Al-Daulah : Jurnal Hukum dan Perundangan Islam
al-Daulah: Jurnal Hukum dan Perundangan Islam (p-ISSN: 2089-0109 dan e-ISSN: 2503-0922) diterbitkan oleh Prodi Siyasah Jinayah (Hukum Tata Negara dan Hukum Pidana Islam) Fakultas Syari'ah dan Hukum UIN Sunan Ampel Surabaya pada bulan April 2011. Jurnal ini terbit setiap bulan April dan Oktober, dengan memuat kajian-kajian tentang tema hukum dan Perundangan Islam. Jurnal ini terakreditasi pada 1 Desember 2015 sesuai Keputusan Direktur Jenderal Penguatan Riset dan Pengembangan Kementerian Riset, Teknologi, dan Pendidikan Tinggi Republik Indonesia Nomor: 2/E/KPT/2015.
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370 Documents
<![CDATA[Tanggung Gugat Pejabat Pembuat Akta Tanah Atas Keterlambatan Pendaftaran Akta Pemberian Hak Tanggungan Secara Online di Kantor Pertanahan ]]>
<![CDATA[Fatimah Zakiyyah]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 8 No. 2 (2018): Oktober ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2018.8.2.346-372
<![CDATA[Jurnal berjudul Analisis Tanggung Gugat Pejabat Pembuat Akta Tanah Atas Keterlambatan Pendaftaran Akta Pemberian Hak Tanggungan Secara Online Di Kantor Pertanahan, dengan permasalahan yaitu ratio decidendi hakim yang menolak permohonan kasasi pemohon dalam putusan Mahkamah Agung Nomor 1563 K/Pdt/2010 tersebut dan akibat hukum bagi kreditor atas keterlambatan pendaftaran APHT oleh PPAT secara online ke Kantor Pertanahan untuk terbitnya sertipikat hak tanggungan, diperoleh suatu kesimpulan bahwa: Ratio decidendi putusan Mahkamah Agung Nomor 1563 K/PDT/2010, yang menolak dalil-dalil penggugat (Wati Rachmawati dan Herizal Febriansyah) mengenai cacat hukum APHT karena PPAT mengirimkan berkas APHT lebih dari 7 (tujuh) hari setelah berkas ditandatangani bertentangan dengan ketentuan pasal 13 UUHT. Namun Mahkamah Agung dalam putusannya menolak dalil-dalil kasasi dari Wati Rachmawati dan Herizal Febriansyah dengan pertimbangan pemohon kasasi tidak dapat membuktikan dalil-dalilnya, yang berarti bahwa jika pemohon kasasi dapat membuktikan keterlambatan pengiriman berkas dalam APHT, maka gugatan dikabulkan, karena yang dibebani pembuktian bukan Wati Rachmawati dan Herizal Febriansyah, melainkan PPAT yang membuat APHT PPAT yang terlambat mengirimkan akta pemberian hak tanggungan dapat dikatakan melakukan perbuatan melanggar hukum yakni melanggar ketentuan pasal 62 PP Nomor 37 Tahun 1998, namun terhadap keterlambatan tersebut apabila Rachmawati dapat membuktikan dirinya menderita kerugian, namun jika tidak dapat membuktikan, maka PPAT tidak dapat dimintakan pertanggungan gugat berupa ganti kerugian atas dasar telah melakukan perbuatan melawan hukum sebagaimana Pasal 1365 KUH Perdata, karena unsur adanya kerugian dan hubungan kausal antara perbuatan dengan kerugian yang timbul tidak terpenuhi]]>
<![CDATA[Menyisipkan Politik Hukum Dalam Sosialisasi Norma Islam Ke Dalam Sistem Hukum Nasional ]]>
<![CDATA[Rozaq, Jeje Abdul]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 7 No. 2 (2017): Oktober 2017 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2017.7.2.302-321
<![CDATA[Abstract: Struggle to establish a sovereign state for Indonesian Muslims is final. It just fills the empty space with the various regulations needed to manage the country in a healthy way and to protect the entire people of Indonesia has not been incomplete. To solve the problems need a lot of time and energy. As a majority, Muslims have a responsibility to maintain the existence of the sovereign state of Indonesia as the application of the Islamic teachings. Synergizing between the execution of religious guidance and filling various regulations needed to manage the country are not easy, since it takes approach, strategy, and persistence in argument. That is why the legal politics is a necessity. There are at least three factors that support the Islamic law in Indonesia, namely some Islamic political parties, Islamic organizations, and formal and informal educational institutions. They can fight in the legislative space and promote themselves in the community so that Islamic norms can be inserted in various policies applied in their respective areas. Thus, Islamic norms will continue to grow in society and will not fade. Abstrak: Perjuangan mendirikan negara yang berdaulat sudah final dilakukan oleh umat Islam Indonesia. Namun, mengisi ruang kosong dengan berbagai peraturan yang dibutuhkan untuk mengelola negara secara sehat dan melindungi seluruh rakyat Indonesia belum selesai. Untuk menuntaskan hal tersebut, membutuhkan waktu dan menguras energi. Umat Islam sebagai penghuni mayoritas punya tanggung jawab untuk mempertahankan eksistensi negara Indonesia yang sudah berdaulat tersebut, dengan tidak melupakan tanggung jawabnya sebagai orang