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All Journal Ulul Albab: Jurnal Studi Islam IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Innovatio : Journal for Religious Innovations Studies Hukum Islam Al-Ahkam Al-Ihkam: Jurnal Hukum dan Pranata Sosial AL QUDS : Jurnal Studi Alquran dan Hadis Al-Mashlahah: Jurnal Hukum Islam dan Pranata Sosial Khatulistiwa: Journal of Islamic Studies Istinbath: Jurnal Hukum dan Ekonomi Islam Hikmah Al-Manahij : Jurnal Kajian Hukum Islam JURIS (Jurnal Ilmiah Syariah) Islam Realitas: Journal of Islamic and Social Studies Jurnal Fuaduna: Jurnal Kajian Keagamaan dan Kemasyarakatan Islam Transformatif : Journal of Islamic Studies Al Hurriyah : Jurnal Hukum Islam Al-Istinbath: Jurnal Hukum Islam Kanun: Jurnal Ilmu Hukum USRATY : Journal of Islamic Family Law Hakamain: Journal of Sharia and Law Studies NALAR FIQH: Jurnal Hukum Islam Suluah Pasaman Al Muhkam: Journal of Islamic Law and Jurisprudence Khazanah Sosial

Busyro, Busyro

Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Author-ID : 762858

Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Eksistensi â€˜Illat dalam Mengukuhkan Teks Hadis-hadis Ruâ€™yat al-HilÄl dan Fungsinya dalam Pengembangan Hukum Islam Busyro, Busyro
Al-Ahkam Volume 28, Nomor 2, Oktober 2018
Publisher : Faculty of Shariah and Law, State Islamic University (UIN) Walisongo

á¸¤isÄb and ruâ€™yat always be warm conversations when there is an early determination of Ramadhan and Shawwal. At that time, there are always two camps of scholars in reacting, the scholars who hold on to á¸¥isÄb (calculating the calendar) on one side, and on the other hand hold to ruâ€™yat al-hilÄl (seeing the moon directly). This in turn often leads to time differences in setting the beginning of the month among Muslims. With the aim to unite the people in starting their worship, some scholars try to understand the texts of these traditions about ruâ€™yat al-hilÄl by trying to find the 'illat (reason) of the laws of hadiths about ruâ€™yat al-hilÄl. Their study of the 'illat law resulted in the conclusion that the ruâ€™yat al-hilÄl is only a suitable means for the people that time and may not suitable for Muslims in this modern era. Therefore Muslims must use other wasÄ«lah (means) which further guarantee the realization of the purpose of law, namely modern astroÂnomy. The conclusion of the law from the side of the discovery of â€˜illat seems to be less suited to the purpose of ta'lÄ«l al-aá¸¥kÄm, is to establish textual texts in addition to discovering the forms of development of the texts.

Kepemimpinan Perempuan: Penerapan Metode Tafsir Hermeneutika Feminisme Amina Wadud Arsal Arsal; Busyro Busyro; Maizul Imran
AL QUDS : Jurnal Studi Alquran dan Hadis Vol 4, No 2 (2020)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Women's Leadership: The Application of the Feminist Hermeneutic Interpretation Method of Amina WadudRevealing and also criticizing Amina Wadud's interpretation of feminist hermeneutics in the context of women's leadership in the public field of modern era is the aim of this article. To understanding God's messages contained in His words is certainly not easy and requires a special method that is popularly referred to as takwil and tafsir. On the other hand, the dynamics of human culture development are constantly evolving and almost unstoppable which will indirectly also affect the interpretation of the Qur'an. Many various methods of interpretation were introduced by scholars to explore their contents from classical methods to modern methods. Among the emerging modern methods is the hermeneutics feminism which was pioneered by Amina Wadud. According to him the classical interpretation model is no longer relevant to the modern context, especially in terms of addressing gender. Nearly the results of the classical interpretation are gender deviations and take side to male. Therefore, the interpretation of the Qur'an is expectedly just, and then the interpretation model should be adjusted to the modern context rather than looking at the past, especially with regard to the position of women. This paper will highlight this event using a socio-historical approach and content analysis. In addition, references related to the patterns of Islam integrity and culture will be used with a comparative pattern. The conclusion of this research is that Wadud based his interpretation method on the language, justice, and equality aspects. According to him,a woman can be a leader both in the domestic and public today. Wadud set his opinion based on the textual meaning consideration of the verse without considering the hadith explanation

