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Al Hurriyah : Jurnal Hukum Islam

alhurriyah
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Published by Institut Agama Islam Negeri Bukittinggi

ISSN : 25493809 EISSN : 25494198 DOI : -

Core Subject : Social,

Law, Crime, Criminology & Criminal Justice

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.

Arjuna Subject : -

Articles 202 Documents

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Ijtihad Maqashidiy (Kontekstualisasi teori Maqashid Syariah di era Modern) Andriyaldi Andriyaldi
Alhurriyah Vol 14, No 1 (2013): Januari - Juni 2013
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

As we know, that the sacred religious texts (the Qur’an and the Sunnah of the Prophet SAW) was not able to answer the ‘direct’ contemporary issues that arise in the present age as the age of information and technology. Therefore, Islam as a religion of ‘rahmatan lil’ Alamin‘, must answer to cases that arise in many areas of life. In the study of Islamic jurisprudence, a tool to dig the law that does not exist it is “ijtihad”. However ijtihad needs to understand the purpose dialas with passion syar’iy so, Islam actually perceived as a religion that can give a solution every where and the conditions. The effort to find solutions using maqashid sharia law is called “ijtihad maqashidiy”. Through this ijtihad maqshidiy, it is expected to offer legal solutions that are right on target taking into account the conditions (al-waqi ‘) and the object is subject to legal load (mukallaf). To apply maqashidiy ijtihad in order to answer the contemporary issues, there are some devices (al-multazamat) that must be owned by a scholar or observer of Islamic law, namely: (1) understanding the texts or the language well, so that it can be understood ‘illat (reasonable) of a law. (2) understand the conditions under which an ijtihad results will be applied. (3) understand the condition of the object that is subjugated (mukallaf).

MENYOAL HUKUMAN MATI DALAM ISLAM (SEBUAH TINJAUAN DARI AYAT DAN HADIS) Daipon, Dahyul
Alhurriyah Vol 16, No 2 (2015): Juli - Desember 2015
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

There are a couple of Regulation Legislation concerning the death penalty for a criminal offense in Indonesia. Act like No.7/Drt/1955 on Economic Crime, Law no. 22 of 1997 concerning the Crime Narcotics and Psychotropic Substances, Law no. 31 of 1999 as amended by Law no. 20 of 2001 on the Corruption, Law no. 26 of 2000 concerning the Crime Against Human Rights, Government Regulation Anti-Terrorism Act which was passed into law. There are two camps that emerged in the application of the death penalty; The first is a faction who opposed the application of the death penalty in law in Indonesia, with a variety of reasons that mostly associated with human rights abuses (human rights) the right to life. On the basis of Article 28A of the 1945 Constitution which states "every person has the right to live and to defend life and living" and foreign treaties, such as the International Covenant on Civil and Political Rights (ICCPR), which regulates the right to life (right to life), which states in article 6 ayat1 "every human being has the right to live and gets right to the protection of the law and no one can deprive it". The second camp is a positive law in Indonesia itself. There are many laws and regulations in Indonesia that still apply the death penalty within its provisions. This was affirmed by a statement in explanation of Article 9 (1) of Law no. 39 of 1999 on Human Rights which basically restricts the right to live in two respects, namely abortion for the sake of her mother's life and is based on a court decision in a death penalty case. Apart from the above polemic, when associated with Islamic law, in fact in the Qur'an and Hadith have set the death penalty for criminals who consequently superb as mentioned. As against perpetrators hirabah, qishas penalty for murder, criminal adultery, rebellion and apostasy.

KEBERAGAMAN YANG MENYAPA STUDI ANALISIS TERHADAP FIQH IKHTILAF HASAN AL-BANNA Daipon, Dahyul
Alhurriyah Vol 11, No 1 (2010): Januari - Juni 2010
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

The difference is sunnatullah or the Godâ€™s certainty and fitrah (tithe). Allah SWT has explained in the holy Qurâ€™an that human being is created from such kinds of ethnics, nations, skin colors also different language. On the other hand, the difference is a Godâ€™s mercy for all human beings even for Moslems, thus they have freedom of certain attitudes. On the other way, the unification competes with the natural law itself. Since the prophet era until now, the difference will be emerging even ever after. The caliph Umar bin Abdul Aziz said that â€œI even hate if some companions of Prophet Muhammad were not being at odds with each others. If they had no any differences each others, then we ould never have any dispensations (rukhsah).â€ Imam Syahid Hasan Al-Banna as a leader of a missionary endeavor (dakwah) stated on his written that he believed if the difference (ikhtilaf) in the case of branch (furu)â€™ was a must that would happen. So that, the efforts for managing and organizing to shape the difference (ikhtilaf) being a positive energy was an urgent effort that must be done at the time. His success for leading an organization of missionary endeavor (dakwah) of Ikhwanul Muslimin was very affected by his wisdom for managing and organizing the difference (ikhtilaf) in his era.