yang beriman agar menjalankan ajaran Islam. Mensinergikan antara pelaksanaan tuntunan agama dan mengisi kekosongan berbagai peraturan yang dibutuhkan dalam mengelola negara ternyata tidak mudah, butuh pendekatan, strategi seni dan kegigihan dalam berargumen. Itulah sebabnya politik hukum sebuah keniscayaan. Sudah ada tiga faktor penopang hukum Islam di Indonesia, yaitu partai politik berbasis ideologi keislaman, organisasi masyarakat keagamaan umat Islam dan berbagai lembaga pendidikan baik formal maupun informal. Mereka dapat berjuang di ruang legislasi dan mempromosikan diri di masyarakat agar norma-norma Islam dapat disisipkan dalam berbagai kebijakan yang diterapkan di wilayah masing-masing. Dengan demikian, norma-norma Islam akan terus tumbuh di masyarakat dan tidak akan luntur.]]>
<![CDATA[Progresifitas Regulasi Keuangan Syariah Di Indonesia ]]>
<![CDATA[Ulum, Fahrur]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 7 No. 2 (2017): Oktober 2017 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2017.7.2.419-443
<![CDATA[Abstract: This paper discusses about the progressive regulation of Islamic finance in Indonesia and its relation with the government's political will in shari’ah financial institutions. The progress of shari’ah financial regulation in Indonesia is good enough to solve various demands of operational optimization of shari’ah financial institutions in Indonesia. It shows that shari’ah financial regulation is massive and experiencing good progressive to answer operational problems of shari’ah financial institutions. The situation is also reinforced by the massive of the fatwa of the National Shari’ah Council (DSN). Various development programs of Islamic financial institutions conducted by the government through Bank Indonesia, BAPEPPAM, Financial Services Authority (OJK), and DSN show the existence of political will of the government to shari’ah financial institutions. To give a certain regulation in order to optimize the operational of shari’ah financial institutions, the government has massively issued various regulations. The progressiveness of shari’ah financial regulations prove that the political will of the government is seen in the effort of developing syari’ah financial institutions. Abstrak: Tulisan ini membahas tentang progresifitas regulasi keuangan syariah di Indonesia dan kaitannya dengan political will pemerintah pada lembaga keuangan syariah. Progres regulasi keuangan syariah di Indonesia cukup bagus untuk menyelesaikan berbagai tuntutan optimalisasi operasional lembaga keuangan syariah di Indonesia. Hal itu menunjukkan bahwa regulasi keuangan syariah cukup masif dan mengalami progresifitas yang baik untuk menjawab persoalan-persoalan operasional lembaga keuangan syariah. Keadaan tersebut diperkuat dengan progres fatwa Dewan Syariah nasional (DSN) yang cukup masif pula. Berbagai program pengembangan lembaga keuangan syariah yang dilakukan oleh pemerintah melalui Bank Indonesia, BAPEPPAM, Otoritas Jasa Keuangan (OJK), dan DSN menunjukkan adanya political will pemerintah terhadap lembaga keuangan syariah. Untuk menjawab kepastian regulasi demi optimalisasi operasional lembaga keuangan syariah, pemerintah secara masif mengeluarkan berbagai regulasi keuangan syariah. Progresifitas regulasi keuangan syariah menjadi bukti bahwa political will pemerintah tampak dalam upaya pengembangan lembaga keuangan syariah.]]>
<![CDATA[Prasyarat Poligami Dalam Kitab Fiqih Islam Dan Kompilasi Hukum Islam Perspektif Maslahah Mursalah ]]>
<![CDATA[Hafidzi, Anwar]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 7 No. 2 (2017): Oktober 2017 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2017.7.2.366-392
<![CDATA[Abstract: This paper discusses about the problematic of the polygamy rules between text and context of the suitability of polygamy requirements stipulated in the Compilation of Islamic Law and some positive Indonesian law with the requirements and permissibility of polygamy in the book of Islamic Jurisprudence of Wahbah Zuhaili. According to Wahbah Zuhaili, the polygamy requirements are only two namely justice for their wives or children and a husband must be able to provide for the maintenance. Meanwhile, according to the Compilation of Islamic Law, several clauses explain the requirements that must be fulfilled by the husband when he wants to do polygamy. They are to maintain the welfare of the soul, wealth (livelihood), and environment. Zuhaili’s mashlahah approach is more directed to the practice of polygamy that must really achieve the goodness of the Islamic law clearly and confidently, not just lust. While the mashlahah approach in the Compilation of Islamic Law leads more to the adjustment of the ability of the soul, the provision of decent living, there