Bom bunuh diri dalam fatwa kontemporer Yusuf al-Qaradawi dan relevansinya dengan maqasid al-Shari’ah Busyro Busyro
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 16, No 1 (2016)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v16i1.85-103

All contemporary fatwas Yusuf al-Qaradawi in his book Min Hadyi al-Islam Fatawa Mu’ashirah was believed by the writer it made succeed maqasid al-shari’ah. When we see the fatwa in the book, some of fatwa indicate contradiction with maqasid al-shari’ah which is agreed by most of islamic scholars, such as his fatwa about suicide bombing according to this problem, the axamination will ask after; how is law of thinking al-Qaradawi with suicide bombing? And how to aplicate the theory of maqasid al-shari’ah in al-Qaradawi’s fatwa in suicide bombing? To answer the question, this examination tried to trial to the fatwa al-Qaradawi about it in the book by seeing the connected with theory of maqasid al-shari’ah which is agreed by most of islamic scholars. For that the theory about maqasid al-shari’ah will be tested comprehensively, particulary to save al-daruriyat al-khams (five of human fundamental needs). The data has been collected and will be analysed qualitatively. The result of this examination made succeed the answer that al-Qaradawi pleases the action of suicide bombing specially for the fighters of Palestine to make fear and terrorist to Israel; and his fatwa opposite with maqasid al-shari’ah which believed the legitimate by most of islamic scholars.

Eksistensi ‘Illat dalam Mengukuhkan Teks Hadis-hadis Ru’yat al-Hilāl dan Fungsinya dalam Pengembangan Hukum Islam Busyro Busyro
Al-Ahkam Volume 28, Nomor 2, Oktober 2018
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Ḥisāb and ru’yat always be warm conversations when there is an early determination of Ramadhan and Shawwal. At that time, there are always two camps of scholars in reacting, the scholars who hold on to ḥisāb (calculating the calendar) on one side, and on the other hand hold to ru’yat al-hilāl (seeing the moon directly). This in turn often leads to time differences in setting the beginning of the month among Muslims. With the aim to unite the people in starting their worship, some scholars try to understand the texts of these traditions about ru’yat al-hilāl by trying to find the 'illat (reason) of the laws of hadiths about ru’yat al-hilāl. Their study of the 'illat law resulted in the conclusion that the ru’yat al-hilāl is only a suitable means for the people that time and may not suitable for Muslims in this modern era. Therefore Muslims must use other wasīlah (means) which further guarantee the realization of the purpose of law, namely modern astronomy. The conclusion of the law from the side of the discovery of ‘illat seems to be less suited to the purpose of ta'līl al-aḥkām, is to establish textual texts in addition to discovering the forms of development of the texts.

HUKUM MEMANFAATKAN HARTA HASIL MAKSIAT BERDASARKAN KAJIAN FIQH MAQȂSHID YÛSUF AL-QARADHȂWI Busyro Busyro
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 13 No. 2 (2018)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v13i2.1670