PELAKSANAAN LELANG EKSEKUSI PANITIA URUSAN PIUTANG NEGARA DITINJAU DARI ASPEK HUKUM ADMINISTRASI NEGARA Gustina Rahayu; Suharizal Suharizal
Alhurriyah Vol 4, No 1 (2019): Januari-Juni 2019
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

The Committee for State Debt Affairs (PUPN), which is in the center of the capital city of the State, is a committee to streamline the implementation of authority and duties. An institution called the State Receivables Affairs Agency was renamed the State Debt and Auction Agency which has now changed the Directorate General State Accounts Receivable and Auction which is then the Directorate General of State Assets, this Agency is directly under and is responsible to the Minister of Finance for operations in the city and regency areas. The Office of State Receivables and Auction Management is formed (hereinafter referred to as KPKNL) the name is the State Wealth and Auction Office (hereinafter referred to as KPKNL). Confiscated Auction of the State Receivables Affairs Committee is an auction carried out on confiscated goods of the State Receivables Affairs Committee which is a debt guarantee at state banks. if given by a government bank to a debtor when faced with a problem the debtor cannot repay his credit payment based on a agreed credit agreement, the bank has taken measures so that the debtor can pay off his credit payments, so in the case of non-performing loans as state accounts uncollectible. This research is a sociological juridical, namely the approach taken to applicable legal norms is related to the facts in the field. That since the issuance of the Decision of the Constitutional Court Number 77 / PUU-IX / 2011 concerning the testing of Law Number 49 Prp Year 1960 concerning the Committee on State Receivables with the State Constitution of the Republic of Indonesia in 1945 resulted in the decision that the Bank's State Owned Enterprise Receivables are not Other State Receivables so that the settlement of Receivables is no longer delegated to the Committee of State Receivables Affairs but the settlement of the Receivables can be settled through the mechanism of each banking company using the principles of a sound banking company. Based on the results of this study, suggestions are suggested. Further study in the State Financial Law relating directly to the State Debt Affairs Committee Execution concerning the delegation of authority previously carried out by the State Debt Affairs Committee under the Minister of Finance was then carried out through the mechanism of each banking company because this is directly related to the accountability of State finances.

IMPLEMENTASI UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG IZIN POLIGAMI DI PENGADILAN AGAMA BUKITTINGGI (Studi Kasus Perkara Nomor 081/Pdt.G/2013/PA.Bkt dan Perkara Nomor 0328/Pdt.G.2015/PA.Bkt) Setia Handayani; Aidil Alfin; Dahyul Daipon
Alhurriyah Vol 4, No 1 (2019): Januari-Juni 2019
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

The provision of polygamy as regulated in Law Number 1 of 1974 states that a husband who is going to polygamy must meet alternative and cumulative requirements. Without the fulfillment of the two conditions mentioned, the application for polygamy will be rejected by the judge. But in reality, the Bukittinggi Religious Court differed in ruling two polygamy cases which both met cumulative requirements and did not meet alternative conditions. In the first case case Number 081 / Pdt.G / 2013 / PA.Bkt the judge has accepted the request for polygamy, while in the second case case Number 0328 / Pdt.G / 2015 / PA.Bkt. the judge did not accept (NO) the case. The implementation of Law Number 1 of 1974 concerning polygamy permits in the Bukittinggi Religious Court is not absolute, the consideration of judges who receive and examine cases Number 081 / Pdt.G / 2013 / PA.Bkt is the emergence of mudharat if the case is rejected even though the alternative conditions are not met . Whereas the judge examining case 0328 / Pdt.G / 2015 / PA.Bkt was based on the provisions of article 4 of Law Number 1 of 1974 rejecting the case because it did not meet alternative conditions. Due to the non-fulfillment of alternative conditions by the Petitioner, the request for polygamy permit had a formal defect. For this reason, the panel of judges no longer needs to examine the subject matter.

