Maslahah : Jurnal Hukum Islam dan Perbankan Syariah
FOKUS Maslahah : Jurnal Hukum Islam dan Perbankan Syariah menekankan kajian hukum Islam dan Perbankan Syariah di negara-negara Islam pada umumnya dan khususnya di Indonesia dengan menekankan teori-teori hukum Islam dan praktiknya di dunia Islam yang berkembang melalui publikasi artikel dan resensi buku. CAKUPAN (SCOPE) Jurnal ini mengkhususkan diri dalam mempelajari teori dan praktik hukum Islam dan Ekonomi Islam di negara-negara Islam dan dimaksudkan untuk mengungkapkan penelitian asli dan isu-isu terkini. Jurnal ini menyambut hangat kontribusi para sarjana dari bidang terkait yang mempertimbangkan topik umum berikut; Hukum Keluarga Islam Hukum Ekonomi Syariah Hukum Bisnis Syariah Hukum Pidana Islam Hukum Tata Negara Islam Hukum Zakat dan Wakaf Hukum Antropologi Hukum Sosiologi Pemikiran Hukum Islam Kontemporer
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<![CDATA[IJTIHAD: MAKNA DAN RELASINYA DENGAN SYARI’AH, FIQIH, DAN USHUL FIQIH ]]>
<![CDATA[Supriyanto, Agus]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1198
<![CDATA[This article explains about ijtihad and its relation to shari?ah (Islamic law), fiqh (Islamic jurisprudence) and ushul fiqh (methodology of Islamic jurisprudence). Ijtihad ??????) ,) derives from jahada (struggle). Ijtihad is a technical term of Islamic law that describes the process of making a legal decision by independent interpretation of the legal sources (shari?ah), the Qur'an and the Sunnah. In ushul fiqh, these qualifications of mujtahid can be summed up as (i) an understanding of the objectives of the sharia and (ii) a knowledge of its sources and methods of deduction. The "gates of ijtihad" were "closed" in the 10th century in Sunni fiqh, meaning that ijtihad is not practiced in Sunni Islam anymore. In modern application, conservative Muslims say that most Muslims do not have the training in legal sources to conduct ijtihad. They argue that this role was traditionally given to those who have studied for a number of years under a scholar. However, liberal movements within Islam generally argue that any Muslim can perform ijtihad, given that Islam has no generally accepted clerical hierarchy or bureaucratic organization. A number of revivalist]]>
<![CDATA[HUKUM JIHAD DAN TERORISME: PERSPEKTIF AL-QUR’AN ]]>
<![CDATA[Efendi Nur, H. Ma'mun]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1199
<![CDATA[According to the Holy Qur?an, The word 'jihad' itself is usually translated as 'struggle' or 'effort' and most broadly defined as "striving in the way of God". This can either be understood as a 'fight' against one's own spiritual shortcomings (what some have called the 'greater jihad'), or as a physical struggle for the sake of the Islamic community (the 'lesser jihad'). This article explores about jihad and terorism in the Qur?anic prspective. From this article we know that jihad is not same with terrorism. Jihad is not only war and terrorism is manifestation of violent. The essence of Islamic values, according to Qur?an that terrorism is not permitte and there is no base on the Qur?an. Jihad is one of the main duty of Muslim but terrorism is forbidden of Islamic values.]]>
<![CDATA[HUKUM BOM BUNUH DIRI MENURUT ISLAM RADIKAL DAN ISLAM MODERAT ]]>
<![CDATA[Hambali, Yoyo]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1200
<![CDATA[Imam Samudra published a jailhouse autobiography, Aku Melawan Teroris. In his autobiography, Imam Samudra explains his justification for the Bali attracts, which killed 202 people, most of them foreign tourists. Imam Samudra argues fellow Muslim radicals to take the holy war (jihad fi sabilillah). According to him, the main duty of Muslims is jihad in the name of Allah, to raise arms against the infidels, especially now the United States and its allies. Some of moderate Moslems scholars criticize the Samara?s concept of jihad and his justification Bali?s bombing. Muhammad Haniff Hassan, a researcher at Nan yang Technology University, Singapore, writes his book Unlicensed to Kill: Countering Imam Samudra?s Justification for the Bali Bombing (Singapore, 2005). The primary objective of this book is to provide a map of Imam Samudra's thinking behind Bali bombing I as written in his book Aku Melawan Teroris to those who are not able to read the book in its original Indonesian language with an assumption that counter ideological effort cannot be executed effectively without understanding the ideas held by terrorism perpetrators. The other moderate Moslem scholar?s Gamal al-Banna and Yusuf Qaradawi also explain about the concept of jihad. According to Gamal al-Banna in his book, Jihad, jihad in the means of war is not relevant in this modern time. Yusuf Qardhawi his monumental book, Fiqh Jihad has condemned attacks on all civilians except within Israel. He denies that Palestinian suicide bombing attacks constitute terrorism. Qaradawi has suggested the legitimate use of suicide bombings against enemy combatants in modern times if the defending combatants had no other means of self-defense.]]>
