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INDONESIA
Al Hurriyah : Jurnal Hukum Islam
ISSN : 25493809     EISSN : 25494198     DOI : -
Core Subject : Social,
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
PEGADAIAN SYARI’AH: (Teori dan Prakteknya di Indonesia) Suryani, Eli
Alhurriyah Vol 10, No 1 (2009): Januari - Juni 2009
Publisher : IAIN Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (422.963 KB) | DOI: 10.30983/alhurriyah.v10i1.373

Abstract

One of alternative ways in Islamic financing is by using pawnshop, it is did not need for any difficult requirement even with the process. That is why an institution of Islamic pawnshop has social functions (besides it indicates of business function) towards society benefits as ta’awun (helpful) concept in Islam. But we still need for a review study related with the all transactions and practicalities in the Islamic pawnshop. Practically and operationally, an Islamic pawnshop is more taking part in economic aspect and profits oriented. Only a few of them would be orient in social aspect. The most basic ideology of a pawnshop (rahn) is for tabarru’ (goodness) and not for tijarah (trade).
KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia) Febrina Sari; Dahyul Daipon
Alhurriyah Vol 3, No 2 (2018): Juli - Desember 2018
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (723.683 KB) | DOI: 10.30983/alhurriyah.v3i2.718

Abstract

Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified into two; usury of debt and usury debt buying and selling. Usury debt accounts are divided into two, namely; usury qiradh and usury jahiliyah, while usury selling and buying is also divided into two, namely usury fadhal and riba nasi'ah. The rules relating to usury are also widely discussed by the jurists in their books. KHES is the actual form of Islamic law in Indonesia related to Islamic economic activities. So that with the presence of KHES, economic business actors carried out according to shari'ah principles if a dispute occurs, it can be resolved with this KHES reference. KHES has been used as a guideline that replaces Islamic law, namely the Qur'an and hadith. KHES is a syari'ah principle guideline source for Judges in the Religious Court and also for the Syari'ah Arbitration Agency in terms of resolving sharia economic disputes. The problem is that none of the KHES articles deal with usury. The word "usury" is only a few that can be found in this book of KHES. This is due, among others; First, KHES discusses the contracts in mu'amalah. While usury is not a contract. Second, KHES adopts some of the books of Majallah al Ahkam al ‘Adliyyah of the Ottoman Turks so also there is no discussion regarding usury or interest. Third, avoiding usury is the principle of transactions / contracts in the Shari'ah. The position of usury is parallel with gharar, maisir and dharar which must also be avoided. Fourth, that in the treasury of Islamic law or fiqh it has been discussed / discussed in depth and wide, so that it is felt that there is no need to be raised (specifically discussed) in KHES.
KEKERASAN SEKSUAL PADA ANAK DI INDONESIA (Tipologi, Respon Pemerintah Dan Hukum Islam) Dahyul Daipon
Alhurriyah Vol 1, No 2 (2016): Juli - Desember 2016
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (563.765 KB) | DOI: 10.30983/alhurriyah.v1i2.489

Abstract

Indonesia is in a state of child abuse emergency, data each year has steadily increased as released by the Indonesian Child Protection Commission (KPAI) from 2011 to 2014 as follows, in 2011, 2178 cases of violence occurred, in 2012 there are 3512 cases, in 2013 there 4311 cases, in 2014 there are 5066 cases. Violence against children can occur within four (4) form, physical abuse, sexual, psychological and neglect. Of the four forms of child abuse, sexual abuse occupies the number of cases in each year. Both in the region and in the capital city of the country. Most cases occur in Jakarta, Bogor, Depok, Tangerang, and Bekasi (Jabodetabek). Sexual abuse not only happen in big cities but also in small towns even to the villages. In response, the Indonesian government through the leader of the country, President has issued a decree No. 1 of 2016 About the Child protection, it is the second amendment of Law No. 23 of 2002, the first amendement is Law No. 35 of 2014. The essence of the changes is the weighting punishment either principal and additional penalties. According to Islamic law, sexual abuse of children can be classified to ta'zir criminal offense, because there are no passages that describe the forms of punishment.
HUBUNGAN FIQH DAN ILMU EKONOMI DALAM EKONOMI ISLAM Joni, Yefri
Alhurriyah Vol 12, No 1 (2011): Januari - Juni 2011
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1633.523 KB) | DOI: 10.30983/alhurriyah.v12i1.570

