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Mu'tashim Billah
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Universitas Islam Negeri Sunan Kalijaga, Jln. Marsda Adisucipto, Yogyakarta, Indonesia. Kode Pos 55281
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Al-Mazaahib: Jurnal Perbandingan Hukum
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 23027355     EISSN : 28091019     DOI : -
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
Al-Mazaahib adalah jurnal pemikiran hukum milik Jurusan Perbandingan Mazhab dan Hukum, Fakultas Syari’ah dan Hukum UIN Sunan Kalijaga Yogyakarta. Al-Mazaahib merupakan jurnal yang berisi atau memuat karya-karya ilmiah yang terkait dengan pemikiran-pemikiran di bidang hukum, baik hukum umum (positif) maupun hukum Islam. Keberadaan Jurnal Al-Mazaahib ini tentu sangat penting dalam menggali, memperkaya, dan mengembangkan pemikiran dan teori-teori hukum. Dengan demikian, Jurnal Al-Mazaahib ini akan memberikan kontribusi positif dalam memperkaya khazanah pemikiran di bidang hukum, baik hukum Islam maupun hukum positif.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 177 Documents
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The Fatwa of MUI on Gafatar from The Perspectives of Farid Esack and Jacques Derrida Dardiri, Muhammad Hudan
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 9 No. 2 (2021): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v9i2.2414

Abstract

This article discusses the controversies emerged as a result of the the MUI Fatwa on Gafatar. The data of this article is gathered through series of literature review, and is analysed using descriptive analysis method. The aim of this study is, to examine the MUI fatwa from the perspectives of Farid Esack’s hermeneutic liberation and Derrida’s concept of deconstruction. The comparative between liberation hermeneutic and deconstruction on dissecting Gafatar heretical fatwa which is issued by the Indonesian Council of ‘ulama  (MUI) are purposed to see how different views can just happen among the society. As one of the citizen of the big heterogeneous nation (Indonesia), it is important to understand well those differences among people in order to have the wise respond toward those  differencences. This study shows that Gafatar does not expect the liberation of discrimination, but, Gafatar actually destructs the teaching of Islam; Gafatar’s teachings opposed Esack’s hermeneutical keys;Gafatar is a mere organization that wants to interpret Islam in a different way of interpretation which purposed to fulfill the willingness of freedom from God’s commands; from the perspective of Derrida’s deconstruction theory, MUI gain a domination of truth in interpretation of al-Qur’an which close other’s interpretation.
Analisis Konsep Wasiat Wajibah dalam KHI dan Putusan MA Gafur, Abdul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 10 No. 1 (2022): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v10i1.2483

Abstract

This article attempts to answer two questions regarding the concept of wasiat wajibah: first, what is the background of KHI Article 209 concerning wasiat wajibah and the reason of Supreme Court extends the concept of wasiat wajibah to non-Muslim relatives and stepchildren; second, how are the similarities and differences between wasiat wajibah in the KHI and the Supreme Court's decision. This article is a qualitative research using data sourced from the literature. The data obtained then analyzed using a descriptive-comparative approach. The results of the discussion shows that wasiat wajibah in the KHI is motivated by Islamic law, customary law and in order to provide legal certainty and bridging legal differences between Islamic law and customary law related to adoption law. As for the wasiat wajibah in the Supreme Court Decision, which is given to non-muslim relatives to fill a legal vacuum, on the basis that judges may not reject cases that have no law or are unclear. The difference between wasiat wajibah in the KHI and the Supreme Court's decision is in terms of the recipient of wasiat wajibah. According to KHI, it is intended for adopted children and adoptive parents with a maximum of 1/3 of the inheritance. Meanwhile, the Supreme Court's decision can be applied to non-muslim relatives and stepchildren. They get a share of muslim heirs based on wasiat wajibah as much as the share of muslim heirs on an equal footing, a maximum of one third or a maximum of 1/3 of the inheritance.
Perluasan Kewenangan dan Penegakan Hukum Praperadilan di Indonesia dan Belanda Kripsiaji, Dinar; Minarno, Nur Basuki
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 10 No. 1 (2022): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v10i1.2573

