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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177 Documents
<![CDATA[FASILITAS GEDUNG BAGI MASYARAKAT BERKEBUTUHAN KHUSUS (DISSABILITAS) MENURUT UU No. 28 TAHUN 2002 TENTANG BANGUNAN GEDUNG ]]>
<![CDATA[Rohani, Siti]]>
<![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.v2i2.1373
<![CDATA[This paper discusses the existing building facilities in the city of Pontianak both office buildings and public buildings. Under Law No. 28 of 2002 on Building provide legal protection for people with special needs (disabilities). In this Act gives liability for building owners to provide support facilities for the people of Disability in activities in the building which was to come. Facilities that can be provided by the building owner from providing a way for wheelchair users, special toilets, a special lift and others. Occurred despite the fact that the Act has required the building owner to build the facilities needed by persons with disabilities, but not all building owners meet what was required in the law. ]]>
<![CDATA[STATUS PERTANGGUNGJAWABAN PELAKU TINDAK PIDANA BAGI PENDERITA GANGGUAN MENTAL KATEGORI KEPRIBADIAN ANTISOSIAL PERSPEKTIF HUKUM POSITIF DAN HUKUM ISLAM ]]>
<![CDATA[Baroroh, Nurdhin]]>;
<![CDATA[Rosdiyanti, Nike]]>
<![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.v7i2.1882
<![CDATA[Gangguan mental kepribadian antisosial merupakan pola pengalaman dan perilaku tidak wajar yang berhubungan dengan pikiran, perasaan, hubungan pribadi, dan pengendalian dorongan keinginan. Individu yang mengalami gangguan kepribadian antisosial disebut juga dengan sosiopat. Mereka tidak memiliki rasa bersalah dan bertanggungjawab atas tindakan yang dilakukan termasuk bila perbuatan tersebut merugikan orang lain, sebab mereka ini kurang memiliki pertimbangan akal. Sementara itu suatu tindak pidana bisa dilakukan oleh siapapun tanpa memandang pelakunya termasuk di sini mereka yang mengalami gangguan kepribadian antisosial. Artikel ini bermaksud melihat aspek pertanggungjawaban, penerapan sanksi dan atau peniadaan sanksi bagi penderita gangguan mental kategori kepribadian antisosial yang melakukan tindak pidana, dalam pandangan hukum positif dan hukum Islam.]]>
<![CDATA[KHIMAR DAN HUKUM MEMAKAINYA DALAM PEMIKIRAN M. QURAISH SHIHAB DAN BUYA HAMKA ]]>
<![CDATA[Rizki, Wahyu Fahrul]]>
<![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.v5i1.1389
<![CDATA[This paper is motivated by the opinion M. Quraish Shihab in his Tafsir Al-Misbah who do not require a Muslim woman wearing Khimar, this opinion is getting a variety of conflicting reactions among the interpreters of Indonesia, one of which is Buya HAMKA. What needs to be answered in this research is how the views of Buya HAMKA and M. Quraish Shihab about the meaning of Khimar? How did the views of Buya HAMKA and M. Quraish Shihab regarding the law of using Khimar? And how are the methods used by Buya HAMKA and M. Quraish Shihab in establishing the law using Khimar?Tafsir Ahkam Method with a comparative study between the two opinions of the character in this study implies that both interpreters have similarities and differences associated with the Khimar. Their equation is in defining the meaning of the word Khimar, ie the headgear, although both give the same definition of Khimar. While the difference between the two is in concluding the law of using Khimar. Buya HAMKA said that a Muslim woman must wear Khimar, while M. Quraish Shihab said that a Muslim woman is not obliged to wear Khimar. The method used by Buya HAMKA in establishing the law using Khimar is the Tafsir Riwayah and Dirayah method. While M. Quraish Shihab using the method of tafsir maudhu'i (thematic).]]>
<![CDATA[PERNIKAHAN MELALUI TELEPON DAN REFORMASI HUKUM ISLAM DI INDONESA ]]>
<![CDATA[Asnawi, Habib Shulton]]>
<![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.v1i1.1347
<![CDATA[Islamic law is universal. The law must be developed in accordance with socialneeds, as well as the fiqh rule that "the law change with the changing times andchanging times". Islamic law in reality is not idealistic yet and not seem toanticipate the changing and tend to be far from justice. For example, the oldproduct of Islamic law states that marriage or consent granted shall be carriedout in a single chamber. Reason or ‘illat of law of one chamber is to maintaincontinuity and confidence witness against two parties are performing thecontract. Social development of the people of Indonesia, especially in the field oftechnology is currently growing rapidly. Among the legal issues that are biasedtechnological progress is the marriage by the phone. This issue raises the prosand cons among Indonesian scholars. Differences of opinion are based ondifferent interpretations of the concept of the unity of the assembly (ittih}a>dulmajlis) in a marriage ceremony. Therefore we need the rule of law in order to fillthe legal vacuum due to differences of opinion. It takes a good legalconstruction, which can accommodate the interests of modern society.]]>