Abstract

Discussion about epistemology of Islamic economy among the Islam theologian is a very interesting discussion, remind that rules in life, which is known as fiqh, it cannot be directly regarded as an economic science. Likewise direct economic science cannot be labeled with Islamic’s name, because it source is different.
Bimbingan Konsumsi Dalam Islam Rahmi, Rahmi
Alhurriyah Vol 14, No 2 (2013): Juli - Desember 2013
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (701.808 KB) | DOI: 10.30983/alhurriyah.v14i2.604

Abstract

Human beings are made up of various elements, it’s kind of soul, mind, body and the heart. These elements have a relationship between each other. For example, human needs to eat, basically is not a stomach or physical needs only, however, in addition to an impact on physical strenght, eat also have an impact on the other body elements, such as soul, mind and the heart. Therefore, Islam requires every food that we eat should have benefit the whole elements of the body. Therefore, what is consumed must meet the essential needs of all elements of the body. The purpose of the essential is a positive association between consumption activity with structured activities from elements of the bodies themselves. If consumption resulting in dysfunction and even damage to one or several elements of the body, of course it is not a essential needs of human. Therefore, Islam expressly forbids the items which will bring harm to the man himself.
PENGGUNAAN ISTISHAB DAN PENGARUHNYA TERHADAP PERBEDAAN ULAMA Husnul Haq
Alhurriyah Vol 2, No 1 (2017): Januari - Juni 2017
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (561.434 KB) | DOI: 10.30983/alhurriyah.v2i1.244

Abstract

Islam is a comprehensive religion. The comprehension of Islam does not lie in the completeness of the content of the Qur'an and Hadith, because in fact the verses of the Qur'an and Hadith are limited in number, while the human problems are growing. So, the role of ijtihad as a means of reform of Islamic law is vital. One of the methods of ijtihad is istishab. This study aims to describe the nature of istishab, clerical opinion about the value of its strength as a source of law, as well as the influence of ulama's opinion about the value of his resistance to differences of opinion in Islamic law. The approach used in this research is descriptive-qualitative. By using this method of research, this study concludes that the majority of scholars of the Maliki, Shafii, and Hambali sect assert that istishab is a hujjah to defend something that already exists (daf'i) and establish something that does not exist yet (itsbat). The late ulamas of the Hanafi sect assert that istishab is a hujjah in defense of something that already exists, while the majority of the Hanafi scholars and some scholars of the Shafi'i sect state that istishab is not a hujjah at all. The difference of the ulama's view of the use of istishab in ijtihad has led to differences in their views on Islamic law, as in the case of the law of the disappeared’s inheritance. Islam merupakan agama yang komprehensif. Komprehensifitas Agama Islam tidak terletak pada kelengkapan kandungan al-Qur’an dan Hadis, sebab faktanya ayat al-Qur’an dan hadis jumlahnya terbatas, sedangkan permasalahan manusia semakin kompleks. Karenanya, peran ijtihad sebagai sarana pembaharuan hukum Islam sangatlah vital. Salah satu metode ijtihad adalah istishab. Penelitian ini bertujuan untuk mendeskripsikan hakikat istishab, pendapat ulama tentang nilai kehujjahannya, serta pengaruh perbedaan pendapat ulama tentang nilai kehujjahannya terhadap perbedaan pendapat dalam hukum Islam. Pendekatan yang penulis gunakan dalam penelitian ini adalah deskriptif-kualitatif. Dengan menggunakan metode penelitian tersebut, penelitian ini menyimpulkan bahwa mayoritas ulama dari mazhab Maliki, Syafi’i, dan Hambali menyatakan bahwa istishab merupakan hujjah untuk mempertahankan sesuatu yang sudah ada (daf’i) dan menetapkan sesuatu yang belum ada (itsbat), sedangkan ulama Muta’akhirin dari mazhab Hanafi menegaskan bahwa istishab merupakan hujjah dalam mempertahankan sesuatu yang sudah ada saja, sementara mayoritas ulama mazhab Hanafi dan sebagian ulama mazhab Syafi’i menyatakan bahwa istishab bukan merupakan hujjah sama sekali. Perbedaan pandangan ulama tentang penggunaan istishab dalam ijtihad ini ternyata menyebabkan perbedaan pandangan mereka dalam hukum Islam, seperti dalam kasus hukum waris orang hilang.
ABORSI DALAM PANDANGAN HUKUM ISLAM KAITANNYA DENGAN DIBOLEHKANNYA MENURUT PP NOMOR 61 TAHUN 2014 TENTANG REPRODUKSI Nofiardi, Nofiardi
Alhurriyah Vol 16, No 2 (2015): Juli - Desember 2015
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (743.428 KB) | DOI: 10.30983/alhurriyah.v16i2.660

