Al Hurriyah : Jurnal Hukum Islam
Jurnal Al-hurriyah merupakan media publikasi hasil penelitian dan kajian konseptual tentang tema-tema kajian hukum Islam: Jurnal ini terbit dua edisi dalam satu tahun ditujukan untuk kalangan pakar akademisi, praktisi, LSM, lembaga kajian dan lembaga penelitian sosial keagamaan.
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202 Documents
<![CDATA[PARADIGMA ZAKAT PROFESI DALAM KEHIDUPAN MASYARAKAT GORONTALO ]]>
<![CDATA[Kasim, Nur Muhammad]]>
<![CDATA[ Alhurriyah Vol 15, No 1 (2014): Januari - Juni 2014 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v15i1.611
<![CDATA[This study aimed to explain the laws substances about the tithe of profession in law. To know the role of government on management and utilization tithe of profession. Moreover, want to know the people’s perspectives about tithe of profession in government management. Type of this study was the socio legal research by the use qualitative analysis technique and sourced of data from the primary data and secondary data, by using test model of frequency distribution. The result of research in substance there are weaknesses in the management of the tithe management. The role of government in management, and utilization tithe of profession was not maximized.The perception of Gorontalo society towards zakat profesi is still based on religion.]]>
<![CDATA[PERLINDUNGAN SAKSI WHISTLEBLOWER DAN JUSTICE COLLABORATOR DALAM PERSPEKTIF KEBIJAKAN HUKUM PIDANA PEMBERANTASAN TINDAK PIDANA KORUPSI DI INDONESIA ]]>
<![CDATA[Aris Irawan]]>
<![CDATA[ Alhurriyah Vol 2, No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v2i1.262
<![CDATA[Indonesia should optimize the criminal law policy about witness protection especially in eradication of corruption as criminal cases. Giving witness of corruption cases a maximum protection could be an alternative instrument in corruption eradication in Indonesia. It because the witness testimony is an important evidence to unveil the clarity of the case and to prove the criminal act that was done by subject. While the officers (of law enforcement) hard to reveal the well planned criminal act. Witnesses mostly are unwilling to denounce a criminal corruption act because of threats, intimidation, and criminalization that they receive from the subjects and their companions. It will be a good chance to protect the witnesses, as Whistleblower or Justice collaborator, as an effort to disclose the criminal corruption case in Indonesia while giving maximum protection only for subjects like what occur till today. Optimalisasi kebijakan hukum pidana tentang perlindungan saksi di Indonesia khusus dalam hal pemberantasan tindak pidana korupsi adalah sebuah gagasan yang harus segera diwujudkan, karena memaksimalkan perlindungan saksi pelapor tindak pidana korupsi dapat dijadikan sebagai instrument alternatif dalam upaya pemberantasan korupsi di Indonesia. Mengingat pentingnya keterangan saksi sebagai salah satu alat bukti dalam upaya mencari dan menemukan kejelasan tentang tindak pidana yang dilakukan oleh pelaku tindak pidana, sementara itu penegak hukum kesulitan untuk mengungkap sebuah kasus korupsi yang biasanya sangat terencana secara sistemik. Biasanya saksi dan/atau pelapor enggan untuk melaporkan sebuah kasus korupsi, karena adanya ancaman, intimidasi dan kriminalisasi terhadap terhadap dirinya dari pihak-pihak tertentu. Ada peluang dengan mengoptimalkan perlindungan saksi baik itu sebagai pelapor (Whistleblower) maupun saksi pelaku yang berkerjasama (Justice collaborator), akan dapat pula mengoptimalkan pengungkapan kasus tindak pidana korupsi di Indonesia yang selama ini kebijakan hukum pidana dalam pemberantasan tindak pidana korupsi lebih mengarah terhadap pelaku semata.]]>
<![CDATA[ANALISIS PUTUSAN DALAM PENGALIHAN TALAK RAJ’I MENJADI TALAK BAIN PERKARA NO.0067/PDT.G/2016/PA.LK. (Studi Kasus di Pengadilan Agama Kab. Limapuluh Kota) ]]>
<![CDATA[Nurul Fadhilah]]>;
<![CDATA[Fajrul Wadi]]>
<![CDATA[ Alhurriyah Vol 3, No 1 (2018): Januari-Juni 2018 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v3i1.555
<![CDATA[Adanya pengalihan talak raj’i menjadi talak bain pada permohonan cerai yang dilakukan di Pengadilan Agama Tanjung Pati di Kabupaten Limapuluh Kota yang mana pengajuan cerai dilakukan oleh pihak laki-laki. Namun Majelis Hakim yang menyidangkan perkara tersebut mengabulkan permohonan Pemohon dengan cara mengalihkan permohonan cerai talak raj’inya menjadi talak bain.Oleh karena itu, penulis tertarik untuk meneliti lebih lanjut putusan Majelis Hakim tentang Pengalihan Talak Raj’i Menjadi Talak Bain.Pertimbangan hukum Majelis Hakim Pengadilan Agama Kabupaten Limapuluh Kota di Tanjung Pati dalam memutuskan perkara Nomor : 0067/Pdt.G/2016/PA.LK tentang pengalihan talak raj’i menjadi talak bain adalah tidak sesuai dengan aturan perundang-undangan secara formilnya. Hakim melakukan penemuan hukum baru dengan cara ijtihad. Dalam mengambil keputusan, hakim menerapkan contra legem, yaitu putusan pengadilan yang mengesampingkan, tidak menggunakan undang-undang sebagai dasar pertimbangan atau bahkan bertentangan dengan pasal undang-undang sepanjang pasal undang-undang tersebut tidak lagi sesuai dengan perkembangan dan rasa keadilan. Penjabaran ketentuan ini merupakan pelaksanaan nilai hukum progresif yang mengehendaki hukum yang berkeadilan yang tidak hanya terpaku pada legalistik hukum, karena dalam realitanya undang-undang itu bersifat statis kaku, sedangkan masyarakat itu sendiri bersifat dinamis, berkembang setiap waktu. Tindakan hakim ini sesuai dengan Pasal 5 ayat (1) Undang-undang Nomor 48 Tahun 2009 yang pada pokoknya menyatakan bahwa hakim wajib mengadili, mengikuti, dan memahami nilai-nilai hukum dan rasa keadilan yang hidup dalam masyarakat.]]>