<![CDATA[HUKUM, EKONOMI DAN KESEJAHTERAAN: Telaah Yuridis atas Dinamika Pengaturan dan Implementasi Pasal 33 UUD 1945 ]]>
<![CDATA[Basuki, Udiyo]]>
<![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.v2i1.1400
<![CDATA[The emergence of a school economic in the world will always be associatedwith the school of economic that have developed previously, so is thepattern of the Indonesian economy. Fierce struggle of capitalism andsocialism gives a significant influence toward Indonesian economicideology. Pancasila as the foundation of economic nation, through thedialectical process raises three kinds of terms that is the constitution ofthe economy, the economic constitution, and economic Pancasila, the three have the same phrase with a different meaning. The idea of democracy in economy are listed in UUD 1945 Article 33 paragraph (4) does contain the idea of political democracy as well as economic democracy.That is, the highest authority of the State of Indonesia is the people,both in the field of politics or the economy. Indonesia which has moregive priority to economic growth from economic equality appears to havedifficult times, the economic crisis experienced since mid-2007 has beena fundamental component of economic meluluhlantahkan until economicgrowth rate for 2008 was measured with a minus sign. This conditionindicates that since the signing of the 21st century, Indonesia is notready to face the era of free trade.]]>
<![CDATA[ANALISIS KEBIJAKAN PEMBANGUNAN HUKUM NASIONAL BERDASARKAN UU NO. 25 TAHUN 2004 TENTANG SISTEM PERENCANAAN PEMBANGUNAN NASIONAL ]]>
<![CDATA[Halim, Abd.]]>
<![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.v2i2.1368
<![CDATA[This article explains the fundamental differences of national law development based on Act No. 25/2004 about National Development Planning System.In the period before the birth of Act No. 25 /2004, political interests at that time mistakenly putting the function of law as a tool of social engineering. Law simply used as legitimacy by policy makers, the emphasis tends to the law development in both the normative and empirical level and placement by per field and sector in Guidelines of State Policy, whereas in Act No. 25 2004, law development more oriented towards regulative framework (normative) and the placement does not sectorally / per field.]]>
<![CDATA[KEBUTUHAN MANUSIA DALAM PEMIKIRAN ABRAHAM MASLOW (TINJAUAN MAQASID SYARIAH) ]]>
<![CDATA[Muazaroh, Siti]]>;
<![CDATA[Subaidi, Subaidi]]>
<![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.v7i1.1877
<![CDATA[Berbicara tentang manusia, tentu tidak cukup melihat dari sisi lahiriyah saja. Jauh lebih dari itu adalah sisi bathiniyahnya. Kedua wilayah ini sangat perlu diperhatikan guna mencapai kebahagian hakiki manusia yaitu dunia dan akhirat. Hal yang mendasar berkaitan dengan manusia adalah tentang kebutuhannya. Tulisan ini membahas bagaimana kebutuhan manusia menurut Maslow jika dilihat dari perspektif maqasid. Lebih lanjut akan dikomparasikan dengan pemikiran Al-ghozali yang sudah lebih dahulu ada. Hasilnya adalah Pertama, perbedaan paling mendasar antara kedua tokoh tersebut adalah tentang mana yang lebih dahulu dipenuhi (Maslow) atau mana yang harus dilindungi (Al-ghozali). Kedua, sesuai dengan basic penelitian Maslow yang berdasar pada rasio, empiric dan naluriah (ilmiah), bertepatan dengan kondisi pasca Perang Dunia II, Ia menekankan teorinya pada kebutuhan fisik manusia yang harus diutamakan dibanding kebutuhan lainnya. Sedangkan Al-ghozali dengan pendekatan tasawufnya, yang bersumber dari nash-rasio dengan latar belakang adanya krisis spiritual pada saat itu, menekankan perlindungan agama sebagai satu hal yang paling utama. Sebab, menurutnya, puncak dari maqasid syariah yang berupa maslahah adalah menjaga tujuan-tujuan syara’. Dalam hal ini adalah agama. Ketiga, Maslow menekankan puncak kebutuhan manusia adalah aktualisasi diri yang lebih bersifat individual dan materialistik. Sedangkan Al-ghozali adalah maslaha am (Kesejahteraan umum). Terlepas dari beberapa perbedaan tersebut, Keduanya memiliki satu persamaan bahwa setiap manusia hakikatnya memiliki potensi dan nilai yang luhur untuk mengembangkan diri menjadi lebih baik.]]>
<![CDATA[RIBA DALAM AL-QURAN: SEBUAH KAJIAN ANTROPOLOGIS ]]>
<![CDATA[dkk., Ahmad Muzhaffar]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 3 No. 1 (2015): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v3i1.1384