AbstrakHarta merupakan kebutuhan setiap orang yang di dalam Islam mesti didapatkan sesuai dengan aturan-aturan yang benar. Menurut Yûsuf al-Qaradhâwî apabila seseorang sudah terlanjur mendapatkan harta dengan cara maksiat, maka yang bersangkutan tidak boleh memanfaatkan harta itu untuk dirinya, sebaliknya harta itu boleh dipergunakan untuk kepentingan umum. Pemikiran hukum ini beranjak dari adanya pertentangan antara konsep larangan memanfaatkan harta haram secara dharûriyah dan konsep larangan menyia-nyiakan harta yang juga berada dalam tingkat dharûriyah. Dengan pendekatan fiqh maqâshid al-Qaradhâwî menyimpulkan bahwa pertentangan antara dua dharûriyah yang berhubungan dengan pemanfaatan harta harus diprioritaskan kepada mafsadah yang lebih kecil dan maslahah yang lebih besar. Sehingga dengan demikian harta hasil maksiat tidak boleh dimanfaatkan oleh si pelaku maksiat karena menimbulkan mafsadah yang lebih besar pada dirinya dan tidak ada celah maslahah yang didapatkannya. Sebaliknya harta itu boleh dimanfaatkan untuk kepentingan umum, karena terhindar dari mafsadah dan menghasilkan maslahah. Kata Kunci: Harta, maslahah, mafsadah, dharûriyah, fiqh maqâshid Abstract Wealth is the need of everyone. In Islam, wealth must be obtained in accordance with the right rules. According to Yûsuf al-Qaradhâwî, if a person has already acquired property by means of immoral, then the concerned must not use the property for himself, otherwise the property may be used for public purposes. This legal thinking moved from the contradiction between the concept of prohibition of harnessing haram possessions by dharuriyah and the concept of prohibition of wasting the wealth which also are in the level of dharuriyah. Using fiqh approach maqashid al-Qaradhâwî concluded that the contradiction between two dharuriyah thinks associated with the use of property should be prioritized to smaller mafsadah and bigger maslahah. Thus the treasure of immoral results should not be exploited by the perpetrators of immoral because it leads to a bigger mafsadah on him and no gap maslahah he got. Instead the treasure may be utilized for the public interest, because avoid mafsadah and produce maslahah. Key word: Wealth, maslahah, mafsadah, dharuriyah, fiqh maqashid

Pemberian Sanksi Pidana Terhadap Penolakan Vaksinasi Covid-19 Perspektif Maqashid Asy-Syari’ah Ismail Ismail; Busyro Busyro; Nofiardi Nofiardi; Fajrul Wadi; Hamdani Hamdani
Al-Mashlahah: Jurnal Hukum Islam dan Pranata Sosial Vol 10, No 01 (2022): Al-Mashlahah: Jurnal Hukum Islam dan Pranata Sosial Islam
Publisher : Sekolah Tinggi Agama Islam Al Hidayah Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30868/am.v10i01.2263

Covid-19 telah menghebohkan dunia, virus yang pertama muncul di Wuhan Cina tahun 2019 ini telah meluluhlantakkan tatanan kehidupan, baik itu di bidang ekonomi, bisnis, hukum, politik, keamanan, sosial kemasyarakatan, dan keagamaan ikut terkena imbasnya. Hal ini disebabkan karena virus ini mudah menular dan mematikan. Untuk mengatasi permasalahan ini pemerintah menggerakkan program vaksinasi Covid-19 secara serius antara lain dengan menggratiskan biaya vaksinasi ini. Namun demikian, masih banyak masyarakat yang tidak mau mengikuti program ini, dengan beragam alasan. Sehingga, pemerintah kemudian memberlakukan sanksi pidana bagi penolaknya. Pemberian sanksi ini rupanya melahirkan pro dan kontra pula di tengah-tengah masyarakat tak terkecuali kalangan ahli hukum, ulama, dan penggiat HAM. Tujuan dari penelitian ini adalah untuk mengetahui kelayakan pemberian sanksi pidana terhadap penolakan vaksinasi Covid-19 dan tingkat hukuman pidana yang diberikan menurut perspektif maqashid asy-syarih. Penelitian ini merupakan penelitian normatif analisis yang berbentuk library research. Metode yang digunakan adalah metode analisa isi (content analysis) dengan teknik deskriptif dan komparatif. Hasil penelitian mengungkap bahwa pemberian sanksi pindana terhadap penolakan vaksinasi Covid-19 sesuai dengan maqashid asy-syariah terutama dalam hal pemeliharaan jiwa. Sedangkan tingkat sanksi pidana yang diberikan tergolong kepada pidana ta’zir yang berat ringannya hukuman diteantukan oleh penguasa.

