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DEMOKRASI DALAM TEORI POLITIK ISLAM Zulhamdi
Syarah: Jurnal Hukum Islam & Ekonomi Vol. 8 No. 2 (2019): SYARAH : Jurnal Hukum Islam
Publisher : Fakultas Syariah Institut Agama Islam Negeri Lhokseumawe

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Negara demokrasi adalah negara yang menganut paham kedaulatan rakyat,Kekuasaan yang sesungguhnya adalah milik rakyat, oleh rakyat dan untukrakyat. Sedangkan politik Islam merupakan sistem pemerintahan yang samasekali berbeda dengan sistem-sistem pemerintahan yang ada di dunia, baikdari segi asas berdirinya, pemikiran, standar dan aspek hukum yangdipergunakan untuk melayani kepentingan masyarakat maupun dari aspekundang-undang dasarnya, ataupun dari aspek bentuk yangmenggambarkan wujud negara Islam, bentuk pemerintahan Islam adalahpemerintahan khilafah, Penulis mencoba membahas tentang perbedaan danpersamaan antara demokrasi dengan teori politik Islam sehingga bisamemberikan informasi kepada pembaca terkait dengan demokrasi dalampolitik Islam, Penelitian ini menggunakan pendekatan penelitian kualitatifdeskriptif, karena penelitian ini menggunakan metode kualitatif, penelaahandokumen. Deskriptif dalam arti peneliti berusaha mendeskripsikan secarasistematis dan akurat terhadap suatu data-data dan dokumen yang ada,Demokrasi bisa sejalan dengan ajaran Islam, sebab prinsip-prinsip nilai yangdibawa demokrasi, yakni nilai egalitarianisme (almusâwah), kebebasan (alhurriyah)dan pluralisme (ta`addudiyah), tidak bertentangan dengan prinsipprinsipIslam, bahkan jauh sebelumnya Islam telah berbicara danmemperjuangkan nilai-nilai tersebut. Akan tetapi, hal itu bukan berartidemokrasi sepenuhnya sesuai dengan semangat dan nafas Islam. Sebab, disisi lain, Islam juga mengandung prinsip-prinsip lain yang tidak dibawaoleh demokrasi. Prinsip-prinsip yang dimaksud adalah, (1) prinsip syûrâ(musyawarah), (2) imâmah (kepemimpinan), (3) perbedaan gender, dan (4)soal dzimmi. Jadi, prinsip-prinsip Demokrasi pada dasarnya memang dapatditerima dan tidak bertentangan dengan Islam, tetapi hal itu bukan berartiIslam identik dengan demokrasi.

KONSEP PERTANGGUNGJAWABAN PIDANA DALAM FIQH JINAYAH Zulhamdi
Syarah: Jurnal Hukum Islam & Ekonomi Vol. 9 No. 1 (2020): SYARAH : Jurnal Hukum Islam
Publisher : Fakultas Syariah Institut Agama Islam Negeri Lhokseumawe

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Semua perbuatan yang dilakukan oleh manusia memiliki konsekwensi hukum bagi pelakunya, dan akan dimintai pertanggung jawabannya, tertutama dalam perbuatan tindak pidana yang bisa dijatuhi hukuman terhadap pelakunya, sedangkan hukuman tersebut dapat dijatuhkan kepada sipelaku manakala terpenuhi syarat-syarat yang mengharuskan si pelaku dapat mempertanggung jawabkan perbuatannya. Pertanggung jawaban pidana dalam Syari’at Islam adalah pembebanan seseorang dengan hasil (akibat) perbuatan (atau tidak ada perbuatan) yang dikerjakannya dengan kemauan sendiri, di mana ia mengetahui maksud-maksud dan akibat-akibat dari perbutannya itu, Pertanggungjawaban pidana dalam syari’at Islam bisa terjadi, apabila terpenuhi tiga asas perbuatan, yaitu; 1). Adanya perbuatan yang dilarang/melawan hukum. 2). Perbuatan itu dikerjakan dengan kemauan sendiri, dan 3). Pelaku mengetahui akibat perbuatannya itu. Yang merupakan tujuan akhir dari penulisan jurnal ini adalah untuk menetahui konsep pertanggung jawaban pidana baik dalam hukum pidana Islam maupun dalam KUHP Adapun faktor yang mempengaruhi pertanggungjawaban pidana, meliputi; Pengaruh tidak tahu, lupa dan keliru, Pengaruh Rela Menjadi Objek Jarimah atas Pertanggungjawaban Pidana. Seperti rela dibunuh atau Rela dianiaya, dan Perbuatan yang berkaitan dengan jarimah dan hubungannya dengan pertanggungjawaban pidana; meliputi Perbuatan langsung, Perbuatan sebab atau Perbuatan syarat. Perbuatan yang dapat menghapuskan pertanggungjawaban pidana adalah: menjalankan ketentuan syari’at, karena perintah jabatan, keadaan paksa, pembelaan diri, syubhat, ma’af, meninggalnya si pelaku, taubat, kadulawarsa, pendidikan dan pengajaran, pengobatan, hapusnya jaminan keselamatan