<![CDATA[REDEFENISI KONSEP PERKAWINAN ISLAM DI INDONESIA (Kompromi Pemikiran Islam Progresif dengan Ijtihad Ibn Hazm) ]]>
<![CDATA[Maizul Imran]]>
<![CDATA[ Alhurriyah Vol 1, No 2 (2016): Juli - Desember 2016 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v1i2.486
<![CDATA[Renewal of Islamic thought could not be done, if the hesitant and stiff attitude of thinking still exist on the scholars and Muslims. In contrast, progressive and dynamic attitude is very important, but caution remains a necessity. Moreover, reformation efforts demanded the authorities to be open minded in creating new law and freely performing istinbath and istidlāl in representing the substantive meaning of syara'. Studies on the progressive dimension of Islam is now starting to promoted flarely with two basic consciousness: 1) as a positive response to the world pressures that seen Islam as a religion that always slow respond to the pace of the times so that there are very strong boundary between the Islamic world and the western world. 2) as a strategy to fight extreme thoughts which always blamed on Islam with the empowerment of progressive elements in the Muslim community and bridge the gap between the Islamic world and the western world. These two things become the urgency of scientific study and progressive dissemination of Islam. Ibn Hazm (4th century H) thought which is textual turned out to provide great opportunities and high motivation to carry the issues of modernity. Despite a lot of criticism and negative judge of Ibn Hazm ijtihad because of the political, social and culture influence in his time, some even claim that fiqh Zhāhiriyyah often can not adapt to the times. it was found the thought that can be compromised to meet the needs of modernity in an effort to redefine the concept of Islamic marriage in Indonesia.]]>
<![CDATA[HUKUM SYARA’ DAN FIQH MENURUT WAHBAH AZ-ZUHAILI ]]>
<![CDATA[Nofiardi, Nofiardi]]>
<![CDATA[ Alhurriyah Vol 12, No 1 (2011): Januari - Juni 2011 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v12i1.568
<![CDATA[In Rasulullah’s period, all law problems in many direct life aspect can be leaned to him. For example, when a moslem has some problems, that thing -problems- can be asked to rasululullah, and rasul answer it with the law based on sharia that demoted by Allah. But, after rasulullah death -up to now, sharia often be a problem for the moslem. Often sharia position’s -that actually is guide principal source lives in islam- shows dimness in law problem. Then, it’s necessary to have a continual study towards this problem -in “meaning of†and sharia “problemâ€. Now there a kind of difficulty inclination in islam people to distinguish between sharia and fiqh. Even, oftentimes there meaning fusion between both of them. Here, author will study singly sharia definition and fikih to clarify this dimness. Then new at see position both -where sharia and fikih must present- and this article focus to wahbah az-zuhaili’s opinion, with compare to other religious teachers opinion.]]>
<![CDATA[Hukum Islam Dan Multikulturalis Pluralitas dI Indonesia ]]>
<![CDATA[Muhammad, Nova E]]>
<![CDATA[ Alhurriyah Vol 14, No 2 (2013): Juli - Desember 2013 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v14i2.602
<![CDATA[This papers is reviewing about phenomenon of the multiculturalist of pluralism in Indonesia that analyzed in descriptive with Islamic law approach. This analysis was then developed on two issues, there are: 1) how the essence from the meaning of multiculturalism and pluralism in Islamic law; and 2) how the Islamic view of multiculturalism and pluralism. Simply put it can be said that pluralism the iseology of diversity. This definition would like to affirm that pluralism can be conditioned when a person believes about something ‘which is patterned much’ as a gift. This view also want to show their sincerity of every human in accepting the diversity. Pluralism is not an easy thing to be accepted just like that. In the empirical reality, plurality has always been a problem from time to the time until now, especially in responding the truth claims of each religion. Why plurality has always been a problem? The experience of inter-religious relations that have occured many years ago, probably should be a reference. In Indonesia, the occurence of disunity and conflict that have a religious background are very easy happened and sometimes it just because of a trivial issues. May even be said, almost every year there was tension, sometimes riots, result from the inter-religious sentiment. Then, it is necessary to reflect on the concept of religious pluralism in order to find positive input for diversity in Indonesia.]]>
<![CDATA[SISTEM EKONOMI SYARIAH DALAM BINGKAI FIQH MUAMALAH MENGHADAPI TANTANGAN MASYARAKAT EKONOMI ASEAN ]]>
