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[METODOLOGI PEMIKIRAN HUKUM SyI’AH IMAMIyAH DAN PENERAPANNyA DALAM FIQH (kajian Terhadap Kitab al-Mabsuth Fi Fiqh Imamiyah karya al-Thusi) ]]>
<![CDATA[Busyro, Busyro]]>
<![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.v13i1.581
<![CDATA[Syiah Imamiyah school of the thought and it`s relation with Islamic law has given birth to some conclusion about law which are often different from the conclusion about law expressed by shool of thought of the Jumhur. These differences are caused by the different method each school of thought is using. AlÂThusi is one of the leading actor of mujtahid Syi’ah Imamiyah who was very famous and his ideas has been referred to by most af the Syi’ah. His thought in fiqh mostly followed the method of istinbath law which is agreed upon all the Syi’ah. AlÂThusi`s concept of understanding of the verses in Quran, the different terminology of Sunnah and Ijma’, Qiyas and Qaul alÂShahaby that he refused and some Istishab that he commonly used draw a conclusion about law which is different from the Jumhur. The balance between the ijtihad method in his shool of thought and the idea about fiqh that he expressed are generally found in the research about his monumental work, kitab alÂMabsuth Fi Fiqh Imamiyah.]]>
<![CDATA[METODE IJTIHAD MUHAMMAD SYAHRUR (Analisis Kritis Terhadap Penggunaan Metode Ushul Fiqh Dan Fiqh) ]]>
<![CDATA[Arsal, Arsal]]>
<![CDATA[ Alhurriyah Vol 15, No 2 (2014): Juli - Desember 2014 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v15i2.614
<![CDATA[In the contemporary world figure usul fiqh Muhammad Shahrur including a phenomenal figure and contradictory figure. This is due to the formulation of usul fiqh which manifest contradiction with the new model and the formulation of classical fiqh scholars. Likewise with the formula set out Shahrur shows fiqh law glitik invite observers. As for the criticism akibanya inevitable criticism leveled by scholars and only a limited number of characters and the only Islamic thinkers who show partiality to Shahrur. This paper will discuss how the model Shahrur usul fiqh and fiqh, then the author will try to provide responses to the method.]]>
<![CDATA[Mengucapkan Salam dan Selamat Natal dalam Pandangan Hukum Islam (Analisis Terhadap Penafsiran Surat al-Nisa’ ayat 86 dan Maryam ayat 33) ]]>
<![CDATA[Willya, Evra]]>
<![CDATA[ Alhurriyah Vol 10, No 1 (2009): Januari - Juni 2009 ]]>
Publisher : <![CDATA[IAIN Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v10i1.374
<![CDATA[Greeting of peace and merry Christmas would be contradicted when it
involved with the faith. As a consequence, there would be an instruction to ban it. In contrast, it would be not in the same way when it related with the relationship context among human being as a fellow religion in a society. Greeting of merry Christmas could be not understood as a statement accepting and agreeing the Christian believe. The greeting regarded to be allowed as long as it regards as an expression of peace and appreciation in the society as a fellow religion. This is the same way when we come to the celebration for their great day. If a person believes that his faith would be not change, then he is allowed to come to the celebration. On the other hand, if the person afraid of changing his faith, then it would be forbidden to come to their celebration.]]>
<![CDATA[IMAM KAMPUANG SEBAGAI WALI HAKIM: Analisis Terhadap Putusan Pengadilan Agama Talu Nomor 502/Pdt.G/2011/PA Tentang Itsbat Nikah ]]>
<![CDATA[Abdul Alim]]>;
<![CDATA[Edi Rosman]]>
<![CDATA[ Alhurriyah Vol 3, No 2 (2018): Juli - Desember 2018 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v3i2.719
<![CDATA[Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.]]>
<![CDATA[STATUS HUKUM PERNIKAHAN YANG TIDAK TERCATAT MENURUT UNDANG-UNDANG PERKAWINAN INDONESIA ]]>
<![CDATA[Elfiani Elfiani]]>
<![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.v1i2.490
<![CDATA[Registration of marriage is the administrative process relating to the registration and complete bookkeeping, to provide legal certainty about the events of the wedding. Registration of marriage is aimed to establih the rule of law in the implementation of marriage in society, so that the requirements and procedures of marriage are fullfilled as it should be. The recorded Marriage is a marriage that took place in the presence of authorized officer (Marriage Registrar Officer) ; the Religious Affairs Office (KUA) for the Moslems, and civil registry for the non-Muslims. However, a phenomenon that occurs in the community, there are many marriages that are not registered because it is done not in the presence of the Marriage Registrar Officer, and consequently no marriage certificate. Un registered Marriage is not recognized by the Indonesia Marriage Law and has no legal force.]]>
<![CDATA[SJECH M. DJAMIL DJAMBEK PENGKRITIK TAREKAT YANG MODERAT DI MINANGKABAU ]]>
<![CDATA[Tarihoran, Adlan Sanur]]>
<![CDATA[ Alhurriyah Vol 12, No 2 (2011): Juli - Desember 2011 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v12i2.571