Abstract

This article examines the expansion of pretrial authority based on the Constitutional Court Decision Number 21/PUU-XII/2014, which focuses on the philosophy of pretrial in the context of the protection of human rights and the comparison of pretrial enforcement in Indonesia and the Netherlands. This article is qualitative research by utilizing data sourced from the library (library research), this article uses several approaches, they are: legal approach, case approach, comparative approach and conceptual approach. The decision of the Constitutional Court Number 21/PUU-XII/2014 is expected to bring hope, but there are still many problems that have occurred and have caused criticism. This post-decision pretrial was made with a more concrete formulation in the Draft Criminal Procedure Code and prioritized the interests of the suspect. This control effort emphasizes the principle of balance in the protection of human rights for suspects. This article concludes that the Constitutional Court Decision Number: 21/PUU-XII/2014 is expected to provide optimism, although there are still many obstacles that arise. As a recommendation, the House of Representative is expected to be able to draw up regulations regarding the expansion of pretrial authority at the investigation stage. Based on this, an integrated criminal justice system is needed and pretrial is still used in the draft KUHAP with a more explicit formulation that prioritizes the interests of the suspect.
Praktik Rukun Qauli Dalam Salat Bagi Difabel Wicara Perspektif Abu Hanifah dan Asy-Syafi’i Fa'izah, Shofa Auliya
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 10 No. 2 (2022): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v10i2.2776

Abstract

In Fiqh, there is no sufficient discussion about the prayer of the speech disabled. Even though there is no specific and detailed discussion regarding the law of prayer for speech disabled people (pillars that cannot be carried out by speech disabled people). In this case there is a difference of opinion between Abu Hanifah and ash-Shafi'i. The type of research used is Library Research, which uses literature in the form of books, books, journals, dictionaries, literature related to the object of study. The nature of this research is descriptive, comparative, analytic, namely explaining, explaining, and analyzing as well as comparing the legal istinbath method used by two jurists. The results of this study indicate that Abu Hanifah and asy Syafi'i have different opinions regarding the pillars of qauli in carrying out prayers. In this case, Abu Hanifah is of the opinion that surah al-Fatihah is not included in the pillars of prayer, but what is included in the pillars of prayer is reading the verses of the Qur'an, if the mushalli cannot read it, then the substitute/badal, the mushalli may replace it by being silent for a moment if during the reading of Surah Al Fatihah finished. Meanwhile, ash-Shafi'i has a different opinion that reading surah al-Fatihah is one of the pillars of prayer, if the mushalli cannot read it, then the substitute/badal, the mushalli may read the surahs that he can whose letters are not less than the number of letters in sura al-Fatihah. 
Waris Beda Agama Dalam Perspektif Hukum Islam: Studi Komparasi Pemikiran Wahbah Az-Zuhali dan Yusuf Al-Qaradawi Musadat, Ahmad
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 4 No. 1 (2016): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v4i1.2845

Abstract

Although the legal provisions on inheritance from different religions in Islam have actually been rolled out for a long time. There is no clear spot regarding the inheritance of different religions at this time. Evidence that there are still differences of opinion regarding the issue of inheritance from different religions here, namely between Wahbah az-Zuhaili and Yusuf al-Qaradawi. Wahbah az-Zuhaili prohibits inheritance from different religions, but Yusuf al-Qaradawi with his minority fiqh rejects the absolute prohibition of inheritance, but only prohibits harbi infidels. The type of this research is Library Research. This research is descriptive, analytic, comparative The approach used by the authors is the uṣul al-fiqh approach by using muṭlaq and muqayyad theories. The approaches and theories above are to find out the differences in thoughts and backgrounds that cause these two figures to be different. In this difference, Wahbah az-Zuhaili absolutely rejects the inheritance of different religions because of his understanding of the hadith of the Prophet. Because Wahbah az-Zuhaili views this hadith of the prophet as absolute, so the meaning of the word infidel in the hadith is interpreted comprehensively for all infidels without exception. absolute. Because according to him the hadith of the Prophet still has a broad meaning. The theory which is considered as a muqayyad theory of hadith interpretation here causes the word infidel in that hadith to be interpreted as the takwil of followers of the Hanafi school of thought. The interpretation here specifies the word infidel from the word infidel to infidel harbi only. Yusuf al-Qaradawi's theory is relevant in Indonesia because Indonesia itself recognizes religions other than Islam itself.
Sabda Raja Sultan Hamengku Buwono X Menurut Aktivis PWNU Yogyakarta Dan Aktivis PWM Yogyakarta: Studi Analisis Terhadap Penghapusan Gelar Khalifatullah Atiq, Diana Sitatul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 4 No. 1 (2016): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v4i1.2844

