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[MEROKOK DALAM TINJAUAN HUKUM ISLAM (Studi Nash-Nash Antara Haram Dan Makruh) ]]>
<![CDATA[Muhamad Rezi]]>;
<![CDATA[Sasmiarti Sasmiarti]]>
<![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.v3i1.534
<![CDATA[Rokok pada awalnya berupa tembakau yang dibakar dan dihisap melalui sebuah pipa. Kegiatan ini awalnya dilakukan pada saat berkumpulnya beberapa suku untuk mempererat hubungan antar suku yang berbeda. Di Indonesia, merokok sudah menjadi hal yang biasa secara turun temurun. Pada artikel ini, penulis akan mencoba untuk mengkaji hukum tentang merokok. Karena fenomena yang kita saksikan saat ini dirasa sudah cukup untuk membuktikan bahwa rokok sudah menjadi kebutuhan sebagian masyarakat indonesia saat ini dan ada juga yang memakainya sebagai sampingan saja. Berangkat dari berbagai dalil yang telah dipaparkan sebelumnya baik dari Alquran maupun Hadis serta beberapa pendapat Ulama tentang dalil-dalil tersebut, maka penulis menyimpulkan bahwa hukum merokok bersifat kasuistis. Adakalanya dapat dikatakan haram dan adakalanya bersifat makruh tanzih.]]>
<![CDATA[PENERAPAN NILAI-NILAI AKHLAK DALAM PERATURAN DAN HUKUM FORMAL (STUDI TERHADAP KODE ETIK MAHASISWA STAIN BUKITTINGGI TAHUN 2014) ]]>
<![CDATA[Nuraisyah Nuraisyah]]>;
<![CDATA[Syafwan Rozi]]>
<![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.v1i1.481
<![CDATA[Application of the students’ code of conduct is a set of processes to define the values, ideas, ideals of ethics that must be obeyed by students. To implement and achieve these objectives, the academic community issued a code of conduct regulations contained in the Chairman's decision letter No. Sti.04.1 / PP.02.3 / 299/2011 which regulates the order, dicipline and student activities in STAIN Bukittinggi. This research revealed about the objective reality of students ethics, the implementation of the students code of conduct, and measures steps and effort to guide the students’ code of conduct in STAIN Bukittinggi. This research used a combination of qualitative and quantitative approaches. Qualitatif more likely to use in-depth analysis of data, while the quantitative is limited based on the findings of the questionnaire. In these questionnaire research, the methods are combined to get the adequated and thoroughly results about the code of conduct. As this study is a combined approach, then in this case techniques of collecting data through questionnaires, interviews, and observations will be used.]]>
<![CDATA[PRINSIP-PRINSIP EKONOMI ISLAM DALAM MENGHADAPI PERSOALAN EKONOMI KONTEMPORER ]]>
<![CDATA[Suryani, Eli]]>
<![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.v12i1.564
<![CDATA[Islam as a theory (religion) is an integral and totality. Islam have an economic system that is fundamentally different from the conventional economic system. It has its roots in the shari’a that shape the world view (world view) as well as strategic objectives (maqasid al-shari’a) which different from the secular system. Islamic theory construct it concept with mainstream of happiness (falah) and the good life (hayaatan tayyibah) which really emphasize brotherhood (ukhuwah) and the values of humanism, justice, socio-economic, and fulfillment of spiritual human needs. For that in problems of economics, Islam build principles: Tawhid, khilafah, terms of reference and framework, universal brotherhood, the resource is a responsibility from Allah, human happiness, brotherhood, and justice. With those principles that built would be able to construct a happy prosperous life in the world and the hereafter.]]>
<![CDATA[Nilai-nilai Pendidikan Dalam Petatah Petitih Adat Minangkabau (Alternatif Membangun Pendidikan Berkarakter) ]]>
<![CDATA[Miswar Munir]]>
<![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.v14i1.598
<![CDATA[Minangkabau community who inhabited in west sumatera is known with "adat basandi syara', syara' basandi Kitabullah" as the foundation and outlook on life. To educate the young generation to understand and appreciate the principles of the tradition, there is a habit of the people who hold a petatah petitih activities in which there would be some basic principles of life, both individually and collectively are expected to establish the character of each of the next generation of Minangkabau community in accordance with their customs basis.]]>
<![CDATA[PERSETUJUAN PEREMPUAN DALAM PERKAWINAN PERSFEKTIF FIKIH DAN UU NO.1 TAHUN 1974 ]]>
<![CDATA[Shafra, Shafra]]>
<![CDATA[ Alhurriyah Vol 16, No 2 (2015): Juli - Desember 2015 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v16i2.632
<![CDATA[This study aims to analyze the approval of woment in marriage. In the context of Fiqih, the parents in this case, the father has the right to match daughter even she likes it or not. It is mean father has the right to marry their daughter even though the girl is not approval. This right is callad the right of ijbar. in the context of Indonesia under law NO.1 of 1974 concerning marriage ijbar does not know their rights. Father should not marry his daughter except upon approval. This line added to this article in 6 paragraph 1 of th decree No.1 of 1974. From a conduced of this study found that the father’s right to marry his daughter without her consent in the concept of Fikih must meet the following requirements : a harmonious relationship that exists between father and daughter, the couple were chosen for parents commensurate with this daughter, healthy phisycal and economic well established. While the provisions of article 6 paragrafh 1 og the decree No.1 of 1974 about marriage requires the consent of both parties, male and female. The purpose is to fade the gap between then after getting married. In addition. Women todaywas tied by many social factors, so they more courageous and fair to extend their approval for marriage ability or marry.]]>
