Al-Mazaahib: Jurnal Perbandingan Hukum
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.
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171 Documents
<![CDATA[FIQH SOSIO-KULTURAL: INTERKONEKSI ANTARA PERADABAN TEKS DAN PERUBAHAN KONTEKS ]]>
<![CDATA[Fathorrahman, Fathorrahman]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 1 No. 1 (2012): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v1i1.1340
<![CDATA[To understand and explain the building of Islamic law (fiqh) should not be fixated on the traditional topics of fiqh evolved in an sich. But as enrichment in fiqh useable insights such as the social sciences. Socio-cultural fiqh is a paradigm that try to combine between the fiqh that tend to normative and socio-cultural regions that lot to empirically grounded. This kind of fiqh is important to analyze the various fiqh issues when dealing with social realities and problems of society has changed, so, building Islamic law contains norms and worldview-that developed in the community can be appreciated as a process of strengthening and enrichment of fiqh in the modern era. It is, as is done by many previous muslim scholars of fiqh that also incorporate elements of socio-cultural as a means for determining the direction and the view of Islamic law. This paper tries to analyze deeper socio-cultural significance of fiqh as a means to develop the study of fiqh (tsarwah al fiqhiyah). At least, through this paper, we want to describe how the socio-cultural theory of fiqh in response to people's habits, one side needs related to the text and on the other hand it can not be separated from the context.]]>
<![CDATA[HISBAH: LEMBAGA KEAMANAN HUKUM DAN PERADILAN ]]>
<![CDATA[Kamsi, Kamsi]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 1 No. 2 (2012): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v1i2.1356
<![CDATA[H}isbah is an important way of monitoring is known by the Muslims in the early days of Islam that completes supervision to correct and prevent ethical lapses. H}isbah during Umar have an important role in market surveillance and the activities carried out in them, which is ekonomi. This article is aimed at the most important things that exist in the economy by Umar jurisprudence on h}isbah and its role in overseeing economic activities. H}isbah is in etimolgy and terminology revolves around the ordering good and forbidding the evil (amar ma’ruf nahi munkar). Terminological meaning h}isbah was ordered to leave if there is goodness and forbid unjust if there are practiced. The concept of hisbah above extends to cover all members of society capable of ordering the good and forbidding the evil, whether they are assigned by the state or did not required by resmi. Sebagaimana space h}isbah scope includes the rights of Allah and the rights of man. This means that h}isbah cover all facets of life. Where is the discussion here will be narrowed explanation h}isbah implementation by the state at the time of Umar in matters related to the economy]]>
<![CDATA[KONSEP KEADILAN TRANSISIONAL DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[Hakim, Abdul Aziz]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 2 No. 1 (2014): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v2i1.1404
<![CDATA[The article discusses about transitional justice, either in its concept asphilosophy values or extrajuridicial institutional mechanics which havebeen practiced in the world today, especially in Indonesia. The articlestudies about some fundamental questions. They are about should thesociety punish their past or they should let the past exists, or what shouldthe society do for some criminal had been done in the past, and how doesthe Islamic law philosophy regard this concept. The important essencefrom the transitional justice in the article is the victims of the hardhuman rights criminals which happened in the past can get a justice assoon as possible when the country in a transition period. Giving justicefor the victims is also an important education for the society to knowthe dark history of the country which can’t be repated. The meaning oftransitional justice in the Islamic law can be understood as meaningof peace (islah) in the context which is regaerded that the transitionaljustice is the law and its own.]]>
<![CDATA[HUKUM KELUARGA ISLAM DALAM MASYARAKAT MUSLIM DIASPORA DI BARAT (Perspektif Hukum Perdata Internasional) ]]>
<![CDATA[Wahyuni, Sri]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 2 No. 2 (2014): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v2i2.1372