Al Masyaqqah Tajlibut Taysir (Kesulitan Mendatangkan Kemudahan) Zulhamdi Zulhamdi
Syarah: Jurnal Hukum Islam & Ekonomi Vol. 10 No. 2 (2021): SYARAH : Jurnal Hukum Islam
Publisher : Fakultas Syariah Institut Agama Islam Negeri Lhokseumawe

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47766/syarah.v10i2.216

Kesulitan dan Kesukaran yang menjadi permasalahan yang terjadi pada mukallaf menuntut adanya penetapan hukum untuk mencapai kemashlahatan dan kepastian hukum guna menjawab permasalah yang terjadi. Supaya dalam penghambaan diri kepada Allah SWT itu tidak terjadi kekeliruan, maka Allah SWT membuat peraturan khusus yang disebut sebagai syariah untuk kepentingan manusia itu sendiri. Tentunya syariah itu disesuaikan dengan tingkat kemampuan dan potensi yang dimiliki seorang hamba, karena pada dasarnya syariah itu bukan untuk kepentingan Tuhan melainkan untuk kepentingan manusia sendiri. Penulisan ini menelaah tentang dalil – dalil baik itu dalil naqli maupun dalil aqli, yang berkaitan tentang konsep-konsep/teori-teori yang berkaitan dengan al masyaqqah tajlibut taysir yang biasa dikenal dengan kajian kepustakaan. Sehingga menghasilkan temuan daam tulisan ini adalah bahwa hukum-hukum yang dalam penerapannya apabila ada sebab-sebab kesulitan dan kesukaran bagi mukallaf (subjek hukum), maka syariah meringankannya sehingga mukallaf mampu melaksanakannya tanpa kesulitan dan kesukaran. Banyak nass yang berasal dari Alquran maupun Sunah yang menjelaskan Al Masyaqqah Tajlibut Taysir cukup membuktikan bahwasannya pengaplikasian kaedah ini sangat berperan penting dalam mengatur logika berfikir untuk menemukan hukum suatu masalah, Oleh sebab itu, kaedah ini disepakati oleh seluruh ulama mazhab yang pengaplikasiannya sebagai analogi dalam menyimpulkan dan menemukan hukum ketika berijtihad

Classification of Awrah: Madhhab Scholars Perspective and Its Comparison With Muhammad Syahrur Zulhamdi Adnan
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 24, No 1 (2022)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v24i1.10303