Abstract

The Sultanate of Yogyakarta is the legal heir to the Islamic Mataram kingdom with a royal government system that still exists today. In the system of royal government, a Sultan (king) has the highest absolute authority, both in the form of prohibitions and orders. This research is a field research using the interview method with Nahdlatul Ulama activists (PWNU Yogyakarta) and Muhammadiyah activists (PWM Yogyakarta). This research is descriptive analytic in nature, namely an attempt to describe and collect data related to the removal of the title Khalifatullah, then an analysis of the data is carried out based on existing theories in Islamic law. The results showed that Nahdlatul Ulama activists refused to abolish the Khalifatullah title on the grounds that the Khalifatullah title contains al-'urf, and the Khalifatullah title has become a legitimacy and recognition that the line of power in the Palace is based on male offspring. Whereas Muhammadiyah activists refused to abolish the title on the grounds that they were in the leadership of the Keraton, the tradition of changing power was to adhere to a patriarchal system, and the title Khalifatullah was an affirmation that men were the ones who had the right to inherit the leadership of the Keraton. According to the author's analysis, Nahdlatul Ulama activists use the Ijtihad Jamâ'i method, namely in extracting and making decisions related to their rejection of the abolition of the Khalifatullah title by practicing qawa'id ushuliyyâh and qawa'id fiqhiyyâh and through deliberations and in-depth discussions by gathering people who understand the the problems, namely the clergy, government experts and the royal family of the palace. Whereas Muhammadiyah activists use the Al-Ijtihâd al-Istislahi method, which is more based on the illat or benefits obtained.
PEMIKIRAN POLITIK MOHAMMAD NATSIR TENTANG PEMERINTAHAN ISLAM Falamsyah, Sony
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 6 No. 1 (2018): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v6i1.1533

Abstract

Memperbincangkan  masalah  negara  dan  pemerintahan  dalam  pandangan Islam  merupakan  suatu  yang  menarik.  Dikatakan  menarik,  karena  setiap komunitas  Islam  mempunyai  latar  belakang  sosial,  ekonomi,  budaya  dan  politik serta kemampuan menafsirkan teks yang berbeda. Perbedaan latar belakang telah melahirkan cara pandang atas teks yang juga berbeda. Meskipun teks yang dirujuk oleh masing-masing kelompok Islam itu sama al-Qur’an dan Sunnah, namun cara menafsirkan  teks  itu  bergantung  pada  orientasi  sosial politik  dari  pihak  yang melakukan  penafsiran. Hal  ini  juga  terjadi  kepada  tokoh  tatanegara Mohammad Natsir yang dengan gigih memperjuangan  agar  negara  dan  pemerintahan  dapat  menerapkan  konsep pemerintahan  Islam. Berdasarkan  hasil  dari  penelitian,  Mohammad  Natsir memandang  bahwa umat  Islam  boleh  mencontoh  sistem-sistem pemerintahan  yang  ada  di  negara- negara lain seperti Inggris, Finlandia, Jepang bahkan Rusia, selama sistem-sistem itu  dapat  mencapai  tujuan-tujuan  yang dikehendaki  oleh  Islam. Jadi  dalam demokrasi  Islam,  perumusan  kebijakan  politik,  ekonomi,  dan  lain-lainnya haruslah mengacu kepada aturan yang telah ditetapkan oleh al-Qur’an dan Sunnah Nabi.
TEORI NASKH MAHMOUD MUHAMMAD TAHA DAN SUMBANGSIHNYA BAGI PEMBARUAN HUKUM ISLAM DI DUNIA MODERN Shalahuddin, Shalahuddin
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 3 No. 2 (2015): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v3i2.2838

Abstract

Dalam sejarahnya yang panjang, hukum Islam selalu berdialog dan berdialektika dengan realitas zamannya. Hal itu bisa dilihat dari kenyataan bahwa nabi, para sahabat, dan juga para ulama (fuqaha) selalu berusaha (berijtihad) untuk merespons dan mencarikan solusi bagi setiap persoalan hukum yang dihadapi oleh umatnya. Bahkan terdapat fakta bahwa sebagian ayat-ayat hukum juga diturunkan dalam konteks merespons atau memberi jawabatan atas suatu persoalan yang muncul atau dihadapi oleh nabi dan umatnya. Ini menunjukkan bahwa hukum Islam tidaklah statis (berjalan di tempat), melainkan dinamis dan bahkan progresif dalam merespons tuntutan zaman. Progresivitas hukum Islam juga tampak dari kenyataan bahwa para pemikir hukum Islam begitu peka dan responsif terhadap persoalan yang muncul di tengah-tengah umatnya. Mereka telah berusaha secara sungguh-sungguh (berijtihad) untuk menggali kandungan Al-Qur’an dan as-Sunnah demi menjawab problematika yang dihadapi umat. Untuk tujuan itu, tidak jarang dari mereka (para fuqaha) yang kemudian merumuskan metodologi penggalian hukum dari Al-Qur’an dan as-Sunnah. Artikel ini hendak mendiskusikan gagasan dari salah seorang pemikir muslim progresif asal Sudan, Mahmoud Muhammad Thaha, yang boleh dibilang sangat brilian, namun sekaligus kontroversial. Artikel ini akan difokuskan pada teori Naskh yang digagas oleh Muhammad Thaha tersebut bagi pembaruan hukum Islam di dunia modern.
AWAL WAKTU SHALAT SUBUH DI DUNIA ISLAM Azhari, Susiknan
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 3 No. 2 (2015): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v3i2.2837