Abstract

A fetus life in Islamic law is an honorable life and it is prohibited to do the persecution to the fetus, even if it is done by the parents, including by the mother who conceives him in hard and rough situations. Therefore it is very interesting to discuss about abortion in Islamic law point of view in relation to Government Regulation No. 61/2014 About reproduction, either the abortion is done before or after blowing the spirit.
LEGISLASI HUKUM ISLAM DI INDONESIA (Sejarah Dan Relevansi Praktis Pembaharuan Hukum Nasional) Edi Rosman
Alhurriyah Vol 1, No 1 (2016): Januari - Juni 2016
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (395.756 KB) | DOI: 10.30983/alhurriyah.v1i1.478

Abstract

This paper portray the importance of the legislative process and the history of the development and renewal of Islamic law in Indonesia. The importance of legislation is because Islamic law in the form of Shariah and fiqh can not be implemented due to various factor. One factor that makes it difficult to be implemented is the dominance of the diversity of Fiqh Mahzab as well as another factors. In its historical records, some already implemented in the Religious Court, within certain limits. Religious Courts will not fully implement shari'ah and fiqh if its not regulated in the form of laws as written law. Islamic law Maslahah that has been enacted will engender multi maslahah. To reduce the diversity of mazhab fiqh, not only with the judicial process, but also with the process of legislation that will create legal unification,legal certainty and its emplementation can be enforced through state institutions. Social change will be realized if the Islamic law enacted relevant to social needs.
IMPLEMENTASI ZAKAT DALAM KEHIDUPAN EKONOMI Sovia Ridha
Alhurriyah Vol 11, No 2 (2010): Juli - Desember 2010
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (510.489 KB) | DOI: 10.30983/alhurriyah.v11i2.560

Abstract

The persistence of human life is supported by many factors; one of them is about the existence of income and outcome for somebody to fulfill the need of his necessity and those who are under his responsibility. The incoming source can be obtained either by an effort or giving from another people voluntarily. Zakat is one of the sources that can be obtained from another people then can be used either for consuming for his daily needs or as a financial capital exertion that hopefully it will be spreading out to be bigger someday.
Pengaturan Perkawinan Beda Agama di Indonesia (Kajian Sejarah Sosial Hukum Islam era 1945-sekarang) Arsal Arsal
Alhurriyah Vol 14, No 1 (2013): Januari - Juni 2013
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (557.417 KB) | DOI: 10.30983/alhurriyah.v14i1.595

Abstract

Heterogeneity religion professed by the people of Indonesia in its interactions will impact the marriage. Quite a lot of cases the marriage religious differences occurred in the midst of society has not been well received and is still considered problematic. On the other side of the Indonesian state already has laws about marriage, it’s just that this law does not mention any concrete related interfaith marriage. This led to multiple interpretations and does not have legal certainty in relation to interfaith marriage. Although it must be admitted that the problem of interfaith marriage has been legal vacuum, on the other hand to hold marriage it will not be dammed. In connection with this begs the question: how states organize interfaith marriage and how far the state’s recognition of marriage.

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