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Al-Mazaahib: Jurnal Perbandingan Hukum

almazahib
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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 176 Documents

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PENCATATAN PERKAWINAN DALAM KITAB FIKIH DAN UNDANG UNDANG NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN (PERSPEKTIF MAQA Sehabudin, Sehabudin
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 2 No. 1 (2014): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

In order to regulating marriage practices under the hand (Sirri) inIndonesia, the government requires the marriage of two terms: first,materil conditions, namely the conditions that are attached to each ruleof marriage, whether arranged in fiqh or set forth in the statutory.Second, the administrative conditions, namely the conditions relatingto the registration of marriage. Registration of marriage was arrangedin article 2 paragraph (2) of Indonesian Marriage Law No. 1/1974,while the registration procedures of marriage was arranged in GovernmentRegulation No. 9/1975. Regulation of registration of marriage has causedcontroversy among legal experts in Indonesia. This controversy causedby the interpretation of article 2 paragraph (1) and (2) of IndonesianMarriage Law, on the other hand, due to different interpretations of theconcept walimah and Surat al-Baqarah (2): 282. Based on the analysisof Maqasid ash-Shari’ah, registration of marriage that written in thebook of fiqh implicitly, while the UUP written explicitly, is very suitablefor the purpose of Islamic Shari’ah, because it can preserve and protectreligion, life, intellect, lineage and property before the law. Thus, thebenefit of the household (family harmony and eternal) can be achieved.

DISTRIBUSI “WARISAN” MENGGUNAKAN MUFAKAT PERSPEKTIF MANAJEMEN KONFLIK: Studi di Masyarakat Desa Sedayu Kec. Turen Kab. Malang Adhkar, Shohibul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 7 No. 1 (2019): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Distribution of inheritance which is mean all the property of parents to all heirs, particularly children, it becomes an important part. Refer to the basic part of the inheritance law that has been written clearly in the Qur'an. But the fact in Sedayu Village Kec. Turen Kab. Malang which prefer to use consensus way or kinship deliberation. The aims of this study. First, to find out why Sedayu people uses consensus way in distributing inheritance. Second, To know the models of the distribution of inheritance in the community of Sedayu Village Kec. Turen. The method used in this research is Empirical Law or Social Law research with qualitative descriptive approach. While the data are extracted in the form of primary data derived from interviews and documentation of the informant, informant and respondent on the practitioner of inheritance distribution using consensus. To answer what are the fundamental reasons for consensus and how it is distributed. In this research, the researcher find the result of phenomenon data of the inheritance distribution that exist in the community of sedayu village. First, the fundamental reason they use consensus in the distribution of inheritance, to prevent conflicts when inheritance is distributed. Because for them the main family unity. The second reason with the consensus of the division of inheritance is more just and equitable without discrimination as in the inheritance of Islam. Secondly, the distribution model of the inheritance they use as well as the grant given to all the heirs in this case is the biological child, testament and inheritance they use are not in accordance with the Shari'a. Rather they equally share the heirs as in the grant. Based on the results of the research, it is concluded the reason for the village community using consensus in the division of inheritance is to overcome the conflicts which occurred during the division of inheritance, to keep the family together and with the consensus to be equally divided. The model used is not much different from the existing system in the Shari'a. But not in accordance with the Shari'a.

PEMIKIRAN HUKUM ISLAM ABU HANIFAH: Sebuah Kajian Sosio-Hostoris Seputar Hukum Keluarga Juliansyahzen, M. Iqbal
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 3 No. 1 (2015): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Abu Hanifah (80H-150H) is one of the figures who made valuable contributions to the development of Islamic law. His legal thought more advanced aspects of rationality that is affected by geographic and demographic environment of Iraq. Many progressive thinking and different from other scholars, both on methodological aspects and results of ijtihad. Islamic legal methodology of Abu Hanifah is istihsan, that caused controversy among scholars of fiqh. Many of Abu Hanifah’s thought in the area of family law that had different from others are: the permissibility of marriage without a guardian, the need kafaah in marriage, as well as nasab a child out of wedlock. Marriage without a guardian is valid, but not perfect. Abu Hanifah kafa'ah concept emerged as a response to social differences (social distinction) which then shifts into legal issues (legal distinction). Position child out of wedlock was fixed to his father as a legitimate child. In taking the law, Abu Hanifah tend to use Burhani epistemology. The dominance of the realm usage paradigm Burhani certainly can not be separated by geographical location or state of Abu Hanifah’s life. Kufa and Baghdad is a metropolitan city that Imam Abu Hanifa have to deal with high rationality.