Pemikiran Hukum dan Fatwa Abdullah ibn Masâ€™ud Busyro, Busyro
Alhurriyah Vol 10, No 2 (2009): Juli - Desember 2009
Publisher : IAIN Bukittinggi

As one of Prophet Muhammad companion who often together with him, Ibn Mas?ud was believed to be a hakim (judge) and mufti (adviser on religious law for a region) in the era of Umar bin Khatab leadership. In some cases, his method in some ideas much influenced by the tradition and scientific given by Umar bin Khatab at that time. Related with his role as a hakim and mufti, he has produced a lot of decisional law and guidance (fatwa) that sometimes it was very difficult to be decided even it was very different with the prophet statements (hadis). He has forceful basic ideas which are regarded as a good respond related with social problem occurred in the period. From some examples of his guidance related to the social problem, it showed that there was a relationship between his guidance and the condition among the society at that time. Finally, we could see that the last decision of his guidance was aimed to realize the purpose of deciding the Islamic law itself; realizing the goodness or benefits for the society and rejecting such kind of things that could appear any depravation.

EKSISTENSI USHUL FIQH DALAM TAFSIR REALITAS SOSIAL DAN PERANAN PESANTREN DALAM MENJAGA DAN MENGEMBANGKANNYA Ismail Ismail
Alhurriyah Vol 4, No 1 (2019): Januari-Juni 2019
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Realitas sosial adalah kenyataan atau fakta yang terjadi dalam kehidupan masyarakat. Ia selalu berubah dan berkembang sesuai dengan perubahan dan perkembangan zaman. Dalam ajaran Islam realitas sosial tidak dibiarkan mengalir begitu saja, melainkan ada syariat yang mengatur dan mengarahkannya kepada sesuatu yang diridhai oleh Allah SWT. Ushul fiqh sebenarnya cukup bisa memberikan respon terhadap realitas sosial. Hanya saja, bukan ushul fiqh yang bertumpu pada makna teks. Melainkan, dengan ushul fiqh baru yang lebih mengedepankan sisi nalar atau bertumpu kepada maqashid syari’ah, yakni makna atau tujuan yang ada di balik teks. Ushul fiqh yang semacam ini yang kemudian juga mampu melahirkan fiqh kontekstual atau fiqh sosial yakni fiqh sebagai respon terhadap realitas sosial masyarakat. Pesantren sendiri sebenarnya sangat potensial untuk menjaga dan mengambangkan ilmu ushul fiqh semacam ini. Sebaliknya, tidak berkutat dengan fiqh tradisional (klasik) begitu juga ushul fiqh tradisional yang hanya terpaku kepada makna-makna literal.

STUDI KOMPARATIF TERHADAP ULAMA HANAFIYYAH DAN SYAFI’IYYAH TENTANG WAKAF TUNAI Rahmat Hidayat; Dahyul Daipon
Alhurriyah Vol 3, No 1 (2018): Januari-Juni 2018
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Wakaf tunai adalah wakaf yang dilakukan oleh seseorang, kelompok orang, dan lembaga atau badan hukum dalam bentuk uang tunai.Para ulama berbeda pendapat tentang kedudukan wakaf tunai ini.Wakaf tunai telah dipraktekkan oleh masyarakat yang menganut mazhab Hanafi. Imam Bukhari mengutip pendapat imam Az-Zuhri juga membolehkan wakaf dinar dan dirham. Caranya yaitu menjadikan dinar dan dirham sebagai modal usaha, kemudian menyalurkan keuntungannya untuk wakaf. Mazhab Hanafi membolehkan wakaf uang sebagai pengecualian atas dasar Istihsan bil ‘urfi, karena telah banyak dilakukan oleh masyarakat.Mazhab Hanafi berpendapat bahwa hukum yang ditetapkan berdasarkan ‘uruf” (adat) mempunyai kekuatan yang sama berdasarkan nash. Di sisi lain, dasar hukum yang digunakan oleh ulama Hanafiyyah adalah penetapan hakim dalam menetapkan kebolehan hukum wakaf uang. Sedangkan menurut ulama Syafi’iyyah mewakafkan uang ada dua pendapat di kalangan mereka. Pertama, membolehkan mewakafkan uang. Kedua, tidak membolehkannya. Adapun alasan mereka yang tidak membolehkan adalah karena cara memanfaatkan uang dengan menghilangkan bendanya dan juga menurut mereka hukum mewakafkan uang terhubung dengan apabila uang tersebut dicuri, maka pihak pengelola uang tersebut tidak wajib mengganti, maka harta wakaf tersebut tidak bisa diambil manfaatnya lagi.

