El-Faqih : Jurnal Pemikiran dan Hukum Islam
El-Faqih, Jurnal Pemikiran dan Hukum Islam, ISSN, 2503-314X ( Online) and 2443-3950 (Print) is a peer-reviewed journal published by the Faculty of Sharia, IAI Faqih Asyari Kediri. This scholarly periodical specializes in the study of Islamic law and seeks to present the various results of the latest research, both conceptual-doctrinal and empirical, in the field. The editors welcome contributions in the form of articles to be published after undergoing a manuscript selection mechanism, peer-review, and editing process. The journal is published twice a year in April and October. It is now a fully online journal, and it only accepts manuscript submissions written in Indonesia, English, and Arabic.
Articles
176 Documents
<![CDATA[Efektifitas SUSCATIN dalam Membentuk Keluarga yang Sakinah Mawaddah Wa Rahmah ]]>
<![CDATA[Muhammad Al Faruq]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 5 No 1 (2019): EL-FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v5i1.57
<![CDATA[Abstract Ministry of Religious initiatives to implement the program in accordance with the regulations issued by the Director-General of Islamic Community guidance of the Department of Religious candidates for the No. DJ. II/491 Year 2009. Therefore, the quality of a marriage is determined by the readiness and maturity of the two prospective spouses to meet the life of the household in order to form a harmonious family in accordance with the premarital ideals. The research uses Research and Development (R&D) methods by combining qualitative and quantitative research. Qualitative data is obtained through verbal and written interview results. The problems that occur in the community that the effectiveness of the prospective bride course has not walked fully well, with a variety of factors that inhibit, so that the bride who has not understood the whole material about the concept of family Sakinah that has been poured in the course process Bride brides. For that, the research seeks to uncover the implementation of the bride candidate course at the Office of Religious Affairs (KUA) of Papar District of Kediri, as well as how the prospective bride understanding the family concept of Sakinah.]]>
<![CDATA[Dimensi Kesalehan Sosial Dalam Tafsir al-Iklil fi Ma’ani al-Tanzil Karya Misbah Zain al Musthafa ]]>
<![CDATA[Abd Majid Abror]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 5 No 2 (2019): EL-FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v5i2.61
<![CDATA[Abstract The individual righteousness referred to is a righteousness that only takes care of worship solely as it relates to God and self-interest, while social righteousness is understood as righteousness that demonstrates the behavior of people who care about Islamic values, which are social. The dimension of social righteousness which is poured by KH Misbah Zain al-Mustafa in his commentary on Al Iklil fi Ma'ani at-Tanzil as a solution to the phenomenon of social inequality in daily life and can be enshrined in a contemporary era, including 1) Brotherhood of fellow man: Ukhuwah Insaniyatih; 2) Brotherhood and Marriage: Ukuwah Nasabiyah Shihriyah; 3) Brotherhood of tribe and Nation: Ukhuwah Sya'biyah Wathaniyah; 4) The Brotherhood of fellow believers: Ukhuwah Diniyah; 5) The Sisterhood-Seagama: Ukhuwah Imaniyah.]]>
<![CDATA[Tipologi Ayat Ahl Al-Kitab Dalam Al-Qur’an ]]>
<![CDATA[Fadhila Sidiq Permana]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 5 No 2 (2019): EL-FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v5i2.65
<![CDATA[Abstract In the Qur'an the discussion of the Ahl al-Kitab there are many categories. Some contain a condemnation of the Ahl al-book, some of which contain a good expression to the Ahl al-Kitab. What becomes an allergy is that if a person only emphasizes one aspect of the community but the fact that he or she is even crashing into another. A person who only emphasizes the religious community and does not care about other maslahah such as the benefit of the soul (Hifz an-nafs) and common sense (Hifz al-' Aql) will cause various problems in the midst of society. The results concluded that there were five fundamental benefits in the verses relating to the Ahl al-Kitab. Whether it is religious, mental, resourceful, hereditary, or treasure. Then when traced deeper and comparably, there is a relation between one maslahah and other maslahah, such as the recommendation to do justice to the Ahl al-book which was originally an attempt of the Hifz al-'aql turns positive impact For the benefit of the soul (Hifz al-Nafs) and religious benefits (Hifz ad-Din), this is what is then referred to as Maslahah interconnectivity.]]>
<![CDATA[Intervensi Negara Melalui Lembaga Hisbah Untuk Keseimbangan Harga Dalam Perspektif Hukum Ekonomi Syariah ]]>
<![CDATA[Miftakhul Huda]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 5 No 2 (2019): EL-FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v5i2.66