WAKAF DIRI DI PONDOK MODERN DARUSSALAM GONTOR MENURUT HUKUM ISLAM DAN HUKUM POSITIF Azkiyah, Farichatul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 8 No. 1 (2020): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v8i1.2215

Wakaf merupakan ibadah maliyah yang erat kaitannya dengan pembangunan kesejahteraan umat. Selain itu merupakan ibadah yang bercorak sosial ekonomi. Dalam sejarah, wakaf sangat memiliki peran yang besar dalam meningkatkan kesejahteraan masyarakat dalam berbagai bidang. Didalam hadis yang diriwayatkan Ibnu Umar ra yang artinya: Dari Ibnu Umar ra. Berkata: “Bahwa sahabat Umar ra memperoleh sebidang tanah dari Khaibar, kemudian Umar ra menghadap Rasulullah SAW untuk meminta petunjuk, Umar berkata:“Hai Rasulullah SAW, saya mendapat sebidang tanah di Khaibar, saya belum mendapatkan harta sebaik itu, maka apakah yang engkau perintahkan kepadaku?” Rasulullah SAW bersabda: “Bila engkau suka, kau tahan (pokoknya) tanah itu, dan engkau sedekahkan (hasilnya). Kemudian Umar menyedekahkannya (hasil pengelolaan tanah) kepada orang-orang fakir, kerabat, hamba sahaya, fisabilillah, ibnu sabil dan tamu. Dan tidak dilarang bagi yang mengelola (nazir) wakaf memakan dari hasilnya denan cara yang baik (sepantasnya) atau memberi makan orang lain dengan tidak bermaksud menumpuk harta” (HR. Muslim). Hadis diatas menjelaskan bahwa wakaf pertama kali di lakukan oleh Umar bin Khattab ra, lalu ulama fiqih menjadikan hadis ini sebagai ukuran atau tolok ukuran pelaksanaan wakaf, baik ketentuan harta benda yang bisa diwakafkan, pemanfaatannya serta pengelolaanya. Di berbagai negara Islam atau negara yang mayoritas masyarakatnya beragama Islam seperti Saudi Arabia, Mesir, Yordania, Turki, Malaysia, Indonesia sudah ada aturan atau undang-undang sendiri yang mengatur tentang wakaf. Di indonesia sendiri ada Undang-Undang Nomor 41 tahun 2004 tentang wakaf. Pada pasal 15 dan 16 menjelaskan bahwa harta benda hanya dapat diwakafkan apabila dimiliki dan dikuasai oleh wakif secara sah dan harta benda yang bisa diwakafkan terdiri dari benda tidak bergerak dan bergerak. Namun, berkembangnya zaman menjadikan pengelolaan wakaf menjadi sangat beragam seperti halnya yang ada di Pondok Modern Darussalam Gontor yang memiliki keunikan tersendiri dalam praktik wakaf. Gontor memasukkan wakaf diri (wakaf jiwa) sebagai sesuatu yang dapat diwakafkan yang mana wujud dari diri atau jiwa itu bisa sewaktuwaktu hilang dan memiliki batasan waktu. Pelaksanaan wakaf diri di Pondok Modern Darussalam Gontor sesuai dengan maqashid syari’ah yaitu mewujudkan kemaslahatan dan menghindarkan kemudaratan, yang berupa pengabdian untuk kemaslahan dan memajukan pondok. Praktik wakaf diri ini didasari oleh pendapat mazhab Maliki yang membolehkan semua benda yang bernilai ekonomi untuk diwakafkan. Dalam hukum Islam ini dibolehkan karna sesuai dengan pendapat ulama dan tidak keluar dari syariat Islam. Sedangkan dalam hukum positif belum ada aturan tertulis yang membahas secara jelas tentang praktik wakaf diri.

HIKMAH AL-TASYRI’ DALAM HUKUM POLIGAMI (Perspektif Filsafat Hukum Islam) Fauza, Nilna
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 1 No. 1 (2012): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Poligamy is not new problem, but poligamy discourse is always being controversial issue in Indonesian community. In its tasyri‟ manner, poligamy is currently possible to be done based on certain reasons. But behind it‟s controversy in the society, there is community that disposed nash becoming dominant factor as faith strengthener while the reason is following Sunnah Rasul. But in a contrary, there is other community that refuses poligamy based on the argumentation of subordinative position of female community and discriminative policy for them. Historically, the practice of poligamy has been done before Islam era, even there was no limitation in marrying women. But since Islam has come, the practice of poligamy has been beginning to be restricted as four wives only, however it still becomes controversial issue in the society. So that, the writer efforts to investigate the philosophy of islamic law (falsafah al-tasyrī‟) about poligamy by exploring the philosophy value from its possibilities, wether it can realize the goal of marriage that is sakinah, mawaddah wa rah}mah) or even bocomes a strict problem in the family. This article is one way to get bridge in taking attitude of its controvercial side in the society.

