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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<![CDATA[MENDAMAIKAN KEBERAGAMAN MELALUI PENGUATAN TOLERANSI DAN KERUKUNAN ANTAR KOMUNITAS MULTI AGAMA ]]>
<![CDATA[Ritonga, A. Rahman]]>
<![CDATA[ Alhurriyah Vol 13, No 1 (2012): Januari - Juni 2012 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v13i1.578
<![CDATA[Indonesia is a multicultural country, has a diverse religions, ethnic groups and races. Therefore, Indonesia is known as a country prone to conflict. SARA issues are often manipulated to disrupt national unity, such as the Ahmadiyah issue, the case of Ambon, suicide bombings, GKI Yasmin and so on. Islam taught that the difference is one of the realities of life and one of God’s laws that is not worthy of debate. Hence, the important thing that has to be a priority in the difference is to benefitted the positive aspects by removing the negative aspects. The positive aspects should be prioritized and managed with the principles of mutual respect, solidarity, fraternity, openness and togetherness as well as empowering available local knowledge.]]>
<![CDATA[APLIKASI AKAD-AKAD MUAMALAH PADA BANK SYARIAH ]]>
<![CDATA[Rahmi, Rahmi]]>
<![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.v15i1.612
<![CDATA[The Islamic / Syaria Bank is a financial institution that is engaged in activities for the purpose of getting financial benefit (profit oriented). In Islam looking for profit is allowed as long as the profit obtained is not contrast to Islamic teachings. Islamic banks which are based on Islamic teachings definately attempt to get benefits that are not againts its principles. In order to obtain the benefits through the right way, Islamic bank implements muamalah contract which is profitÂoriented, that is selling (tijarah) contract such as alÂbai’u contract (purchase), syirkah (investment) , and Ijarah (rent). Beside that, the bank remains implementing nonÂbusiness oriented contract (nonÂprofit oriented), as wakalah (representation), rahn (mortgage), and kafalah (insurance).]]>
<![CDATA[RIBA DALAM AL-QUR’AN DAN SUNNAH (Kajian Tematik Ayat-ayat dan Hadis Ahkam) ]]>
<![CDATA[Busyro, Busyro]]>
<![CDATA[ Alhurriyah Vol 10, No 1 (2009): Januari - Juni 2009 ]]>
Publisher : <![CDATA[IAIN Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v10i1.372
<![CDATA[A discussion of an interest often brings some contradicted arguments
among scholars of Islam. This problem caused by the different comprehension
methodology used to comprehend some Koran verses and related hadis itself. We could see the difference when the related verses with interest comprehended separately. As a consequence, there is a contradiction between one verse and others. Thus, we need a solution to solve the problem. For instance, a verse informs about the characteristics of interest; multiplied, on the other side, a scholar allows an interest if the interest is free from the multiplied characteristic. If a scholar stated that multiplied interest is forbidden, then he is not allowed to give many arguments about the problem. This aims to convince the truth of his arguments. In contrast, if the problem considered thematically by using a principle approach of tadarruj (deciding a law continuously), so that the problem related with an interest could be solve. Finally, this study concludes if the verses related with an interest would be not contradicting each other.]]>
<![CDATA[FILSAFAT POLITIK ISLAM TENTANG KEDUDUKAN MANTAN NARAPIDANA MENJADI ANGGOTA LEGISLATIF ]]>
<![CDATA[Andriko Andriko]]>;
<![CDATA[Adlan Sanur]]>
<![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.v3i1.556
<![CDATA[Di saat ini sedang gonjang ganjing tentang adanya Peraturan Komisi Pemilihan Umum (PKPU Nomor 20 Tahun 2018 tentang pencalonan Anggota Legislatif. Akhirnya PKPU itu telah ditandatangani oleh Menteri Hukum dan HAM Yasonna Laoly yang di undangkan perjuli 2018. Dimana pasal 4 ayat 3 menyatakan bahwa mantan terpidana Narkoba, kejahatan seksual terhadap anak dan korupsi tidak boleh diikutsertakan.Walaupun secara yuridis Undang-Undang No 8 Tahun 2012 tentang Pemilu anggota DPR, DPD, dan DPRD telah membolehkan mantan narapidana menjadi anggota DPR, DPD dan DPRD dengan syarat-syarat yang telah ditentukan. Mantan narapidana adalah orang yang dulu pernah melakukan kejahatan atau tindakan kriminal dan telah menjalani hukuman. Status mantan narapidana menjadi anggota DPR, DPD, dan DPRD banyak mendapat respon penolakan dari masyarakat. Hal ini didasari bahwa mantan narapidana adalah orang yang sudah cacat secara moral dan tidak lagi dipercaya oleh masyarakat. Memang untuk membangun lembaga Legislatif yang kredibel dan bisa dipercaya oleh rakyat, seharusnya para anggotanya memiliki integritas yang bermoral, cerdas (kompetensi), dan bersikap negarawan apalagi anggota legislatif merupakan representasi rakyat sebagai pemegang kedaulatan. Berdasarkan permasalahan ini, penulis ingin melihat dari perspektif filsafat politik Islam (Fiqh Siyasah) tentang kedudukan mantan narapidana menjadi anggota legislatif. Penelitian adalah studi pustaka dengan menelaah persoalan mantan narapida sebagai calon anggota legislative. Dari analisis bahwa tidak ditemukan secara jelas tentang status manta narapidana menjadi legislatif dari al-Qur’an dan Sunnah boleh atau tidaknya. Namun untuk kemaslahatan umat dan kredibel lembaga seharusnya memang orang-orang yang bersih. Artinya dalam pandangan Fiqih Siyasah hukum menjadi anggota legislatif adalah mubah, apabila ia telah bertaubat]]>
<![CDATA[KOMPILASI HUKUM EKONOMI SYARI’AH (Analisa Terhadap Kekuatan Hukum dan Materinya) ]]>
<![CDATA[Hasneni Hasneni]]>
<![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.v1i2.488