<![CDATA[Abstract Indonesia is a country where the majority of the population is Muslim, Islam in intervention activities allows state interference in economic activities. Because, if economic activities only rely on market mechanisms, it can be a fatal risk for general problems. The weakness of the market mechanism is that the market is always in favor of the strong, both in terms of capital, science, technology, and management. In addition, there is interference from the government. The government intervention of the Republic of Indonesia in handling current economic problems is one of them through Law No. 39 of 2007 concerning customs. Illegal export and import goods can damage the economic system because it disrupts the market balance. So the definition of market intervention is government interference in regulating the market economy, which aims to maintain price stability. The main purpose is to control the developing price situation, whether it is normal or there is a price surge, is it due to scarcity of goods or other factors that are not fair. From this inspection, the monitoring team gets objective data that can be followed up in response.]]>
<![CDATA[Modernisasi Umat Islam India: Studi Pemikiran Amir Ali Dan Akhmad Khan ]]>
<![CDATA[Moch. Azis Qoharuddin]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 5 No 2 (2019): EL-FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v5i2.67
<![CDATA[Abstraksi Di India kemunduran umat Islam terjadi diberbagai bidang kehidupan. Mulai dari pemahaman dan praktek-praktek keagamaan yang dinilai menyimpang, sampai persoalan duniawi seperti ekonomi, politik dan sebagainya yang memprihatinkan. Keadaan ini, telah membangkitkan semangat tokoh-tokoh umat Islam untuk mengenali sebab-sebab kemunduran dan melakukan perbaruan.]]>
<![CDATA[Urgensi Dan Signifikansi Studi Islam Dalam Perspektif Orientalis-Oksidentalis ]]>
<![CDATA[Komaru Zaman]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 5 No 2 (2019): EL-FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v5i2.68
<![CDATA[Abstraksi Mempelajari dan mendalami studi Islam merupakan suatu hal menarik yang akan selalu muncul dan ditemukan dalam setiap tempat dan waktu. Sebagaimana yang telah dilakuka oleh kaum Orientalis yang sangat tertarik dengan perkembangan Islam di dunia, dengan metode dan pendekatan yang ilmiah sehingga mampu memberikan sisi keilmuan yang bersifat obyektif. Kemudian muncul para Oksidentalis yang juga berusaha untuk mengembangkan ilmu keislaman dengan berbagai metode dan pendekatan. Jika pada mulanya sebelum tahun 1890 an kaum Orientalis mempunyai tujuan yang negatif dengan upaya melemahkan dan membenci perkembangan Islam, berbeda dengan kaum orientalis pada masa sesudahnya yang lebih moderat dari sisi keilmuan. Adapun kaum oksidentalis juga berupaya untuk memperkuat kembali ilmu keislaman. Tentunya sisi positif yang dapat diperhatikan adalah adanya upaya untuk melihat Islam secara obyektif.]]>
<![CDATA[Konsep Perjanjian Perkawinan Dalam Perspektif Perbandingan Hukum ]]>
<![CDATA[Achmad Asfi Burhanudin]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 5 No 2 (2019): EL-FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v5i2.69
<![CDATA[Abstraksi Terdapat berbagai kasus yang berhubungan dengan perkawinan terutama yang menyangkut perceraian. Jumlah perkara yang masuk di Peradilan tidak sebanding dengan jumlah hakim yang menangani perkara itu untuk memeriksa, mengadili dan menyelesaikan perkara yang diajukan oleh para orang-orang yang mencari keadilan. Jenis perkara lain yang banyak diajukan didominasi oleh kaum perempuan yang seharusnya merasa terlindungi dengan adanya perjanjian perkawinan. Tuntutan ke Pengadilan Agama di wilayah hukum masing-masing Pengadilan di Indonesia pun semakin hari meningkat. Namun terdapat wilayah hukum tertentu yang jumlah perkaranya sedikit karena mempunyai hukum kebiasaan atau tradisi budayanya dibidang perkawinan yang berkaitan dengan perjanjian perkawinan sebelum dilaksanakan akad nikah harus mempertahankan perkawinan mereka hingga salah satu dari pasangannya meninggal dunia. Perjanjian perkawinan (Pranikah) dapat diartikan sebagai Akta Kesepakatan calon suami-isteri dalam membuat klausul-klausul yang tertuang dalam perjanjian yang nantinya akan mengikat dan ditaati setelah terjadinya perkawinan mereka tentang segala sesuatu yang berkenaan dengan kategori Harta Bersama, melakukan sesuatu atau melarangnya (termasuk KDRT-Kekerasan Dalam Rumah Tangga), larangan selingkuh- poligami (poliandri), pengaturan penghasilan masing-masing untuk kebutuhan rumah tangga, penyatuan atau pemisahan harta yang dihasilkan dalam perkawinan atau harta bawaan, tanggung jawab hutang masing-masing, pengasuhan anak, biaya perawatan hidup pendidikan anak hingga dewasa dan mandiri. Perjanjian perkawinan dalam Hukum Perdata Barat (KUH Perdata) dengan Hukum Islam mempunyai persamaan yaitu dilakukan secara tertulis, sedangkan perbedaannya terletak pada keabsahan dan kekuatan mengikatnya terhadap pihak ketiga. Perjanjian perkawinan (Pranikah) pada jaman sekarang sangat perlu untuk mengantisipasi niat yang tidak baik dari pasangan yang mengincar harta atau maksud yang tidak baik lainnya dalam menikahi seseorang.]]>