<![CDATA[This article discusses about application of the Islamic Family Law for the migrant muslims who live in the western countries, such as America, England, Germany and France. This discussion is analyzed in International Private Law theories of Personal Status. Each country will have different application because of the difference of principle in the International Private Law about Personal Status. The Islamic family law is not legally applied for migrant muslims in America and England courts because both are countries which apply common law system. They use the domicile principle in the case of personal status in the International Private Law discourse. Therefore, the muslims migrant society apply the Islamic family law culturally in their community, through an Imam or mufti as their leader and consultant. This application is not legal according to the states law. In the European continent countries which use the civil law system, such as in Germany and France, the Islamic Family law is applied for the migrant muslims society, if it’s compatible to the public order. The court may apply the Islamic family law for the migrant muslims, because both are countries which use the nationality principle for the case of personal status in the International Private Law discourse.]]>
<![CDATA[PERTANGGUNGJAWABAN PERDATA KORPORASI DALAM PERLINDUNGAN DAN PENGELOLAAN LINGKUNGAN HIDUP KOMPARASI HUKUM POSITIF DAN HUKUM ISLAM (Studi Kasus: Kebakaran Hutan dan Lahan PT. National Sago Prima (NSP) di Kabupaten Kepulauan Meranti, Provinsi Riau) ]]>
<![CDATA[Pradana, Muhammad Akbar Eka]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 7 No. 2 (2019): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v7i2.1881
<![CDATA[Tulisan ini dilatarbelakangi oleh kasus pembakaran hutan dan lahan yang dilakukan oleh PT. National Sago Prima (NSP) di Kabupaten Kepulauan Meranti, Provinsi Riau yang ditolak gugatan perdata kasasinya pada akhir tahun 2018 lalu oleh Mahkamah Agung (MA) dengan menghukum korporasi tersebut untuk bertanggung jawab mengganti kerugian dan pemulihan lingkungan akibat kebakaran hutan dan lahan sebesar Rp. 1 triliyun lebih. Hal ini dianggap wajar sebab kejahatan korporasi di bidang lingkungan hidup telah membawa kerugian tidak hanya di bidang materi, tetapi juga kerugian di bidang kesehatan dan keselamatan jiwa, maupun di bidang sosial. Pertanggungjawaban perdata korporasi di bidang lingkungan hidup diatur dalam Undang-Undang No. 32 Tahun 2009 tentang Perlindungan dan Pengelolaan Lingkungan Hidup serta beberapa peraturan perundang-undangan lainnya. Prinsip yang digunakan adalah prinsip pertanggungjawaban mutlak (strict liability). Sedangkan dalam Islam, penegakan hukum atas pencemaran dan/ atau kerusakan lingkungan dilakukan dengan pendekatan maqasid asy-syari’ah. Prinsip pertanggungjawaban dalam perdata Islam, yang menyebabkan ganti kerugian (dhaman) adalah karena adanya maslahah yang hilang dari suatu perbuatan yang dilakukan oleh orang lain yang mana perbuatan tersebut dilakukan karena perbuatan melawan hukum (dhaman al-‘udwan) atau wanprestasi (dhaman al-‘aqd). Penelitian ini menghasilkan bahwa perlindungan dan pengelolaan lingkungan hidup dalam hukum positif dan hukum Islam sama-sama berorientasi pada kemaslahatan dan mencegah daripada kemafsadatan. Selain itu, persamaannya terletak pada pengertian korporasi, dan konsep pertanggungjawaban perdata. Sedangkan perbedaannya terletak pada prinsip pertanggungjawaban, penentuan besaran ganti kerugian, dan sumber hukumnya.]]>
<![CDATA[HAK ASASI MANUSIA DALAM PEMIKIRAN YUSUF QARADHAWI ]]>
<![CDATA[Faizin, Mu’adil]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 5 No. 1 (2017): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v5i1.1388
<![CDATA[The development of defining fairness gets Human Rights (HAM) idea. But, according to Human Rights, Islamic Law has discriminating dos for religious people. Finally, getting the theory, Islamic Law can’t be accept to Human Rights. Otherwise, Yusuf Qaradhawi gets the theory that Islam Law has Maqashid Syariah as well as values of Human Rigths. Consequently, the researcher discusses Human Rights Of The Yusuf Qaradhawi Prespective. The research is library research which uses the analysis method to content analysis. The research discovers that Yusuf Qaradhawi divides his idea about Human Rights as three themes; the first, affirming honour of people; the second, affirming Human Rights; the third, struggling weak human rights. The base of his idea is the theorem of the Koran that uses a context approach, further effect of the moderate thinking, and on purpose for solving people condition, nowadays.]]>
<![CDATA[EUTHANASIA DALAM PERSPEKTIF MORAL DAN HUKUM ]]>
<![CDATA[Halim, Abdul]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 1 No. 1 (2012): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v1i1.1346
<![CDATA[Euthanasia is a conduct which is done by a doctor or other persons. They do a certain medical conduct to end the patient life process, or do nothing to help the patient who severe some dieses according to medical science are difficult to be cared, either by the patient or family asking or not, in order to patient or family interest. In the ethics perspective, euthanasia face the very basic principle, even the patient condition is in the vegetative status. In the other side, in the positive law perspective, Indonesia has not yet regulate specifically in the euthanasia case, but in the formal juridic in the positive law, there in the only one euthanasia, namely the euthanasia which is conducted by asking from the patient or victim, what is called by voluntary euthanasia, according to act 344 KUHP. According to Islamic law, euthanasia is not allowed as well as in the positive law, because the right to live is not the human right but it‟s Allah rignt.]]>