<![CDATA[Nofiardi Nofiardi]]>
<![CDATA[ Alhurriyah Vol 1, No 1 (2016): Januari - Juni 2016 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v1i1.657
<![CDATA[According to some economists, especially Muslim economists, the current world community has experienced saturation with the capitalism and socialism economic system . In addition, by developing both the economic system, the world is increasingly irregular, which in turn gave birth to the countries that are increasingly rich on one side and the countries getting poorer on the other side. By looking at these facts, the new idea that offers the Islamic doctrine of the economy as an economic system appears. Even Jacquen Austry, a French economist says that the way to grow the economy is not limited to the two mazhab that have been recognized; capitalism and socialism, rather than that, there is a third stronger economy mazhab, (so called) Islamic economics. He argues that the Islamic economic system will rule the world someday because this is a perfect composition of life. On the other hand, the most important issue (emergency) in public life is "muamalah" governing the relationship between the individual and the community in economic activity. Even the scholars agree on the absoluteness of Muslims in understanding and know the sharia economic laws.]]>
<![CDATA[PEMIKIRAN HARUN NASUTION TENTANG IJTIHAD DAN PERKEMBANGAN HUKUM ISLAM ]]>
<![CDATA[Beni Firdaus]]>
<![CDATA[ Alhurriyah Vol 11, No 2 (2010): Juli - Desember 2010 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v11i2.395
<![CDATA[Even though, Harun Nasution is not known as an expert of Islamic law, but he has some ideas about Islamic law, for instance, his idea concept about ijtihad and Islamic development. This article is mainly going to discuss about the main ideas of Harun Nasution. It is about the both ideas of Harun Nasution, either ijtihad or Islamic development. From the result of a study conducted stated that according to Harun Nasution, ijtihad is the third source of Islamic law after Al-Qur’an and As-sunah. Ijtihad is not limited to the field of law only. However, an idea about Islamic law is going to change suitable with the world development.]]>
<![CDATA[AMALIYAH AL-ISTISYHAD (BOM BUNUH DIRI) DALAM TINJAUAN DAKWAH DAN HUKUM ISLAM ]]>
<![CDATA[Busyro Busyro]]>
<![CDATA[ Alhurriyah Vol 11, No 2 (2010): Juli - Desember 2010 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v11i2.558
<![CDATA[The struggle which is effort by our prophet Muhammad SAW and his companions for spreading out the Islamic religion is based on the missionary principle means using good manners. Many of obstacles faced by them as long as their efforts for build Islam for surely. Fortunately, they have been never giving their life up voluntarily to the enemies of Allah. In the history of Badar war, there was no an act of amaliyah al-istisyhad either to look for a win or to try intimidating their enemies. Unfortunately, as we know that in the recent, there is a phenomenon to popularize an act to sacrifice their life voluntarily to bombard their enemies. This act is done by them with the purpose that they will be a syuhada (death with the guarantee of paradise in hereafter) or getting amaliyah al-istisyhad. This act affects to the cynism of western view about Islamic religion, moreover they argue that Islamic religion is spread out by the uncivilized ways. From the study conducted showed that the act of self bomb has no strong of basic principle neither from Al-Qur’an nor As-sunnah. Moreover, this act is regarded as an act which is contradicted to the Islamic principle. However, this acts contributing for giving a negative effect and making part of Islamic religion into the low level of humanity.]]>
<![CDATA[Keteladanan Rasulullah dalam PendidiKan Berkarakter ]]>
<![CDATA[A. Rahman Ritonga]]>
<![CDATA[ Alhurriyah Vol 14, No 1 (2013): Januari - Juni 2013 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v14i1.593
<![CDATA[Rasulullah is the recommended figure of God as a model of good behavior. His behavior in various aspects of life is acceptable, not only by muslims but also by non muslim. Rasulullah has a complete and perfect characters. Each of nature and practice of his life that recorded by historians is filled by positive messages for character development of muslims. If Muslims in his age and his companions age have the power of moral, religious and economi aspect, it is because they made Rasullah as a model of good life. After that generations, Muslims are no longer interested in imitation of the Prophet life style. Among their reasons is that the Prophet’s lifestyle that recorded in the history and traditions of the Hadith is only relevant to that era. Now the times and circumstances have changed, they regard that applying of the Prophet’s life style is not relevant anymore. Therefore, they argue that by following the Prophet’s lifestyle would lead them to underdevelopment. This perception was clearly misleading, because moving of the present time to the past is impossible, but the attitude and behavior of the Prophet’s life was formed by God that remains relevant actualized in every age and in all aspects, including character education aspect.]]>