<![CDATA[KONSTELASI HUKUM ADAT DAN HUKUM ISLAM DI MASA PENJAJAHAN ]]>
<![CDATA[Aiz, Muhammad]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1201
<![CDATA[The modern codification of civil law developed out of the customs, or coutumes of the middle ages, expressions of law that developed in particular communities and slowly collected and later written down by local jurists. Such customs acquired the force of law when they became the undisputed rule by which certain entitlements (rights) or obligations were regulated between members of a community. The Custom of Jawa --the customary law that developed within the city of Jawa-- is an example of custom law. Sharia is derived from the sacred text of Islam (the Qur'an), and Traditions (Hadith) gathered from the life of the Islamic Prophet Muhammad. There are different interpretations in some areas of Sharia, depending on the school of thought (Madh'hab), and the particular scholars (Ulama) involved. Traditionally, Islamic jurisprudence (Fiqh) interprets and refines Sharia by extending it's principles to address new questions. Islamic judges (Qadi) apply the law, however modern application varies from country to country.]]>
<![CDATA[DIMENSI KEMASLAHATAN DALAM LARANGAN JUAL BELI GHARAR ]]>
<![CDATA[., Suprihatin]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1202
<![CDATA[This article explain about maslahah in the forbidden of gharar (risk). Gharar means doubtfulness or uncertainty as in the case of not knowing whether something will take place or not; this excludes the unknown. Gharar also means ignorance and this can be when the subject matter of sale is unknown. Gharar is the risk where the probability of existence and the probability non-existence have the same value?. There is a consensus among interpreters of the Qur?an that Gharar is vanity (al-bathil). Gharar is unlawful because it is prohibited by Sharia. So, Gharar like maysir (gambling) is not permitted or forbidden by Sharia. The forbidden of Gharar besides is based on Sharia, also is based on maslahah. Some jurists Moslems said that Gharar is not permitted by Islamic jurisprudence (fiqh) because to avoid dispute and gambling. The forbidden of Gharar also is based on belief (iman) to God (Allah) as a Law Giver (al-Hakim) and goodness in the transaction of salling.]]>
<![CDATA[KOPERASI DALAM PERSPEKTIF EKONOMI SYARI’AH ]]>
<![CDATA[Buchori, Nur S.]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1203
<![CDATA[This article explains about cooperative economic system in the perspective of Islamic Law (Shari?ah). Cooperative Islamic Economics system is inspired by Islamic values. Cooperative economic system in the perspective of Islamic values is different from the other economic system like capitalism and socialism. The Islamic values opposes to exploitation by the owners of capital against workers who are poor, and prohibit the accumulation of wealth. The aims cooperative economic system in Islamic system are to create welfare all of members, distribution of proverty, brotherhood, and social goodness (maslahah al-amm). In the cooperative of sharia, very transaction (tasharruf) based on the use of effective whether for financing or everyday needs. Both of these are treated differently. For productive activities, such as members get a tender from the other party can then use the results to the contract principle of musharaka or mudaraba while transportation equipment or other tools can use the principle of buying and selling with murabahah, greetings or istishna. Runway Cooperative Association of Islamic Sharia as other economic institutions namely referring to the Islamic economic system itself, as implied by the phenomenon of the universe and is also written in the Qur?an and al-Hadith.]]>
<![CDATA[Ijtihad: Makna dan Relasinya dengan Syari’ah, Fiqih, dan Ushul Fiqih ]]>
<![CDATA[Agus Supriyanto]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1198