<![CDATA[AKIBAT HUKUM PEMBATALAN PERJANJIAN SECARA SEPIHAK: Analisis Yuridis Putusan Mahkamah Agung tentang Hutang atau Prestasi ]]>
<![CDATA[Hartanto, Kris]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 2 No. 1 (2014): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v2i1.1399
<![CDATA[In a reciprocal agreement, there is a right and an obligation on each partyto deal with the rights and obligations on the other, as well as relationshipin the law of agreement, whereby one party called the creditor and theother is called the debtor. Each party has the right and obligation bornof the legal relationship, the achievements and accomplishments counter.This paper analyzes the legal consequences of the agreement unilaterallycanceled as well as differences in the interpretation of the judge of theachievements in the two different cases that the Supreme Court decisionNo. 06 PK / N / 1999, concerning the bankruptcy case between Drs.Sani Hussein and Johan Subekti against PT. Modern Land RealityLtd. and Decision MA No. 08 K / N / 2004 on the bankruptcy casebetween PT. Prudential Life Assurance against Mr. Lee Boon Siong.In agreement, obligatoir such as buy-sell agreement there is always anobligation by one party is right and the obligation whose fulfillment canbe sued by the other party. Rights and obligations is exactly what thenis meant by achievement or debt that must be met by both the creditorand the debtor. Civil Code provide some remedy which can be selectedby the parties in the event of a breach of the contract of sale, namely:requesting execution of the agreement, demanding the cancellation ofthe agreement, and requested damages including lost profits due to loss.]]>
<![CDATA[TANGGUNG JAWAB PIDANA DOKTER DALAM KESALAHAN MEDIS (Analisis Hukum Putusan Kasasi Nomor 365 K/Pid/2012) ]]>
<![CDATA[Buamona, Hasrul]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 2 No. 2 (2014): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v2i2.1367
<![CDATA[As with the case of dr.Dewa Ayu Sasiary Parwani et al suspected medical errors in medical action that causes the death of the patient has not been proven medical errors of aspects of medical disciplines that led to big problems due to the lack of evidence that proves the physician acts as a medical error. This research aims to find out how to determine if the criteria for a medical doctor suspected medical negligence, and whether the decision of the Supreme Court No. 365 K/Pid/2012 in accordance with the criminal liability of doctors in medical errors). (To determine the criteria for medical errors must first be proven by means of medical audit by the medical committee as stipulated in PERMENKES No. 755 of 2011 on the Implementation of the Medical Committee at the Hospital. Due to request criminal liability as a doctor in the decision of the Supreme Court 365K/Pid/2012 number, then the doctors who allegedly committed medical errors it should first be proven medical errors through medical audits conducted by the Medical Committee. If convicted of medical errors, the results of the audit can be used as a basis for law enforcement to determine fault in criminal law that a criminal can be held accountable]]>
<![CDATA[NUANSA FIQH MEDIA (Pandangan Jurisprudensi Hukum Islam Terkait Dominasi Dan Hegemoni Informasi) ]]>
<![CDATA[Muzaki, Sihabullah]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 7 No. 1 (2019): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v7i1.1876
<![CDATA[Di era digitalisasi, manusia modern dimanjakan oleh teknologi dalam melakukan segala keseharianya. Termasuk terus berkembangnya arus informasi yang cepat silih berganti bahkan terbukannya kran modernisasi, kini dunia komunikasi mengalami genjotan liberalisasi, karenanya manusia dituntut untuk bersikap bijak dalam menyerap dan bersikap. Sebab, iklim globalisasi memiliki dua dimensi yang saling bertentangan, di satu sisi menawarkan kemudahan, namun pada sisi lain media informasi bisa merobek sekat-sekat harmoni hubungan sosial antar sesama jika salah menyikapinya. Kajian dalam tulisan ini menggunakan perspektif fiqh dalam membaca peradaban modern dibidang teknologi informasi melalui metode induktif dan analisis sintetik. Sumber data di peroleh dari berbagai referensi terkait topik bahasan. Kajian ini menemukan hal penting antara lain, bagi penyaji informasi diharapkan dalam pemberitaanya bersikap netral, faktual, impartial, proporsional, dan independen. Adapun bagi penikmat berita, umat Islam khususnya, dituntut untuk memilih antara mengambil sikap diam atas derasnya informasi yang jauh dari ideologi jurnalisme profetik atau berperan aktif dalam membendung serta merespond pesan-pesan berita yang bernuansa hoax dan provokatif.]]>