Nikah Siri dalam Tinjauan Hukum Teoritis dan Sosiologi Hukum Islam Indonesia Aidil Alfin; Busyro Busyro
Al-Manahij: Jurnal Kajian Hukum Islam Vol 11 No 1 (2017)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Some of them agree and the others disagree. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Even though the regulation about marriage registration has been written in The Indonesian Act No. 1 of 1974 on Marriage and in the Compilation of Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shariâ€™ah. It is common to say that Shafiâ€™ischool of law is the largest shariâ€™ahschool of law in Indonesia. In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. 1 of 1974 and the Compilation of Islamic Law in Indonesia.

Menyoal Hukum Nikah Misyar dalam Potensinya Mewujudkan Maqasid al-Asliyyah dan al-Tab'iyyah dalam Perkawinan Umat Islam Busyro Busyro
Al-Manahij: Jurnal Kajian Hukum Islam Vol 11 No 2 (2017)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

The main purpose of marriage is having progeny besides for having happy and restful life. It is common saying that every people that get married are having kids besides other purposes in their lives. Unlike the purpose of common marriage, the main purpose of nikah misya>ris not for having kids. Yet, nikah misya>r is the marriage that aims only to have life together legally and to get sexual pleasure. This kind of marriage is done like common marriage in Islamic law that still fulfils the requirements and the principles of marriage. Some of Ulamas see that nikah misya>r is allowed to do. They argue that the purpose of marriage is not only for having descendant, but also for enjoyment and happiness. Ignoring to have kids in marriage aim actually is not a digression of Islamic rules. Otherwise, some of Ulama strongly forbid this kind of marriage because it does not actualize the interest of marriage that is to have posterity. However, in maqa>á¹£id al-aá¹£liyyah (primary purpose of syariâ€™ah) and maqa>á¹£id al-tabâ€™iyyah (secondary purpose of syariâ€™ah) view, nikah misya>r should be banned because it clearly infringes the will of The Lawmaker, al-SyÃ¢riâ€™ (Allah).

Implementasi Islam Progresif pada Permendikbud Ristek No. 30 Tahun 2021 dalam Kajian Filsafat Hukum Islam Busyro Busyro; Hanif Aidhil Alwana; Arsal Arsal; Shafra Shafra; Gusril Basir
Al-Manahij: Jurnal Kajian Hukum Islam Vol 16 No 1 (2022)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

Regulation issued by the Ministry of Research, Technology and Higher Education Number 30 of 2021 about prevention and handling of sexual violence in campus has raised pros and cons among Indonesian Muslims because several articles allegedly provide sexual freedom on campus with an editorial “except with the victim consent”. The editorial seems to strongly prioritize one of the principles of Progressive Islam activists; on the other hand, there are philosophical values of the Islamic law that are not realized, especially in protecting dignity and heredity (hifz al-nasb). This study aims to reveal the implementation of progressive Islam in the regulation, and then the realization of progressive Islam will also be seen from the philosophical point of view of Islamic law. This research is qualitative by using data from library research. The results of the study indicate that the Ministerial Regulation has implemented one of the progressive Islamic concepts by prioritizing international human rights as the rationale, and the implementation of progressive Islam that relies on international human rights is not in line with the philosophy of Islamic law which highly upholds the protection of dignity and heredity (hifz al-nasb) from the side of maslahah al-hajiya. Therefore, the editorial must be changed, in order to achieve the benefit of the world and the hereafter for Indonesian Muslims.

