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[MENGEMIS DALAM PERSPEKTIF TAFSIR ]]>
<![CDATA[Helfi, Helfi]]>
<![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.v12i1.565
<![CDATA[How could if being a Moslem without the Qur’an, it is inspiring in every aspect. It also opened the space layered intrepretation of each generation. Al Qur’an is a baseless and endless sea. Al Qur’an also talks about begging which for some people is a contemptible act. Allah emphasized people not to beg or ask too much with another. The only place to ask is just to almighty rich (Allah/God). The realization of the hard work’s importance -without raise your hand to others- is exemplified by the Messenger of Allah (Allah). he’s poverty (since childhood) does not make him a beggar. Hard work and optimism became an inseparable part of his pride. Disaster or calamity that given by God in any form, should not make a people be a a pessimist and beg the others without shame. Moreover, making the “begging†as a sustainable productive enterprises in various ways.]]>
<![CDATA[Hadis-hadis Tanawu' al-IBadah (Kajian tentang Berbagai Cara Pelaksanaan Ibadah Shalat Dalam Perspektif Hadis Nabi Muhammad Saw.) ]]>
<![CDATA[Nurlizam Nurlizam]]>
<![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.v14i1.599
<![CDATA[Hadiths tanawu `al-worship are hadiths that explain certain religious practices conducted or taught the Prophet Muhammad, but from each other so that there is a difference illustrates the diversity of the teachings in the implementation of the worship. Differences or religious doctrine is sometimes in the form of implementing procedures (actions) and sometimes in the form of words or passages that are read by the Prophet Muhammad in worship. If all tanawu `al-hadith is considered acceptable worship and that there is a difference between one and the other does not lead to conflict that can not be compromised, then the hadith must be received and acknowledged his position to be practiced. The teachings were brought to be understood as a means or other forms of execution, or the various forms of literature, which may be followed and practiced, and which of them is selected, it has qualified for the worship syahnya. It contains wisdom that the teachings of Islam’s Agana Lues and always makes it easy for people.]]>
<![CDATA[KONSEP PERSAINGAN BISNIS DALAM ISLAM ]]>
<![CDATA[Ridha, Sovia]]>
<![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.v16i2.633
<![CDATA[The business world is growing today have very possible occurrence of actions that benefit people and improve walfareness. But on the other hand there are many who are disadvantaged and oppressed kalnganmasyarakat due to the actions of business actors are just selfish and not thinking about the losses will befall others. therefore we need a rules that govern and become filters for businesses to do business. Tight business competition sometimes make businesses must squeeze the brain to implement competitive strategies that telling for his efforts to survive and at the same time increased. Therefore, Islam as a religion that rahmatan lil 'alamin provide constraints could be a reference for businesses in business and expand its business to a more advanced level. The basic principles of doing business competition has been described in the Qur'an and hadith the Prophet bik explicitly or through gestures.]]>
<![CDATA[KEMBALI KE NAGARI REKONSTRUKSI MASYARAKAT: ADAT BASANDI SYARAK, SYARAK BASANDI KITABULLAH (Studi Aplikasi dan Formulasi Perda Pemerintahan Sumatera Barat no 9 Tahun 2000) ]]>
<![CDATA[Nelmaya, Nelmaya]]>
<![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.v11i1.392
<![CDATA[In the fact as we know that the regional autonomy has risen up the local identity. In West Sumatera, the identity of Nagari has been being risen up for reconstructing the local societies. The reconstruction of Nagari after the regional autonomy is being assisted in the regional regulation (Perda/ Peraturan Daerah) no 9 year of 2009. The regional regulation has been obtained by fast of the society in West Sumatera. That is why; on the year of 2006 there was a fantastic changes of the condition in West Sumatera that all of villages in all regencies have changed into a Nagari system, for the exception of Mentawai regency. Since until now, the Nagari systems that have been being created are 507 Nagari located in the regencies and 44 Nagari located in the city governmental. One of the most interesting issues about the changes system of Nagari is that the system is trying to build the societies of West Sumatera to be based on the philosophy of adat asandi syarak, syarak basandi kitabullah. However, this case has been being written in the regional regulation or Perda, that the system of Nagari governmental is being regarded as an effective system to reconstruct the societies which have a high cultural values and belief in God as stated on the format of philosophical system. Whereas, in fact that the identity of the Nagari societies in Minangkabau is based on the cultural philosophy. Then, the problem is about the philosophy of adat asandi syarak, syarak basandi kitabullah has been being applied and planned in the regulational regency as the same as with the ways of the formulation.]]>
<![CDATA[FENOMENA FAJAR SHADIQ PENANDA AWAL WAKTU SHALAT SUBUH, TERBIT MATAHARI, DAN AWAL WAKTU DHUHA ]]>
<![CDATA[Hendri Hendri]]>
<![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.v2i2.367
<![CDATA[awal waktu shalat yang telah disebutkan dalam nash al-Quran dan al-Hadits ternyata masih bersifat ijtihadi. Di era sekarang yang sudah canggih, berbagai pendekatan keilmuan diikutsertakan menjadi pisau analisis dalam menafsirkan fenomena yang telah disebutkan oleh Al-Quran. Selain penafsiran fiqh para imam madzhab yang memberi penafsiran tentang tanda awal waktu shalat khususnya shalat subuh. Waktu sholat subuh di Indonesia didasarkan paradigma fajar shadiq terjadi apabila matahari berada pada ketinggian -20º. Namun pada tahun 2010 yang lalu adanya sebuah majalah Qiblati cetakan kota Malang, awal waktu shalat subuh dipersoalkan terkait dengan waktunya yang dikatakan terlalu cepat.]]>