EKSISTENSI WAKAF TUNAI DALAM TINJAUAN MASLAHAH MURSALAH Wahyu Abdul Jafar
Alhurriyah Vol 4, No 1 (2019): Januari-Juni 2019
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

AbstractCash waqf exists because of the demands of modern times that all things are easy, practical and simple. However, behind all the convenience provided by cash waqf still leaves a fundamental problem, namely the issue of the legal status of cash waqf. In this study, the researcher explained in detail the issue of the legal status of cash waqf from the perspective of maslahah mursalah. This study included the literature research category, and analyzing the data obtained, researchers used a prescriptive analysis approach. The data collection technique used is documentation technique. After an in-depth study obtained a conclusion that the terms of the term in the cash waqf have been considered legitimate, because the conditions are still good (Maslahah that is really realized in real field), maslahah ammah (Maslahah that is general is not only enjoyed by a certain group of people) , maslahah mulaiman bi syar'i (Maslahah which is in harmony and not contrary to the Shari'ah) has been fulfilled in cash waqf. So that the legal status of cash waqf is halal. Moreover, the requirements of al habsu ma'a baqo aynihi (holding items without removing the essence) also remain in cash waqf.Keywords: Existence, Maslahah Mursalah, Cash Waqf. AbstrakWakaf tunai lahir karena tuntutan zaman modern yang menghendaki segala sesuatu bersifat mudah, praktis dan simple. Namun, dibalik semau kemudahan yang diberikan wakaf tunai masih menyisakan persoalan mendasar, yakni persoalan legalitas hukumnya. Melalui kajian ini peneliti memaparkan secara mendetail persoalan status hukum wakaf tunai ditinjau dari perspektif maslahah mursalah. Penelitian ini termasuk kategori penelitan pustaka, sedangkan dalam menganalisi data yang diperoleh, peneliti mengunakan pendeketan analisis preskriptif. Teknik pengumpulan data yang dipergunakan adalah teknik dokumentasi. Setelah dilakukan kajian mendalam diperoleh sebuah kesimpulan bahwa syarat berhujjah dalam wakaf tunai sudah diangap sah, karena syarat maslahah haqiqi (Maslahah yang benar benar terwujud secara real dilapangan), maslahah ammah (Maslahah yang bersifat umum bukan hanya dinikmati oleh seseorang atau kelompok orang tertentu saja), maslahah mulaiman bi syar’i (Maslahah yang selaras dan tidak bertentangan dengan syari’at) sudah terpenuhi pada wakaf tunai. Sehinga status hukum wakaf tunai adalah halal. Apalagi persyaratan al habsu ma’a baqo aynihi (menahan barang dengan tidak menghilangkan dzatnya) juga tetap ada dalam wakaf tunai.Kata kunci: Eksistensi, Maslahah Mursalah, Wakaf Tunai.

UPAYA HUKUM PENYELESAIAN SENGKETA ANTARA KONSUMEN DENGAN PENGEMBANG PT. NAJAH BINTANG SEJAHTERA DI KOTA PEKANBARU Dwi Weka Wirawan; Yulfasni Yulfasni; Yussy Adelina Mannas
Alhurriyah Vol 4, No 1 (2019): Januari-Juni 2019
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v4i1.1351

House buying and selling is very vulnerable and problems often occur to cause disputes, This research was conducted in an empirical juridical way, the nature of descriptive analysis was by qualitative data analysis, The absence of consumer understanding of the buying and selling process in a contract carried out with the developer and there are still those who do not understand the contents of a contract and there are still developers with consumers making agreements under the hand that are not in accordance with the Laws and Regulations, Housing developers must be responsible for losses suffered by consumers, The legal effort that can be made by consumers is by taking a solution in a way outside the court of non-litigation and litigation through the general court, Consumer dispute resolution is first resolved by means of consensus agreement or peacefully if there is no further settlement, it can be done through a way of settlement outside the court (non litigation) or through a public court (litigation) either civil or criminal.

Page 15 of 21 | Total Record : 202

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