is no tendency among the bride’s family, and not creating mudharat in the household and social life. The issue of the requirements as mentioned in the Islamic jurisprudence and the Compilation of Islamic Law has similarity as to avoid as much harm as possible. Abstrak: Tulisan ini membahas problematika aturan poligami antara teks dan konteks yaitu kesesuaian persyaratan poligami yang diatur dalam Kompilasi Hukum Islam serta beberapa hukum positif Indonesia dengan persyaratan dan dibolehkannya poligami dalam kitab Fiqih Islam karangan Wahbah Zuhaili. Menurut Wahbah Zuhaili, persyaratan poligami hanya ada dua yaitu keadilan bagi para istri atau anak-anak mereka, dan seorang suami harus mampu memberi nafkah untuk memelihara kemaslahatannya. Sedangkan menurut Kompilasi Hukum Islam ada beberapa pasal yang menjelaskan persyaratan yang harus dilakukan oleh suami ketika ingin berpoligami, yaitu demi menjaga kemaslahatan jiwa, harta (nafkah), dan lingkungan. Pendekatan mashlahah Zuhaili lebih mengarah pada praktik poligami yang harus benar-benar mencapai kebaikan dari syariat Islam secara jelas dan yakin, bukan sekedar nafsu belaka. Sementara pendekatan mashlahah dalam KHI lebih mengarah pada penyesuaian kemampuan jiwa, pemberian nafkah yang layak, tidak ada tendensi antar keluarga mempelai, dan tidak menjadikan mudharat dalam rumah tangga dan lingkungan sosial masyarakat sekitarnya. Prasyarat poligami dari perspektif mashlahah antara kitab Fiqih Islam dan KHI memiliki kesamaan dalam masalah pemenuhan syarat berpoligami dan menghindari kemudharatan semaksimal mungkin.]]>
<![CDATA[Penggunaan Kaidah Fikih Dalam Fatwa Majelis Ulama Indonesia Tentang Keuangan Syariah ]]>
<![CDATA[Imron Rosyadi]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 8 No. 2 (2018): Oktober ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2018.8.2.425-453
<![CDATA[This study aims to describe and analyze the use of legal maxims of Islamic law in the fatwas of the Indonesian Ulema Council (MUI) on Islamic finance with content analysis. MUI’s fatwas on Islamic finance are amounted to 116 fatwas, using 322 items of rules. The highest number of items according to the cluster of rules which are found on the asasîyah rules are 252 items, then kullîyah rules which well agreed have 47 items, in madhhab’s kullîyah there are 17 items, and the last on special rules have 6 items. The highest number of items by category of rules are on the principle of the third asasîyah rules, 111 items, then the principle of second asasîyah rules have 63 items. From the perspective of content analysis, the use of fikih in the MUI’s fatwas on Islamic finance considers the freedom of mu`amalah to achieve a rapid progress as far as it does not endanger the businessmen and other parties. The signposts are that business should depart from good will, adapt to the traditions of its type of business, and creatively seek solutions to business problems. All matters relating to mu`amalah involve the role of policy maker to use the principle of benefit in its policy]]>
<![CDATA[Peraturan Daerah Bermuatan Syariat Islam Ditinjau Dari Prinsip Demokrasi Konstitusional ]]>
<![CDATA[Fuqoha, Fuqoha]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 8 No. 1 (2018): April 2018 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2018.8.1.1-24
<![CDATA[Abstract: In managing a local government or municipality, regulation is a must. Forms of regulatory framework in this context is bylaw. In today’s democratic Indonesia, local government has authority to form and implement bylaw according to local needs and values. Including bylaw on sharia. Among the purpose of bylaw is maintaining order. From the perspective of constitutional democracy, sharia bylaws is the right of each local government and community as long as not contradictory to the Constitution. Liberty to enact certain bylaw shows a working democracy. Therefore, sharia bylaw is an indication of ideal democracy, not threat to democracy. Key Words: bylaws, sharia, constitutional democracy]]>
<![CDATA[Persepsi Akademisi Muslim Di Kota Metro Terhadap Ajaran Mendirikan Negara Islam ]]>
<![CDATA[Santoso, Dri]]>;
<![CDATA[Nasrudin, Muhamad]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 8 No. 1 (2018): April 2018 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2018.8.1.25-49