<![CDATA[Sjech. M. Djamil known as a reformer scholars in various fields including in education, theology and tarekat (Islamic religious order) in Minangkabau. This paper will research Sjech M. Djamil Djambek contact with tarekat and his criticism of the tarekat. Tarekat Syatthariyah and Naqsabandiyah are a growing tarekat early in the Minang area. Then, the tarekats have be criticized by Ulama in Minangkabau. Sjech M. Djamil Djambek learned from tarekat. He also member of tarekat. He is accommodative figure and give constructive critique. His critic is without disregard silaturrahim (personal relationship). His critique is reason without hurt feeling. So, all parties are welcome to Sjeh M Djamil. His style is moderate and quite moderate and step forward to his time.]]>
<![CDATA[Kecerdasan Spiritual Dengan Terapi Ibadah ]]>
<![CDATA[Rusyaida, Rusyaida]]>
<![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.v14i2.605
<![CDATA[Ibadah (act of devotion) has the function to calm down the restless that come out from the guilty feeling. It gives the peacefulness to the religion follower. Besides, it also teaches the sublime values such as patience, endurance, discipline, empathy, social solidarity and passion restraint. These values are the important indicator in psychological health.]]>
<![CDATA[AKULTURASI HUKUM KEWARISAN ISLAM DENGAN HUKUM KEWARISAN ADAT MINANGKABAU ]]>
<![CDATA[Ismail Ismail]]>
<![CDATA[ Alhurriyah Vol 2, No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v2i1.257
<![CDATA[The study of local custom law and Islamic law in Minangkabau is a media to know how Islamic law and local custom law contacted. The current development descibed that there was a harmony and contact between both of them. It created an acculturation in activity of Minangkabau Traditional Inheritance today. This paper discussed contiguity between Islamic law and custom law in Minangkabau society. Furthermore, this paper wrote Kajian hukum adat dan hukum Islam di Minangkabau menjadi wacana untuk melihat bagaimana perjumpaan antara hukum Islam dan hukum adat di Minangkabau. Perkembangan terakhir menunjukkan adanya harmoni dan interaksi di antara keduanya. Sehingga ada proses akulturasi dalam menampilkan praktik kewarisan harta pusaka di Minangkabau saat ini. Untuk itu, penelitian ini mengkaji interaksi antara hukum Islam dan hukum adat di masyarakat Minangkabau dalam tinjauan akulturasi. Artikel ini disusun dengan studi kepustakaan. Adapun metode analisa yang digunakan adalah metode konten analisis. Studi ini menunjukkan bahwa ada sinergi antara keteguhan dalam menjalankan hukum adat dengan ketaatan untuk melaksanakan hukum Islam dengan menjadikan falsafah Adat Basandi Syara’ Syara’ Basandi Kitabullah, Syara’ mangato adat mamakai sebagai dasar bagi penyatuan kedua sistem hukum yang berbeda tersebut. Akhirnya, perjumpaan hukum adat dan hukum Islam dalam masyarakat Minangkabau menunjukkan telah terjadi dialog dan merekonstruksi hukum Islam baru dalam nuansa lokal.]]>
<![CDATA[Kebebasan Berpendapat: Tinjauan Filosofis Pasal 22 Deklarasi Kairo tentang HakAsasi Manusia dalam Islam ]]>
<![CDATA[Abd Rahman]]>
<![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.v3i1.531
<![CDATA[Kebebasan berpendapat menjadi topik penting dalam sistem demokrasi sebab menjadi bagian dari Hak Asasi Manusia (HAM). Pentingnya perihal HAM, termasuk kebebasan berpendapat dan berekspresi juga diterapkan di negara anggota Organisasi Konfrensi Islam (OKI) yang tertuang dalam Deklarasi Kairo tentang Hak Asasi Manusia menurut Islam. Bagaimana konsep hak berpendapat dalam Deklarasi Kairo dan nilai-nilai filososfis yang terkandungnya? Makalah ini mengupas perihal norma hukum dan norma Islam yang terkandung di dalamnya. Sejatinya, manusia itu memiliki kebebesan untuk menyatakan pendapat dan berekspresi karena manusia adalah mahluk yang memiliki akal. Namun, nilai penting dalam kebebasan berpendapat itu setidaknya tidak melanggar dari maqashid al-syariah. Oleh sebab itu, pasal 22 pada Deklarasi Kairo hendak menerapkan hak asasi manusia namun tidak boleh melanggar hak asasi orang lain.]]>
<![CDATA[PENGARUSUTAMAAN GENDER DALAM PEMIKIRAN HUKUM IMÂM ABÛ HANÎFAH DAN RELEVANSINYA DENGAN PEMBAHARUAN HUKUM ISLAM ]]>
<![CDATA[Busyro Busyro]]>
<![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.v1i1.479
<![CDATA[Imam Abu Hanifa is the founder of the Hanafi school of law which is famous for rational thought. In his periode discussion the regarding by gender haven`t known as the contemporary era, but in his ijtihads that related with women, indirectly he has given a strong position for a woman as a subject of law. This is different from the ulama mayority who often place women as objects of law. Consequences of legal thinking, among others, making women as human beings that will determine the issue of marriage, other social relations and also in matters of worship. In relation to the position of women in politics and government, Imâm Abû Hanîfah already gives the right to women to be judges in civil matters. As for the head of state, it looks like the traditions about the ban on women becoming head of state, understood the same as the scholarly opinions. Understanding it seems not prohibit absolutely, but the circumstances of women who exist in his time that causes such ijtihad. When linked with the present condition of women, presumably Imâm Abû Hanîfah will interpret the tradition in accordance with contemporary gender studies.]]>