Discussion of the categorization of awrah is an important thing to discuss, because it makes it easier for women/men to interact socially with mahrams or not. The purpose of the study was to examine the concept of categorization of genitalia according to school of law scholars, with a literature review using qualitative research methods with a normative approach. The findings in this study are differences in the categorization of genitalia according to Imam Malik and Muhammad Syahrur, the female genital mukhalazah according to Malikiyah includes the genitalia of mughallazah, while according to Muhammad Shahror the breast does not include genitalia of mughallazah, then the female genital mukhafafah according to Malik is the head, neck, ends of the hands and feet, while Muhammad Shahrur part of the female mukhaffafah genitalia is the hands, feet and chest. Regarding the permissibility of seeing a woman's awrah is for her husband only, other Muslim women are allowed to see it other than the navel to the knee, as is the case with the Malikiyah and Hanabilah perceptions which fence off a woman's genitals with other women from the knee to the navel, both blood mahrams and not. According to Syafi'iah, it is permitted. For a woman see all of a woman's nakedness except between the navel to her knees, it is a woman who has blood, while a woman who is not bloodless means that her entire body cannot be shown except for parts such as the hair and neck.Pembahasan kategorisasi aurat merupakan hal yang penting untuk dibahas, karena memudahkan kepada wanita/pria dalam berinteraksi sosial dengan mahram maupun bukan. Tujuan penelitian dilakukan untuk mengkaji konsep tentang kategorisasi aurat menurut ulama mazhab, dengan kajian kepustakaan menggunakan metode penelitian kualitatif dengan pendekatan normatif. Temuan dalam penelitian ini yaitu perbedaan kategorisasi aurat menurut Imam Malik dengan Muhammad Syahrur, bagian aurat mughallazah (berat) perempuan menurut Malikiyah dada termasuk aurat mughallazah sedangkan menurut muhammad Syahrur dada tidak termasuk aurat mughallazah, kemudian aurat mukhafafah (ringan) perempuan menurut malik adalah kepala, leher, ujung tangan dan kaki, sedangkan Muhammad Syahrur bagian aurat mukhaffafah perempuan adalah kedua tangan, kaki dan bagian dada. Mengenai kebolehan melihat aurat mughallazah dari perempuan adalah hanya suaminya saja, perempuan muslim lainnya dibolehkan melihatnya selain dari pusar hingga lutut, seperti halnya persepsi Malikiyah dan Hanabilah yang memagari aurat wanita dengan wanita lain pada bahagian lutut hingga pusar saja, baik yang sedarah maupun bukah, Sedangkan menurut Syafi’iah yang boleh melihat seluruh aurat wanita selain antara pusar sampai lutut adalah wanita yang sedarah, sedangkan aurat wanita yang bukan sedarah ialah seluruh anggota badannya tidak boleh diperlihatkan kecuali bagian seperti rambut dan leher.

INTERNAL CONTROL ON MILITARY ASSETS ACCORDING TO MILK AL-DAULAH IN ISLAMIC ECONOMIC LAW: A STUDY IN KUTA ALAM DORMITORY BANDA ACEH, INDONESIA Wilda Nadhiratul Safira; Zulhamdi
JURISTA: Jurnal Hukum dan Keadilan Vol. 8 No. 1 (2024): JURISTA: Jurnal Hukum dan Keadilan
Publisher : Centre for Adat and Legal Studies of Aceh Province (CeFALSAP)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jurista.v8i1.154

This article aims to examine the internal control system of national military assets in Indonesia at the Kuta Alam Banda Aceh barracks, reviewed according to the concept of milk al-daulah. The approach taken by the author is a juridical-empirical study. The research findings indicate that to address issues in the internal control system of assets in the Indonesian National Army (TNI) at the Kuta Alam Banda Aceh barracks, a holistic approach is required to effectively tackle existing challenges. It is crucial to update and refine the inventory process to ensure that asset data is more accurate and current. Implementing an integrated, technology-based asset management system will facilitate tracking and monitoring. Furthermore, asset maintenance should be scheduled regularly and its implementation should be ensured to prevent damage that could increase repair costs. Enhancements in surveillance technology, such as modern CCTV and access control systems, are essential to reduce the risk of theft and damage. Compliance with policies should be strengthened through intensive training and consistent enforcement to ensure procedures are properly followed. Risk management also needs improvement with more effective and proactive mitigation strategies. Additionally, the use of advanced technology can support efficiency in asset management and reporting. Transparency should be increased by providing clear and accessible reporting mechanisms, while budget management should be improved to ensure efficient allocation. Regular personnel training is important to keep their skills relevant, and routine audits and evaluations should be conducted to maintain the effectiveness of the internal control system.