<![CDATA[This article explains about ijtihad and its relation to shari’ah (Islamic law), fiqh (Islamic jurisprudence) and ushul fiqh (methodology of Islamic jurisprudence). Ijtihad اجتھاد) ,) derives from jahada (struggle). Ijtihad is a technical term of Islamic law that describes the process of making a legal decision by independent interpretation of the legal sources (shari’ah), the Qur'an and the Sunnah. In ushul fiqh, these qualifications of mujtahid can be summed up as (i) an understanding of the objectives of the sharia and (ii) a knowledge of its sources and methods of deduction. The "gates of ijtihad" were "closed" in the 10th century in Sunni fiqh, meaning that ijtihad is not practiced in Sunni Islam anymore. In modern application, conservative Muslims say that most Muslims do not have the training in legal sources to conduct ijtihad. They argue that this role was traditionally given to those who have studied for a number of years under a scholar. However, liberal movements within Islam generally argue that any Muslim can perform ijtihad, given that Islam has no generally accepted clerical hierarchy or bureaucratic organization. A number of revivalist]]>
<![CDATA[Hukum Jihad dan Terorisme: Perspektif Al-Qur’an ]]>
<![CDATA[H. Ma'mun Efendi Nur]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1199
<![CDATA[According to the Holy Qur’an, The word 'jihad' itself is usually translated as 'struggle' or 'effort' and most broadly defined as "striving in the way of God". This can either be understood as a 'fight' against one's own spiritual shortcomings (what some have called the 'greater jihad'), or as a physical struggle for the sake of the Islamic community (the 'lesser jihad'). This article explores about jihad and terorism in the Qur’anic prspective. From this article we know that jihad is not same with terrorism. Jihad is not only war and terrorism is manifestation of violent. The essence of Islamic values, according to Qur’an that terrorism is not permitte and there is no base on the Qur’an. Jihad is one of the main duty of Muslim but terrorism is forbidden of Islamic values.]]>
<![CDATA[Hukum Bom Bunuh Diri Menurut Islam Radikal dan Islam Moderat ]]>
<![CDATA[Yoyo Hambali]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1200
<![CDATA[Imam Samudra published a jailhouse autobiography, Aku Melawan Teroris. In his autobiography, Imam Samudra explains his justification for the Bali attracts, which killed 202 people, most of them foreign tourists. Imam Samudra argues fellow Muslim radicals to take the holy war (jihad fi sabilillah). According to him, the main duty of Muslims is jihad in the name of Allah, to raise arms against the infidels, especially now the United States and its allies. Some of moderate Moslems scholars criticize the Samara’s concept of jihad and his justification Bali’s bombing. Muhammad Haniff Hassan, a researcher at Nan yang Technology University, Singapore, writes his book Unlicensed to Kill: Countering Imam Samudra’s Justification for the Bali Bombing (Singapore, 2005). The primary objective of this book is to provide a map of Imam Samudra's thinking behind Bali bombing I as written in his book Aku Melawan Teroris to those who are not able to read the book in its original Indonesian language with an assumption that counter ideological effort cannot be executed effectively without understanding the ideas held by terrorism perpetrators. The other moderate Moslem scholar’s Gamal al-Banna and Yusuf Qaradawi also explain about the concept of jihad. According to Gamal al-Banna in his book, Jihad, jihad in the means of war is not relevant in this modern time. Yusuf Qardhawi his monumental book, Fiqh Jihad has condemned attacks on all civilians except within Israel. He denies that Palestinian suicide bombing attacks constitute terrorism. Qaradawi has suggested the legitimate use of suicide bombings against enemy combatants in modern times if the defending combatants had no other means of self-defense.]]>
<![CDATA[Konstelasi Hukum Adat dan Hukum Islam di Masa Penjajahan ]]>
<![CDATA[Muhammad Aiz]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1201
<![CDATA[The modern codification of civil law developed out of the customs, or coutumes of the middle ages, expressions of law that developed in particular communities and slowly collected and later written down by local jurists. Such customs acquired the force of law when they became the undisputed rule by which certain entitlements (rights) or obligations were regulated between members of a community. The Custom of Jawa --the customary law that developed within the city of Jawa-- is an example of custom law. Sharia is derived from the sacred text of Islam (the Qur'an), and Traditions (Hadith) gathered from the life of the Islamic Prophet Muhammad. There are different interpretations in some areas of Sharia, depending on the school of thought (Madh'hab), and the particular scholars (Ulama) involved. Traditionally, Islamic jurisprudence (Fiqh) interprets and refines Sharia by extending it's principles to address new questions. Islamic judges (Qadi) apply the law, however modern application varies from country to country.]]>
