientasi kepada kemaslahatan manusia dan mengetahui kriteria nikah siri yang dilegalkan. Hasil penelitian menunjukkan bahwa: Pertama, perumusan pengertian nikah siri menurut fikih adalah sah, sedangkan menurut hukum positif adalah tidak sah, karena melanggar dengan Undang-Undang Perkawinan dan Undang-Undang Komplikasi hukum Islam (KHI). Kedua, analisis nikah siri dalam kajian dharuriyat khamsah adalah sesuai dengan 5 (lima) unsur maqāṣid al-syarīʻah, yaitu memelihara jiwa, akal, keturunan, harta dan agama, hukum nikah siri dalam hukum positif berdasarkan maqāṣid al-syarīʻah adalah tidak sesuai dengan berpijak Undang-Undang Perkawinan dan Undang-Undang Komplikasi hukum Islam (KHI), karena menghilangkan 2 (dua) tinjauan maqāṣid al-syarīʻah, yaitu hifz al-nasl dan hifz al-mal.

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