Perbedaan Perbankan Syariah dengan Konvensional Wahyuna, Sari; Zulhamdi, Zulhamdi
Al-Hiwalah: Journal of Sharia Economic Law Vol. 1 No. 2 (2022): AL-Hiwalah: Journal Syariah Economic Law
Publisher : Department of Islamic Economic Law, Faculty of Sharia, Sultanah Nahrasiyah State Islamic University, Lhokseumawe

This article aims to test the financial performance between Islamic Banks and Conventional Banks, and examine the influence of financial performance on investment decisions, both in Islamic Banks and Conventional Banks. Basically it has a function as a place to collect funds from the public in the form of savings and distribute them again to the community in the form of credit or other forms in order to improve the standard of living of the people as explained in Law Number 10 of 1998 concerning Banking, so that today's society many use banking services in Indonesia, but many Indonesian people are now starting to hesitate to use banking services, especially conventional banking because it adheres to the interest system which according to Islam is forbidden. As an alternative for people who are afraid of bank interest, Islamic banking is born which applies a profit-sharing system in calculating the profits of its funds and based on Islamic law is recognized as halal. Differences Islamic Banks and Conventional Banks:. Sharia banking law is based on Islamic sharia based on the Qur'an and Hadith and Fatwa Ulama (MUI) while conventional banks are legal based on positive law applicable in Indonesia (Civil and Criminal). violates Islamic law (only for halal businesses) while lending to conventional banks can be done in various businesses that are considered safe and profitable. As long as it doesn't violate applicable laws and regulations

Perbedaan Perbankan Syariah dengan Konvensional Wahyuna, Sari; Zulhamdi, Zulhamdi
Al-Hiwalah: Journal of Sharia Economic Law Vol. 1 No. 2 (2022): AL-Hiwalah: Journal Syariah Economic Law
Publisher : Department of Islamic Economic Law, Faculty of Sharia, Sultanah Nahrasiyah State Islamic University, Lhokseumawe

This article aims to test the financial performance between Islamic Banks and Conventional Banks, and examine the influence of financial performance on investment decisions, both in Islamic Banks and Conventional Banks. Basically it has a function as a place to collect funds from the public in the form of savings and distribute them again to the community in the form of credit or other forms in order to improve the standard of living of the people as explained in Law Number 10 of 1998 concerning Banking, so that today's society many use banking services in Indonesia, but many Indonesian people are now starting to hesitate to use banking services, especially conventional banking because it adheres to the interest system which according to Islam is forbidden. As an alternative for people who are afraid of bank interest, Islamic banking is born which applies a profit-sharing system in calculating the profits of its funds and based on Islamic law is recognized as halal. Differences Islamic Banks and Conventional Banks:. Sharia banking law is based on Islamic sharia based on the Qur'an and Hadith and Fatwa Ulama (MUI) while conventional banks are legal based on positive law applicable in Indonesia (Civil and Criminal). violates Islamic law (only for halal businesses) while lending to conventional banks can be done in various businesses that are considered safe and profitable. As long as it doesn't violate applicable laws and regulations

Kebijakan Belanja Negara dalam Tinjauan Fikih Ibrahim, Yusriadi; Zulhamdi, Zulhamdi
Al-Hiwalah: Journal of Sharia Economic Law Vol. 2 No. 2 (2023): Al-Hiwalah : Journal Syariah Economic Law
Publisher : Department of Islamic Economic Law, Faculty of Sharia, Sultanah Nahrasiyah State Islamic University, Lhokseumawe

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47766/alhiwalah.v2i2.1551

Islam is a perfect teaching that includes learning norms for human life in the world and the hereafter, including economic learning which includes the State's shopping policy as one of the fiscal tools of the State, all of which have a purpose for the welfare of individuals and society. In this paper, the author will try to collect data from several literatures to examine briefly how Islam and economics as well as the State expenditure policy based on Islam, in terms of understanding, history, its application in modern times, as well as its combination with existing conventional system or which has been applied in advance by States which sometimes cause obstacles and problems in its implementation. Islam is a perfect teaching that includes learning norms for human life in the world and the hereafter, including economic learning which includes the State's shopping policy as one of the fiscal tools of the State, all of which have a purpose for the welfare of individuals and society. In this paper, the author will try to collect data from several literatures to examine briefly how Islam and economics as well as the State expenditure policy based on Islam, in terms of understanding, history, its application in modern times, as well as its combination with existing conventional system or which has been applied in advance by States which sometimes cause obstacles and problems in its implementation.