TRADISI PERANG BANGKAT PADA MASYARAKAT SUKU OSING BANYUWANGI: PERSPEKTIF HUKUM ISLAM Sugiyanto, Muhammad Nur Kharis
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 5 No. 1 (2017): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

This paper examines the implementation of the marriage tradition of Perang Bangkat in Kemiren Banyuwangi, East Java, from the perspective of Islamic law. This tradition has sparked debate among Muslims. Some of them consider that the tradition of war has deviated from the teachings of Islam, while others think that it was not against the teachings of Islam. This paper explains that the tradition is a marriage ritual between a pair of brides with the status of a sonship (youngest) married to a fellow surname, the firstborn with the firstborn and the youngest child with the firstborn in each family. The hope of his household life will be happy. Implementation of this ritual was carried out before the marriage ceremony took place and was done at the time of afternoon, when the sun began to sink, around the time of maghrib arrived. This paper further confirms that this tradition is permissible in Islam because it includes community customs that are not contrary to the rules of Islamic law (al-'urf as-sahih). Thus, the law to perform the ritual tradition is allowed as long as it does not harm one party and there is no element that contradicts to the Islamic law

KEPEMIMPINAN PEREMPUAN DALAM ISLAM PERSPEKTIF MUHAMMADIYAH DAN HIZBUT TAHRIR INDONESIA Aminah, Aminah
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 1 No. 2 (2012): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Women's issues are always interesting to study, because it is closely related to issues or gender roles. There are two sides of views on the role, which one considers that women only deserve to occupy the role of domestic, the other view assumes that women have the same rights as men, including acting in the territory, including the head of state. Regarding gender, the Muhammadiyah and the Hizb ut-Tahrir Indonesia also get respond. Both religious social organizations are very different in voicing his views. Based on the story of the queen of Saba located on an Naml letter, and some letters in the al-Qur'ân which explains the equality between men and women, Muhammadiyah confirms the permissibility of women became heads of state. Muhammadiyah also critizied hadith of Abu Bakr who demonstrated unpermissibility of female leading. According to the hadith Muhammadiyah has seen in contextual interpretation, so the hadith can not be generalized. Unlike Muhammadiyah, Hizb ut-Tahrir Indonesia (HTI) actually makes the narratives of Abu Bakr as the basis for banning women became heads of state. Based on the principle of al-'ibrah bi umu>mi al-lafz}i La> bi khus}u>s as-saba>b, HTI drew the conclusion that the hadith is a general ban is based on general pronunciation is not particularly cause. Therefore, not only for the keharamannya Persian princess, but also to all women.

ABORSI JANIN CACAT DALAM PERSPEKTIF HUKUM ISLAM Zein, Fuad
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 5 No. 2 (2017): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Abortion has generally been considered cruel, inhumane, and contrary to religious law and doctrine. However, the law of abortion in particular needs to be studied in more depth, as there are various causes, not only one form, that underlie it.This paper examines how abortion is done due to indications of fetal defects according to Islamic law. This research is a type of normative legal research that is prescriptive, because this research is a scientific research to find the truth based on scientific logic from the side of law, using the approach of fiqh. The types of legal materials that the author uses are primary and secondary legal materials. The primary legal materials include the Qur'an, al-Hadith, and the fiqh books, while the secondary legal materials used are the literature that is in accordance with the object of study including Law no. 36 Year 2009 on Health. Data analysis technique is used with deductive logic. Based on the study findings, the conclusions are, first, the law of abortion is haram though in various levels in accordance with the development of fetal life. Second, Medical advancement has now been able to detect fetal damage before the age of four months. It is not considered accurate if the doctor makes the assumption that after birth the baby will experience a blemish such as blindness, deafness, or mute and that those defects are considered a cause that permits abortion. Such defects are actually disabilities that have been known in the wider community throughout human life and carried by many people. Third, nevertheless, in the first 40 days, and before the age of the fetus reaching 120 days in the womb, the fetus is in the phase of a clot of flesh and blood. If a trusted doctor determines that the fetus has a malformed disability and it cannot be cured, and if left alive, the future conditions will become a problem for him and for his family. In this condition, abortion may be permitted, according to the parents’ request.Kata kunci: aborsi, janin cacat, Hukum Islam