Abstract

Hingga saat ini, persoalan awal waktu salat merupakan kajian yang masih terlantar. Hasil penelitian penulis menunjukkan bahwa objek kajian astronomi Islam yang paling diminati adalah persoalan awal bulan kamariah, sedangkan awal waktu salat kurang diminati. Kondisi ini dapat dimaklumi karena yang sering muncul permasalahan adalah penentuan awal bulan kamariah, khususnya penentuan awal Ramadan, Syawal, dan Zulhijah. Sementara itu awal waktu salat dianggap tidak ada masalah dan “final”. Apalagi di tengah-tengah masyarakat beredar jadwal waktu salat abadi. Akan tetapi, sejak adanya tulisan Mamduh Farhan al-Buhairi yang berjudul “Salah Kaprah Waktu Subuh” dimuat majalah Qiblati secara bersambung, keraguan umat Islam tentang awal waktu salat Subuh mulai nampak di permukaan. Berbagai kegiatan dan diskusi diadakan untuk mengkaji ulang anggitan fajar yang selama ini sudah menyatu dalam keyakinan umat Islam. Artikel ini hendak mendiskusikan dan sekaligus mendialogkan pandangan para ulama dan kalangan ilmuan (para ahli astronomi) Islam tentang awal waktu Shalat Subuh yang berkembang di dunia Islam.
HUKUM ISLAM TENTANG ABORSI TERHADAP JANIN YANG DIKETAHUI CACAT Zen, Fuad
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 3 No. 2 (2015): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v3i2.2836

Abstract

Data menyebutkan bahwa lebih dari satu juta wanita Indonesia melakukan aborsi setiap tahunnya. Dari jumlah tersebut sekitar 50% berstatus belum menikah, 10%-21% di antaranya dilakukan oleh remaja, 8%-10% kegagalan KB, dan 2%-3% kehamilan yang tidak diinginkan oleh pasangan menikah. Kenyataan ini menunjukkan tingginya kebutuhan terhadap praktik aborsi dan beragamnya faktor penyebab aborsi. Pada umumya wanita melakukan aborsi karena disebabkan oleh beberapa hal, di antaranya; dorongan ekonomi, adanya kekhawatiran bahwa janin dalam kandungan akan lahir dalam keadaan cacat, dorongan moral akibat hubungan biologis yang tidak memperhatikan moral dan agama, dan juga dorongan lingkungan. Di kalangan ulama fikih, berbeda pendapat mengenai kebolehan aborsi, bagi yang membolehkan, yakni sebelum peniupan ruh, dengan alasan, pada tahapan itu makhluk belum bernyawa. Sementara ulama yang tidak membolehkan, berpendapat sejak terjadi konsepsi (bertemunya sperma dan ovum), haram melakukan aborsi, sebab sudah ada kehidupan pada kandungan yang sedang mengalami pertumbuhan dan persiapan untuk menjadi makhluk baru yang bernama manusia yang harus dihormati dan dilindungi eksistensinya. Pendapat yang disepakati fuqaha, yaitu bahwa haram hukumnya melakukan aborsi setelah ditiupkannya ruh (usia kehamilan empat bulan). Terlepas dari ulama yang membolehkan atau melarang, pada prinsipnya pengguguran kandungan itu haram. Meskipun keharamannya bertingkat-tingkat sesuai dengan perkembangan kehidupan janin. Tetapi untuk keadaan tertentu dengan sejumlah alasan tertentu yang dibenarkan secara medis dan syar’i, maka aborsi dapat dilakukan. Bagaimana dengan janin yang cacat, apakah kondisi tersebut dapat dijadikan alasan medis untuk melakukan aborsi?.Kemajuan ilmu kedokteran sekarang tidak diragukan, namun demikian, tidaklah dipandang akurat jika dokter membuat dugaan bahwa setelah lahir nanti si janin (anak) akan mengalami cacat—seperti buta, tuli, bisu—dianggap sebagai sebab yang memperbolehkan digugurkannya kandungan. Dalam kenyataan banyak yang mengenal kelebihan para penyandang cacat ini. Namun demikian, pada fase 40 hari pertama, boleh digugurkan jika terdapat maslahat yang mendesak secara syari’at, atau untuk menghindari bahaya yang pasti terjadi. Di antaranya adalah jika janin ini dibiarkan hidup, akan cacat secara fisik dan membahayakan dirinya.

Page 12 of 18 | Total Record : 177

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