<![CDATA[This article examines the concept of riba in the Qur'an. It was conducted by reviewing the texts of the Koran which speak of usury and explore the practice of usury in Arab society at the time of the Qur'an was revealed. Al-Quran through the teachings contained in it trying to organize traditions prevailing in Arab society. In this case, there are three stages that used by the Qur'an in the process of structuring the tradition, namely the adoption, adaptation, and integration. In the first stage (adoption), the Qur’ran pay attention traditions already in force as well as practice in the life of Arab society. at this stage, sometimes Qur'an appreciate the traditions of Arab society, but sometimes criticize or even question the existence of the tradition of the Arab community itself. While the adoption phase generally begins with a dialogue about the benefits and unbenenif of tradition. The integration phase is done by growing social awareness of Arab society against their own habit. If the observed association (absurd) between verses usury with those before and after, then it can be known that usury is the antithesis to charity. In charity, the rich gave most wealth to sympathize needs of the poor and the indigent, the usury contrary, retrieve, exploit, and even the "plunder" the wealth of the poor and needy unjustly. The approach used in the Koran eliminate the practice of usury is timely as the theological-sociological approach. Theological approach carried out by the Qur'an to test the quality of the faith of a Muslim so that they are still committing usury will not be penalized. While the sociological approach is done by introducing the concept of zakat and sadaqah for better maintain social order.]]>
<![CDATA[STUDI KOMPARATIF HADIS-HADIS TENTANG JUMLAH RAKAAT SALAT SUNAH RAWATIB MUAKKAD MENURUT IMAM AL-BUKHARI DAN IMAM MUSLIM ]]>
<![CDATA[Abdullah, Mohammad]]>
<![CDATA[ Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 8 No. 2 (2020): Al-Mazaahib ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/al-mazaahib.v8i2.2217
<![CDATA[Dalam praktik masyarakat umat Islam, salat sunah rawatib sangat tidak asing didengar dikarenakan begitu banyak manfaat yang didapatkan juga amal ibadah untuk melengkapi kekurangan dari amal-amal ibadah yang wajib. Dalam salat sunah rawatib sendiri terbagi menjadi dua yakni muakkad dan ghairu muakkad, namun dalam salat sunah rawatib muakkad terdapat perbedaan pendapat dalam hal jumlah rakaat. pendapat pro kontra terjadi antara ulama masalah kedua hadis yang bertentangan tentang jumlah rakaat yang dikemukakan oleh Imam al-Bukhari dan Imam Muslim. Menurut Imam al-Bukhari dalam hadisnya menyebutkan bahwa jumlah rakaatnya adalah 10 rakaat, berbeda dengan Imam Muslim yang menyebutkan 12 rakaat. Terdapat nuansa perbedaan atau pertentangan dalam kedua hadis tersebut, yang mana kedua hadis sama-sama kuat dan bersumber dari Rasulullah Saw. Maka pembahasan dalam tulisan ini menjelaskan hukum melaksanakannya salat rawatib muakkad. Dalam menyelesaikan permasalahan tersebut terdapat dua keilmuan. Dalam ilmu usul fiqh, pertentangan tersebut dikenal dengan istilah ta’arudh al-Adillah sedangkan dalam ilmu kaidah fiqhiyyah ulama biasa menggunakan kaidah fiqhiyah al-I’malu Khoiru Min al-Ihmali. Adapun penyelesaiannya menggunakan al-Jam’u wa al-Taufiq atau menggumpulkan dan menggabungkan kedua dalil dan juga Tarjih atau memilih salah satu diantara kedua hadis tersebut.]]>
<![CDATA[KEWARISAN ANAK LUAR KAWIN (STUDI ATAS PUTUSAN MAHKAMAH KONSTITUSI NOMOR 46/PUU-VIII/2010) ]]>
<![CDATA[Lubis, Ihsan Helmi]]>
<![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.v5i1.1395
<![CDATA[The issue of Constitutional Court Decision Number 46/PUU-VIII/2010 concerning the status of children outside of marriage has a great influence on the laws and regulations in Indonesia, especially the Marriage Law. The substance of this Constitutional Court ruling changed the category of legitimate children as understood by applicable law as well as Islamic law. An outsider who has been considered an illegitimate child, based on the decision of the Constitutional Court is categorized as a legitimate child, thus having a civic relationship with his biological father. This article explains the implications of the decision of the Constitutional Court's Decision, especially in relation to the civil rights of its inheritance. The focus of the discussion on two things, namely how the inheritance of children outside of marriage and how the view of Islamic law on his inheritance. The results of this study reveal two things. First, after the Decision of the Constitutional Court Number 46/PUU-VIII /2010, an outsider or child born of sirri marriage or not being registered shall be entitled to inheritance, if it has been justified by the Court. Between father and son have a blood relationship and the child is classified as a legitimate child. Second, the inheritance of children outside marriage or who are born of sirri marriage or not registered can only be done through a will. This is because the child can only be attributed to his mother and is not counted as the heir of his father.]]>