MAQASID SYARIAH SEBAGAI FILSAFAT HUKUMISLAM: Sebuah Pendekatan Sistem Menurut Jasser Auda Maulidi, Maulidi
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 3 No. 1 (2015): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

The ushul fikih thought had stagnated during this time, because it was built from the deductive way of thinking and using the paradigm of which is identical with the positivistic schools. Islamic law is derived from the text (nash) through the analysis of linguists an sich. But in its development, fikih thought undergoes a transformation from taqlid qauli towards taqlid manhaji, from the literalis paradigm to the teleological paradigm. Transformation of thought is realized when the Islamic law as the product of ijtihad was not able to respond to the question of contemporary problems. Negative assumptions that led to it, namely: first, the law understood as a single entity that is not correlation of other entities. Yet in reality, the law is linked with other disciplines, like the social sciences-humanior and natural sciences. Second, the law understood as a final, not in tandem with social development. Third, the law has always been based on a normative-textualis, whereas there are a lot of local knowledge which also carries the philosophical values that are relevant to the purpose of the law. As a solution, integrative approach system needs to be encouraged, given the purpose of human law is to benefit afterlife. Integrative paradigm initiated by Jasser Auda is worthy of consideration in the constellation of ideas and the development of the methodology of ijtihad. By using a systemic approach, Jasser makes maqasid sharia as a philosophical frameworks in the process determination of law. Law is element of the existing system and closely related to other elements to achieve a goal of Shari'a.

KEKERASAN SEKSUAL (PEMERKOSAAN) DALAM RUMAH TANGGA SEBAGAI ALASAN PENGAJUAN PERCERAIAN DALAM TINJAUAN HUKUM ISLAM DAN HUKUM POSITIF Maghfiroh, Roikhatul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 7 No. 2 (2019): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Keutuhan sebuah rumah tangga dan kerukunan pasangan suami istri adalah sebuah keniscayaan yang tak terelakkan. Hal-halyang dapat menyebabkan keretakan rumah tangga salah satunya yaitu kekerasan dalam rumah tangga. Kekerasan dalam rumah tangga adalah sesuatu yang harus dihindari olehsemua pihak, baik oleh anggota keluarga, masyarakat, pengemuka agama, bahkan pemerintah. Mengingat pentingnya perlindungan kekerasan dalam rumah tangga, tidak ironis jika terdapat peraturan perundang-undangan yang bertujuan untuk menghapus kekerasan dalam rumah tangga. Misalnya dalam UU Nomor 23 Tahun 2004 Tentang Kekerasan Dalam Rumah Tangga. Hukum Islam memandang bahwa kekerasan seksual dapat dijadikan sebagai alasan pengajuan perceraian karena terdapat unsur pemaksaan dan tidak menjalankan Mu’asyaroh bi al-Ma’ruf, sedangkan menurut hukum positif berpendapat bahwa berlaku sewenang-wenang saja dapat dijadikan alasan pengajuan perceraian apalagi sampai melakukan kekerasan seksual secara paksa.

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Mu'tashim Billah

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mutashim1992@gmail.com

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Universitas Islam Negeri Sunan Kalijaga, Jln. Marsda Adisucipto, Yogyakarta, Indonesia. Kode Pos 55281

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Kab. sleman,

Daerah istimewa yogyakarta

INDONESIA

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Mu'tashim Billah

Contact Email mutashim1992@gmail.com

Phone +6281213101465

Journal Mail Official mutashim1992@gmail.com

Editorial Address Universitas Islam Negeri Sunan Kalijaga, Jln. Marsda Adisucipto, Yogyakarta, Indonesia. Kode Pos 55281

Location Kab. sleman, Daerah istimewa yogyakarta INDONESIA

Abstract

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Abstract

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Abstract

Contact Name
Mu'tashim Billah

Contact Email
mutashim1992@gmail.com

Phone
+6281213101465

Journal Mail Official
mutashim1992@gmail.com

Editorial Address
Universitas Islam Negeri Sunan Kalijaga, Jln. Marsda Adisucipto, Yogyakarta, Indonesia. Kode Pos 55281

Location
Kab. sleman,

Daerah istimewa yogyakarta

INDONESIA