PERANAN LEMBAGA KEAGAMAAN LOKAL DALAM MELAHIRKAN DAN MENGAWAL FATWA KEAGAMAAN (Studi Terhadap Peran Majelis Ulama Nagari Guguak Tabek Sarojo Kecamatan IV Koto Kabupaten Agam) Busyro - Busyro
Islam Realitas: Journal of Islamic and Social Studies Vol 1, No 1 (2015): June 2015
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Majelis Ulama Nagari (MUNA) Nagari Guguak Tabek Sarojo as local religious institution which is formed along with the shift from village administration to village government. The main responsibility which is administered by MUNA is to maintain the diversity of Muslim in order not to deviate from the rules of God. As a result, MUNA gives “fatwa” and watches “fatwa” which has been formed by officials religious institutions. From the research, it was found that MUNA Guguak Tabek Sarojo should have power in order to overcome all problems faced by most of religious community that was by doing ‘Mudzakarah” in order to give legal solution (fatwa); generally, MUNA Guguak Tabek Sarojo had followed the procedures in formed of religious rule (fatwa) which was started from question from the society or dorp, then discussed in mudzakarah and involved in discussion with religious leaders who were competence in their fields, and always kept up to the source of Islam, Al Quran, tradition, religious leader’s agreement, and Qiyas. The decision about religion will not be confused with custom and tradition admitted in a dorp. Majelis Ulama Nagari (MUNA) Nagari Guguak Tabek Sarojo sebagai lembaga agama setempat yang dibentuk bersama dengan pergeseran dari pemerintahan desa kepada pemerintah desa. Tanggung jawab utama yang dikelola oleh MUNA adalah untuk mempertahankan keragaman Muslim agar tidak menyimpang dari aturan Allah. Akibatnya, MUNA memberikan "fatwa" dan jam tangan "fatwa" yang telah dibentuk oleh pejabat lembaga-lembaga keagamaan. Dari hasil penelitian, ditemukan bahwa MUNA Guguak Tabek Sarojo harus memiliki kekuatan untuk mengatasi semua masalah yang dihadapi oleh sebagian besar komunitas agama yang dengan melakukan 'Mudzakarah "untuk memberikan solusi hukum (fatwa); umumnya, MUNA Guguak Tabek Sarojo mengikuti prosedur dalam membentuk pemerintahan agama (fatwa) yang dimulai dari pertanyaan dari masyarakat atau dorp, dibahas dalam mudzakarah dan terlibat dalam diskusi dengan para pemimpin agama yang kompetensi di bidangnya, dan selalu terus sampai ke sumber Islam, Al Quran, tradisi, kesepakatan pemimpin agama itu, dan Qiyas. Keputusan tentang agama tidak akan bingung dengan adat dan tradisi mengakui dalam sebuah dorp.

Co-Authors Aditiya Hari Ananda Adlan Sanur Tarihoran Adlan Sanur Tarihoran Ahmad Budiman Alfin, Aidil Arsal Ashlih Muhammad Dafizki Beni Firdaus Bustamar Bustamar Edi Rosman Edi Rosman Edi Rosman Edi Rosman Edi Rosman Eko Saputra Endri Yenti Erizal Erizal Fadhilatul Maulida Fajrul Wadi Fajrul Wadi Firdaus Firdaus Gafnel Gusril Basir Gusril Basir Hamdani Hamdani Hanif A'la Ilhami Hanif Aidhil Alwana Helfi Helfi, Helfi Helmi Yusnita Hendri Ikhwan Ikhwan Irvan Refliandi Ismail Khair, Rizky Muktamirul Maizul Imran Mohd Nasran Mohamad Mohd Nasran Mohamad Muhammad Taufiq Nofiardi Nofiardi Nofiardi, Nofiardi Pendi Hasibuan Rahmiati Rahmiati Rahmiati Rahmiati Rahmiati Riska Fauziah Hayati Riska Fauziah Hayati Rizky Muktamirul Khair Saiful Amin Selfia Marlina Shafra Shafra Sindi Sinora Syafriadi B Tarihoran Sanur Adlan Tarihoran, Adlan Sanur Utama Wardi Warman, Arifki Budia Wina Nofiani Zula Malindo

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