<![CDATA[Status Harta Waris terhadap Anak Angkat Perspektif Adat Jawa dan KHI ]]>
<![CDATA[Ahmad Hafid Safrudin]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 5 No 2 (2019): EL-FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v5i2.70
<![CDATA[The presence of adopted children in the family allows for a high level of emotional bonding, which no longer separates one another. So, in time the adopted child can be counted as the person who deserves the property of foster parents after death. This is the result of what happened in the later days. In relation to the problem in this study, that the existence of the adopted child above has a position on the inheritance of treasures. According to Javanese customary law, although the child's appointment does not decide the child's relationship with the parent and adopted child does not become the child of the adoptive parents, but the adopted child is entitled to the inheritance of both the parents and the adoptive parents. Under Islamic law, although it is clear that Islam cannot accept the existence of an adopted child on his or her position on the inheritance of adoptive parents. However, KHI which is a legal written law that is applied as a special guideline for Muslims in resolving all legal issues including the position of the adopted child, in article 209 KHI explained that the adopted child is entitled to receive a testament of a general order of 1/3 from the heritage property of foster parents]]>
<![CDATA[Konsep Maqasid Al-Shari‘ah Abdullah bin Bayyah ]]>
<![CDATA[Miftakhul Arif]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 6 No 1 (2020): EL FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v6i1.100
<![CDATA[This article is the result of the literature research on the concept of maqasid alshari‘ah according to Abdullah ibn Bayyah, a Muslim thinker from Mauritania, Africa. The results concluded several things as follows. First, the decline of Islamic law according to the Bayyah Bin is caused by three factors, namely: failure in seeing social reality, superficiality in understanding the nature of Islamic law, as well as error methodology. Secondly, to answer the problemabove Bin Bayyah put maqasid al-shari‘ah as the spirit of jurisprudence. Any law that does not bring the maqasid to the body without the spirit. Secondly, the maqasid al-shari‘ah should be placed in the framework of the Islamic law methodology, partnering with usul al-fiqh. The task of maqasid al-shari‘ah is as a guideline for the excavation of the law (istinbat), while the task of usul al-fiqh is to digest (indibat) maqasid al-shari‘ah so as not to be legalized. The maqasid al-shari‘ah approach, according to Bayyah Bin, also requires a middle position between the use of general evidence (Al-Kulliy) and special Evidence (Juz'iy), between text and context. In this way, maqasid al-shari‘ah is expected to present a religious fatwa that is compatible with social reality and bring the benefit of the people.]]>
<![CDATA[Praktik Sewa Lahan Pertanian di Masyarakat Perspektif Hukum Ekonomi Islam ]]>
<![CDATA[Muhamad Wildan Fawa’id]]>;
<![CDATA[Nur Huda]]>
<![CDATA[ El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol 6 No 1 (2020): EL FAQIH ]]>
Publisher : <![CDATA[Institut Agama Islam (IAI) Faqih Asy'ari Kediri ]]>
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DOI: 10.29062/faqih.v6i1.101
<![CDATA[Indonesia is an agrarian country. About 13% of the total land area in Indonesia is used for agriculture. Then, about 5% of them are located on Java Island, approximately 7.1 million hectares the area of this agricultural land in its management is more managed by the community, with a variety of akad done. Starting from rent for a season, a year even buy. For people who are farmed but do not have farmland, to buy will feel heavy, because the price of land will continue to crawl up from year to year. The solution is the lease. Like a rental in general, tenants only have the right to make use of not selling. But according to some Ahaadeeth rented farmland was not allowed by the prophet. But using the analytical descriptive method of the study replied that the lease of farmland forbidden by the prophet was rent by paying using the harvest. But no one can guarantee this land can be harvested or not. From here comes speculation, whereas in Islam we are forbidden for speculation. So the rental of land is allowed because as long as paying rent using money, not agricultural products. So the element of speculation and harm can be eliminated]]>