The Concept of Profit In Syirkah Al-‘Inān Islamic Economic Perspective: Study at People's Banks Ipoh, Perak Malaysia Junaidy, Athailah; Ikbal, Muhammad; Zulhamdi, Zulhamdi
Al-Hiwalah: Journal of Sharia Economic Law Vol. 2 No. 2 (2023): Al-Hiwalah : Journal Syariah Economic Law
Publisher : Department of Islamic Economic Law, Faculty of Sharia, Sultanah Nahrasiyah State Islamic University, Lhokseumawe

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47766/alhiwalah.v2i2.1948

This research is about studying the concept of "advantages of syirkah al-inan from the perspective of the Islamic Economic System". To achieve the above objectives, the author applied the following methodology in his research: Collecting data/information from a number of libraries and institutions; Field studies by studying Bank Rakyat data to add the information needed. The interview method is used to conduct interviews with respondents who are directly involved with the research topic, for example Managers and Sharia Administrators at the bank; and Relying on the Al-Quran, Hadith, opinions of Ulama whose opinions have been embedded in famous books and studies carried out by contemporary Islamic thinkers. Based on this research, the author is able to understand the concept of profit in syirkah al-Inan from an Islamic economic perspective. The author found that musyarakah or syirkah is a form of cooperation between two or more people to carry out a business or activity motivated by profit. Musyarakah is an instrument offered by Bank Rakyat. Therefore, this research will describe the problem of syirkah al-inan from the perspective of Islamic law and its application, especially at Bank Rakyat and conclude whether the concept used is in accordance with Islamic sharia or not. If we observe the opinions of the schools of thought we find that there are two main concepts in profit sharing. Based on the Syafie school of thought, profit sharing is based on the ratio of capital injected by partners. The second profit sharing concept is based on what has been previously agreed without reference to the ratio of capital injected. The second concept is based on the Imam Hanafi school of thought. Based on observations made, it was found that Bank Rakyat has implemented the Islamic Sharia Banking concept, especially in the problem of profit distribution in its musyarakah products. Therefore, the issue of profit sharing is very important not only as an index to determine the success or failure of a partnership, but also as a benchmark that the targeted profits for the company have been achieved. Therefore, the model used in sharing profits based on sharia requires a clear response and never fails. The author hopes that this research can become a useful guide for society

Sharia Economic Dispute Resolution Model According to Qanun No. 11 of 2018 concerning Sharia Financial Institutions Rizal, Syamsul; Dara, Cut; Khadafi, Muammar; Kafrawi, Kafrawi; Husnaini, Husnaini; zulhamdi, zulhamdi
Al-Hiwalah: Journal of Sharia Economic Law Vol. 3 No. 1 (2024): Al-Hiwalah : Journal Syariah Economic Law
Publisher : Department of Islamic Economic Law, Faculty of Sharia, Sultanah Nahrasiyah State Islamic University, Lhokseumawe

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47766/alhiwalah.v3i1.2893

When many business entity activities start to appear that use the sharia label, the resolution must be carried out by institutions that truly understand sharia economics. So, creating economic products that have the term sharia attached to them is not easy and requires various kinds of adjustments, such as; applicable laws and regulations, contemporary economic developments in global society which tend to be value-free, varied transaction models, and so on. All of this must be able to be adjusted to sharia principles. The problem formulation in this research is: What is the Sharia Economic Dispute Resolution Model seen from Qanun No. 11 of 2018 concerning Sharia Financial Institutions? The type of research used is library research, namely by studying and examining sources. written text that is relevant to the discussion material. The results of this research are a model for Sharia Economic Dispute Resolution after the implementation of Qanun No. 11 of 2018 concerning Sharia Financial Institutions, a model for resolving disputes through non-litigation (outside of court), namely a model for resolving disputes that is carried out using methods that exist outside of court. usually called an alternative dispute resolution institution.

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