<![CDATA[The economic development of Islam lately very rapidly, both in the academic level as well as a valid system at the global level. In Indonesia, the institutional practice of law mu'amalah. Muamalah started since the establishment of Bank Indonesia (BMI) in 1990. This was followed by a financial institution of Sharia (LKS) others. However, the fact it has urged the clergy and framers of law in Indonesia to make regulations relating to the settlement of the case in such issues, especially those related to economic practice. Thus came the fatwas of innovative products and designs multi revolutionarily of the contract. In the next phase in 2008 was born the rules issued by the Supreme Court, the Economic Law Compilation of Sharia (KHES). This paper wants to present about the fatwa forms and regulations that must have a theoretical basis of Shariah which has its own characteristics that distinguish it from other Islamic country mua'amalah rules ever]]>
<![CDATA[PUTUSNYA PERKAWINAN KARENA MURTAD (Telaah Kritis Terhadap pasal 116 huruf “h†Kompilasi Hukum Islam) ]]>
<![CDATA[Rahmiati, Rahmiati]]>
<![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.v12i1.569
<![CDATA[According to fiqh, husband or wife’s appostation (murtad) becomes the marriage fasid (imperfect), void by law, while according to Compilation of Islamic Law article 116 letter “Hâ€, “murtad that makes unharmonious in the household†is one of reason for divorce. The word murtad it self should be enough to be a reason without any sentence “that makes unharmonious in the household.â€. It is according to article 40 and 44 KHI (Compilation of Islamic Law) that forbidding interfaith marriage.]]>
<![CDATA[Undang-Undang Dan Kebijakan Pemerintah tentang Pendidikan Islam ]]>
<![CDATA[Tine, Nurhayati]]>
<![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.v14i2.603
<![CDATA[Based on the 1945 Constitution, all the Indonesian people deserve a decent education, as the government officials elected by the people charged to establish and conduct national education system. To carry out what is the mandate of the 1945 Constitution, the government is allowing the public to provide education through educational institutions run by government agencies or managed by private but still remain in government coordination. Consequences of the Government Regulation No. 55 of 2007 is required for parties of religious non-formal education have when students in excess of 15 people to report/ register with the Ministry of Religious district or city . This step is performed in order to obtain recognition of a more "formal" in the non-formal education institutions have registered as non-formal religious educational institutions . The results of this step is to obtain a diploma equivalence recognition of religious non-formal educational institutions after graduation test competence of accredited educational unit was designated by the Ministry of Religious Affairs.]]>
<![CDATA[UNDANG-UNDANG NOMOR 23 TAHUN 2004 TENTANG KDRT DALAM PERSPEKTIF PEMIKIRAN HUKUM ISLAM KLASIK DAN MODERN ]]>
<![CDATA[Nofiardi Nofiardi]]>
<![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.v1i2.658
<![CDATA[Domestic violence known as KDRT is a common phenomenon in society. As an effort to prevent domestic violence from happening, the government passed a law aimed at preventing all forms of domestic violence. The ratification of Law Number 23 of 2004 regarding the abolition of domestic violence can be regarded as a success of women activists in Indonesia in a long-term effort to eradicate women from gender-based violence. However, in reality in the field it was found that many people thought that domestic violence was justified in Islam because of their understanding of some texts that were born to allow domestic violence such as beating a nusyuz wife. Therefore a more detailed description of how Islam's view of domestic violence is actually needed.]]>
<![CDATA[MENANGKAP PESAN-PESAN HUKUM DALAM ALQURAN (Alternatif dan Solutif Penggunaan Metode Tafsir Kontekstual Dalam Menghadapi Kasus-Kasus Kontemporer) ]]>
<![CDATA[Arsal Arsal]]>
<![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.v1i1.476
<![CDATA[The process of decline in the Qur'an was over a few centuries ago, and now that there is in the form of texts. As a last book, he serves as instructions and guidelines to organize human life and he did not know the limits of space and time in spite of the decline in local- temporal, but its message is universal and timeless. As a text, the Koran is an open corpus is of course an opportunity to reread, reinterpreted, and understood its content with relevant methods and thus Quran can mersepon and answered development of human life. Without degrading methods of interpretation set by previous scholars, presumably the method needs to be enriched with new methods. Contextual interpretation method is considered a new method, an alternative understanding the content of the Qur'an is right to address problems of contemporary and contemporary.]]>
<![CDATA[DISTRIBUSI PENDAPATAN DAN PEMENUHAN KEBUTUHAN DALAM EKONOMI ISLAM ]]>
<![CDATA[Eli Suryani]]>
<![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.v11i2.559
<![CDATA[An income distribution in Islam uses an assumption that everything which is either consumed or produced must not been contained by riba also get been not contamined by an obligation to pay zakat for a consumer and producer. At the other hand, when we examine further, accord to the context of Islam, the distribution put in front an assumption that a measurement is not based on the property only, but also based on the distribution of the humanity potential use. So that, the best way used in Islam (perceiving capitalism and social system) is handling a principle of a must for producing more also the property distribution. This aims if the property circulation will be increasing for finally, so that it will give an implication for a fair distribution between such society levels. Thus, hopefully the property will be spreading out to all communities.]]>