<![CDATA[MENAKAR KEMAJUKAN HUKUM EKONOMI DI DUNIA ISLAM ]]>
<![CDATA[Izmuddin, Iiz]]>
<![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.v13i2.590
<![CDATA[Tujuan umtuk mengetahui keberadaan hukum Islam yang terinteraksi dengan keberagaman budaya lokal sehingga menjadi realitas sosial. Metodo penelitian yang dilakukan adalah deskriptif analitis terkait reallitas sosial yang terjadi di Indonesia secara umum. Faktanya hukum islam dalam setiap daerah memerlukan pernafsiran yang disesuaikan berdasarkan kontek sosial sehingga hukum Islam mempunyai jati dirinya masing-masing akan tetapi walaupun begitu subtansinya sama yaitu menerpakan spirit syariah.]]>
<![CDATA[URGENSI PENGACARA SYARI’AH DALAM PENEGAKAN HUKUM DI INDONESIA (STUDI ANALISIS PARTISIPATORIS SARJANA SYARI’AH DIMASA DATANG) ]]>
<![CDATA[Rosman, Edi]]>
<![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.v16i1.623
<![CDATA[Dalam sejarahnya, advokat sebenarnya sudah dilakukan oleh manusia sejak zaman Romawi, pada waktu itu advokat berada dalam bidang moral dan dianggap sebagai suatu pekerjaan mulia khususnya untuk menolong orang-orang tanpa mengharapkan atau menerima imbalan. Dalam UU No. 18 Tahun 2003 tentang Advokat mengatur mekanisme kerja advokat, di samping memberikan legitimasi juga sebagai rambu-rambu sebagai bentuk kontrol tanggungjawab profesi dan perilaku advokat yang merupakan perkerjaan terhormat dalam mencari keadilan dan penegakan hukum, terutama bagi hak-hak asasi terdakwa. Oleh karena itu pentingnya seorang advokat. Dalam tinjauan hukum Islam adanya kebolehan memberikan kuasa atau wakil kepada advokat. Hal ini merupakan prinsip perwakilan khususnya wakil di muka pengadilan untuk lebih mencerminkan prinsip menegakkan keadilan, karena yang diangkat sebagai wakil atau advokat adalah orang yang profesional dalam menyelesaikan perkara di Pengadilan. Oleh karena itu para penegak keadilan hendaknya menyelesaikan perkara dengan subjektif mungkin agar tercapainya prinsip keadilan sesuai yang dianjurkan dalam syari'at Islam. Dalam perkara di mana para pihak menguasakan kepada seorang kuasa hukum, maka dalam hal ini Hakim bisa memutuskan perkara secara objektif sebab kuasa tersebut adalah orang yang memang profesinya dalam bidang hukum.Disisi lain Fakultas syari’ah sebagai perguruan Tinggi yang outputnya diharapkan dapat memproyeksikan output (Sarjana syari’ah) yang siap pakai dan layak dengan mendesain pola dan pendidikan hukum yang relevan dengan dinamisasi sosial masyarakat Indonesia sekarang dan masa datang. Penegakan Hukum di Indonesia dalam segala proses dan tingkatnya dengan berbagai permasalahannya menunggu partisipasi Sarjana Syari’ah yang khususnya Advokat Syari’ah untuk mengubah wajah dan jagat penegakan hukum di Indonesia.]]>
<![CDATA[KHITBAH MENURUT PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Novel, Ismail]]>
<![CDATA[ Alhurriyah Vol 10, No 2 (2009): Juli - Desember 2009 ]]>
Publisher : <![CDATA[IAIN Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v10i2.383
<![CDATA[A marriage in Islamic law viewed as a kind of a very lofty agreement (al ‘Aqd alGhalizha). This agreement is regarded as a very important thing inside of a marriage process. Therefore, the agreement needs an introduction related with the process. Generally, in an Islamic literature this introduction called as alkhitbah or asking in marriage. According to Islamic law perspective, there are some norms in the khitbah (asking in marriage) process. One of them is a man forbidden to ask in marriage to a woman as long as the woman is asked in marriage by another man.]]>
<![CDATA[KEWARISAN DALAM PERSPEKTIF AL-QURAN (Mengungkap Filosofi porsi Bagian laki-laki Dan perempuan 2:1) ]]>
<![CDATA[Arsal, Arsal]]>
<![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.v13i1.580
<![CDATA[Regulation of inheritance in the Quran, especially porti parts that are not the same between men and women make the debate among scholars that ultimately lead to the opinion that the inheritance in the Quran nuanced muthlak justice as it is applied, and the other opinion says impression that there was discrimination provisions that can be adapted to the changed dynamics of the community. This phenomenon needs to be responded by reviewing and understanding how the philosophical portion of the parts in the verses of the Koran.]]>
<![CDATA[FILOSOFI EKONOMI MENURUT PANDANGAN ISLAM ]]>
<![CDATA[Ridha, Sovia]]>
<![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.v15i1.613
<![CDATA[Humans being is the leader (khalifah) of Allah on earth. As a leader, every single man is demanded to be obedient to the rules made by the God. These rules have been described in His Book, Koran, and in His Prophet’ hadith. One of the human’s obediance forms to God is by keeping the relationship with the Creator or it is known with the term “hablul minallahâ€and also by maintaining his relationship with other people which is known as “habl min alÂnasâ€. All forms of human activities either related to worship (mahdhah or ghairu mahdhah) or muamalah activities concerning with economic activities cannot be separated from the eyes of Allah. Therefore one of the economic philosophy keys of Islam is selfÂsurrender to the Creator in every behavior. In addition, human is also required to maintain good relations with fellow creatures of Allah such as to the other human being, animals, plants, and even the environment. To be fair and to avoid oppression toward other creatures are examples of human respect forms to the creatures of Allah SWT.]]>