<![CDATA[Abstract: this article studies the perception of muslim academia in the City of Metro on the idea of establishing Islamic state in Indonesia. This study involves academia fro four universities in Metro two of which are affiliated to Islamic organization of Nahdlatul Ulama and Muhammadiyah, whereas the rest two are not affiliated to any Islamic organization. Academia in this study hold important positions in campus as well as in community, interviews are conducted for the study. The study shows that the majority of academia believe that establishing Islamic state in Indonesia is not a religious obligation because islam does not clearly oblige it they believe that the current establishment of Indonesian nation-state as final and ideal for Indonesian context. However, they are sharply divided concerning implementing sharia. While some refuse it on the ground of religious plurality in Indonesia, others firmly support sharia as part of local aspiration. Key words: muslim academia, Islamic state, Indonesia]]>
<![CDATA[Konsepsi Ketatanegaraan Kahar Muzakkar ]]>
<![CDATA[Bakar, Abu]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 8 No. 1 (2018): April 2018 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2018.8.1.50-77
<![CDATA[Abstract: this article explains the political thought of Kahar Muzakkar. Kahar Muzakkar proclaimed his Islamic state with the name of Republik Persatuan Islam Indonesia (RPII) on 14 of May 1962 which is a realization of his Islamic political thought. Kahar Muzakkar wanted a federal state and positioned sharia as the state foundation. In addition to sharia, Kahar Muzakkar viewed that social justice and democracy were potential concepts that workable for his Islamic federal state. Concerning executive system, he opted for presidential system in which his Islamic federal state was to be led by a president directly elected by people with members of cabinet. Legislative body was also to be formed which would consist of Nation Assembly and the senate. Similar arrangement would be applied for states. Kahar Muzakkar believed that this model would save human civilization. He called this as Demokrasi Sejati in which the ultimate authority is God. God’s law is applicable for all aspects of life as has been revealed in the Quran and Hadith Key words: kahar Muzakkar, Islamic Political Thought, Demokrasi Sejati]]>
<![CDATA[Kedudukan Hukum Al-Sunnah dalam Al-Qur’an ]]>
<![CDATA[Al Hadi, Abu Azam]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 8 No. 1 (2018): April 2018 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2018.8.1.78-102
<![CDATA[Abstract: the legal position of al-sunnah (prophet tradition) is as the source of Islamic law. However, each has distinction in term of transmission. While all verses of the Quran were transmitted successively (tawatur), not many prophet traditions are successive. Instead, they are reported in solitary manner. Thus, further meticulous examination of its authenticity is a must. The examination involves the number of transmitters as well as their personality. Therefore, the legal position of al-sunnah vis-à -vis the Quran comes in three functions: Firstly, the position of al-Sunnah as source of Islamic law secondary to the Quran and functions to elaborate the general meaning of the Quran. Secondly, al-Sunnah interprets verses of the Quran’ Thirdly, al-Sunnah perform as further interpretation for the Quran in term of bayân al-mujmal, bayân taqyîd al-muthlaq, bayân al-takhshish al-‘âm, dan bayân tawdhîh al-musykil. Key words: al-sunnah, the Quran, source of Islamic law]]>
<![CDATA[Interpretasi Ayat Iddah Bagi Wanita Menopause, Amenorea, Dan Hamil Dengan Pendekatan Medis ]]>
<![CDATA[Musyafa’ah, Nur Lailatul]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 8 No. 1 (2018): April 2018 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2018.8.1.103-130
<![CDATA[Abstract: This article discusses the verse of the Quran concerning iddah (waiting period after divorce or death of husband). The concerned verse is QS. 65:4. It stipulates iddah for menopause women, amenorrhea women, and pregnant women. Muslim jurists agree that waiting period for menopause and amenorrhea women is three lunar months, whereas pregnant women must wait until labor. Medical examination shows several advantages for waiting period. Firstly, the word “in irtabtum†(when you have doubt) in the verse for menopause women, that women before menopause tend to get their menstrual period irregularly which in medical perspective a menopause women are those who have not get their menstrual period in a full year. Secondly, the attribute to women who not yet get menstruation and not yet pregnant, because there are two types of amenorrhea; primary and secondary. Primary amenorrhea for those who never get menstruation whereas secondary amenorrhea is caused by pregnancy or other causes. Thirdly, the attribute in the verse of iddah for pregnant women with “an yadha’na hamlahunna†not with “an yalidna†means that pregnancy take place when ovum was fertilized by sperm. Thus, when there is no pregnancy, either because of miscarriage or labor, the iddah concludes. Key words: iddah, Quranic interpretation, medical knowledge]]>