<![CDATA[VALIDITAS HADITS TENTANG PENGUTUSAN MUAZ KE YAMAN (Kajian Takhrij Hadis) ]]>
<![CDATA[Taufiq, Muhammad]]>
<![CDATA[ Alhurriyah Vol 11, No 1 (2010): Januari - Juni 2010 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v11i1.391
<![CDATA[A hadits about the mission of Muaz bin Jabbal to Yemen when he was being a judge is identically showing that he was an expert to decide a law by a way of ijtihad. Ijtihad is an effort to take a law by an individual interpretation and judgment. This caused a positive appreciation of Prophet Muhammad, we could see this when the Prophet Muhammad asked him about some problems of Moslems societies that might be faced by him in the next time after. This hadits is a very popular among the authors of books discuss about ushul fiqh and fiqh. Moreover, this hadits is being comprehended as a justification of Prophet Muhammad towards the allowance of the determining of Islamic law. From the perspective study of hadits, knowledge about takhrij is like a “knife†analyzing to know about the existence and quality of a hadits. By using the study, we could see whether a hadits could be accepted or not (maqbul or mardud). Based on the writer’s study, the writer could find that the hadits was regarded as a weak hadist (dloif). This was caused that one of the Rawi (a person who told about the hadits) was unknown about his personality that commonly we called it as riwayat majhul. Moreover some ulama’ hide “Mr. X†from the stripe for ending the hadits. As caused by the popularity of the hadits and the finding from another story (riwayat) to reveal the same case, then the hadits is able to be used as a proponent reason (dalil) towards the decision (nash) about the allowance and command for ijtihad.]]>
<![CDATA[KEMACETAN DAN KESIBUKAN SEBAGAI ALASAN QASHAR DAN JAMA’ SHALAT ]]>
<![CDATA[Beni Firdaus]]>
<![CDATA[ Alhurriyah Vol 2, No 2 (2017): Juli-Desember 2017 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v2i2.408
<![CDATA[Qashar shalat adalah memendekkan rakaat shalat yang berjumlah empat rakaat menjadi dua rakaat saja. Shalat yang bisa dipendekkan, menurut kesepapakatan ulama, yaitu shalat yang berjumlah empat rakaat saja, seperti Zhuhur, Ashar, dan Isya, bukan shalat Subuh dan Maghrib. shalat tidak sah bila dilakukan tidak sesuai dengan tata cara dan waktu yang ditentukan. Namun demikian dalam kondisi-kondisi tertentu Allah memberikan rukhshah (keringanan) bagi orang-orang yang mengalami kesulitan untuk mengerjakan shalat sesuai dengan ketentuan dasar tersebut. Tujuan Allah memberikan rukhshah (keringanan) adalah untuk menghilangkan kesulitan dan kesusahan. Dalam makalah ini penulis akan mengkaji bagaimana hukumnya mengqashar shalat dan menjama’shalat dengan alasan macet dan kesibukan.]]>
<![CDATA[Urgensi Bahasa Arab Bagi Da’i ]]>
<![CDATA[Intan, Hilda Marni]]>
<![CDATA[ Alhurriyah Vol 13, No 2 (2012): Juli - Desember 2012 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v13i2.589
<![CDATA[This paper attempts to reflect the urgency of Arabic language support for the preachers in delivering mission kindness "amar mruf nahi munkar". Arabic is the language of the sources of Islamic law, the Quran and Sunnah. It is a false preachers do not need to understand Arabic. Therefore, this paper aims to mistaken views can be minimized without having to revise the law verses and verses of a general nature and universal.]]>
<![CDATA[MULTI-AKAD DALAM PERSPEKTIF FIKIH DAN IMPLEMENTASINYA DI PERBANKAN SYARIAH ]]>
<![CDATA[Alfin, Aidil]]>
<![CDATA[ Alhurriyah Vol 16, No 1 (2015): Januari - Juni 2015 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v16i1.621
<![CDATA[Social changes have significant influence to the various sides of life, including financial transactions. Construction contract which previously only known one contract for one transaction (al-'uqud al-Basithah), now has grown to such an extent that in almost all the Shari'ah banking covenants built more than one contract for one-time transactions, for example Musharaka Mutanaqishah (merger between shirkah owned by Ijarah contract), Ijarah Muntahiy Bittamlik (merger between Ijarah contract and purchase) and Murabaha lil bi amir al-syira '(merging two sale and purchase agreement). In principle, the same legal origin of the hybrid contract with a single contract, it could be legitimate and can also be imperfect. Prohibition hybrid contract as the hadith of Abu Hurayrah is not absolute. During the merger agreement-contract does not contain ghahar / jahalah and does not lead to usury, the hybrid contract valid from the perspective of Islamic jurisprudence.]]>
<![CDATA[DEWAN PERWAKILAN DAERAH (DPD)-RI (REFORMASI FUNGSI, KEDUDUKAN DAN PROSES PEMILIHAN ANGGOTA DPD) ]]>
<![CDATA[Wirman, Hardi Putra]]>
<![CDATA[ Alhurriyah Vol 10, No 2 (2009): Juli - Desember 2009 ]]>
Publisher : <![CDATA[IAIN Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v10i2.382
<![CDATA[DPD has got second periods of their occupation, after general election in 2004, DPD has become one of new department in Indonesia’s government structural, thus Indonesia has bicameral in MPR which consist of DPR and DPD. This department has been regulated in constitution through the third mandement of UUD 1945 has result chapter 22C, 22D and 22E. The existence of this department in Indonesia’s government structural is the way to manifast societies’s opinion and expectation becauce of societies’s disatisfaction to perliement which represent political party. But in the other side, DPD is powerless because it doesn’t have right to have opinion, discuss dan refuse a RUU. Consequently, it needs reformation’s fuction, occupation and election process of DPD, thus it is able to manifest challenges of otonomi daerah in the future.]]>
