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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 177 Documents

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REGULASI ZAKAT MENURUT MAZHAB NEGARA DAN MAZHAB DAERAH (Studi Atas Undang-undang No. 23 Tahun 2011 Tentang Penglolaan Zakat dan Qanun Provinsi Nangroe Aceh Darussalam No 7 Tahun 2004 Tentang Pengelolaan Zakat dan Qanun Provinsi Nanggroe Aceh Darussalam No. 10 Tahun 2007 Tentang Baitul Mal) Baroroh, Nurdhin
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 2 No. 1 (2014): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

One of the pillars of Islam which must be fulfilled by the Muslims is topaying zakat. One element in the fulfillment of Zakat is Muzakki, or theperson who has to pay zakat on property held. In any form of impositionof Islam to his people (from the praying until Hajj obligation) is notmerely a form of obedience to the commands of Allah as an expression offaith alone or Hablun Min Allah, but there is other liability which cannot be – read: like two sides of the coin – the pious charity / HablunMin An-Naas. In the context of zakat, so that the obligation imposedon the Muzakki, an obligation that is’ Aini and even in Islamichistory, Sahabat Abu Bakr R.A. never enact permissibility to fight forMuslims who do not want to pay zakat. And than according with theconditions of the times, eventually every Islamic countries in the world,is also implementing regulations regarding zakat for each country, ofcourse, with the application of different between each of these countries.

DESA MAWA CARA NEGARA MAWA TATA: DINAMIKA PENGATURAN DESA DALAM SISTEM KETATANEGARAAN INDONESIA Basuki, Udiyo
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 5 No. 2 (2017): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

The history of village arrangements in the state administration system in Indonesia has had ups and downs following the flow of social and political dynamics. In the Dutch and Japanese colonial era, villages were highly neglected. In the old order the existence of legal products that regulate the village actually makes the village eroded and marginalized. In the New Order period the village was regulated separately in Law No. 5 of 1979 which embraced uniformity like a village in Java. This resulted in the existence of indigenous peoples outside Java experiencing tremendous reductions. As the fall of the New Order and replaced by the Reform Order, the existence of villages and indigenous and tribal peoples is reduced to a part of the regency / municipal territory or regency which is incorporated in Law No. 22 of 1999. The next law product is Law No. 6 of 2014, which accommodates the existence of the village and traditional village. The alignment of this Law is in practice worthy of review and testing. This paper describes the development of village settings in the Indonesian state administration system from the beginning of independence until now.Kata kunci: desa mawa cara negara mawa tata, desa, sistem ketatanegaraan, masyarakat adat

PENCATATAN PERKAWINAN: Melacak Akar Budaya Hukum dan Respon Masyarakat Indonesia terhadap Pencatatan Perkawinan Lathifah, Itsnaatul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 3 No. 1 (2015): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Marriage is basically valid when it has qualified and fulfill its requirements, namely the bridegroom, guardian for the bride, the presence of two witnesses, and ijab-qabul (contract of marriage). In modern life, particularly in Indonesia, the marriage will not be considered valid not only when it has fulfilled the pillars of marriage, but rather that the marriage must also be registered (recorded). Perncatatn marriage this is a debate among the public. Most accept it as a positive thing and contains benefits for married couples, while others refused because it is considered not in harmony with religious requirements in terms of marriage; that no one nash, either in the Qur'an or hadith of the Prophet which requires that the marriage should be registered. This article discusses differences in views among the Muslim community in Indonesia related to Marriage Registration issues as stipulated in Law on Marriage No. 1 of 1974; the arguments put forward by each party, and also the culture of law in Indonesia that contributed to the emergence of a difference in addressing this.

PERBEDAAN HUKUM KUNUT NAZILAH DI TENGAH PANDEMI COVID-19 MENURUT MUHAMMADIYAH DAN NAHDLATUL ULAMA Al-Mahbubi, Radika Fawwazulhaq
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 8 No. 1 (2020): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Dunia hari ini sedang dihadapkan pada persoalan yang besar dan serius dengan terjadinya pandemi Covid-19. World Health Organization (WHO) telah menetapkan Covid-19 sebagai pandemi setelah penyebarannya begitu cepat yang menjangkit ke berbagai negara-negara di dunia. Tak terkecuali negara Indonesia yang telah diketahui terdampak sejak awal tahun 2020. Berbagai cara penanggulangan telah dilakukan seperti pisychal distancing ataupun social distancing sesuai intruksi dari (WHO). Dengan mayoritas penduduk beragama Islam, beberapa organisasi Islam menghimbau untuk melakukan kunut nazilah. Di antara organisasi itu adalah Muhamadiyah dan Nahdlatul Ulama. Bagi keduanya kunut ini sebagai wujud penanganan secara ruhaniah agar pandemi segera selesai. Tetapi temuan fatwa hukum di antara keduanya terjadi perbedaan dalam menetapkan hukum kunut nazilah di tengah pandemi Covid 19 Menurut Muhammadiyah kunut nazilah di tengah pandemi Covid-19 menghasilkan dua putusan. Pertama, kunut nazilah tidak lagi boleh diamalkan. Kedua, boleh diamalkan atau dikerjakan dengan tidak menggunakan kata kutukan atau permohonan terhadap perorangan. Adapun dalil yang digunakan sebagai dasar penetapan hukum ini adalah hadis Rasulullah Saw yang mana beliau pernah melakukan kunut saat terjadi penganiayaan oleh orang kafir terhadap kelompok Islam sampai dengan turunnya surah ‘Ali Imron ayat 128. Sementara Nahdlatul Ulama menetapkan hukum kunut nazilah di tengah pandemi Covid-19 adalah sunah. Karena mengikuti pendapat ulama dari kalangan Syafi’iyyah di mana disunnahkan melakukan kunut saat terjadi nazilah. Perbedan di antara keduanya dikarenakan perbedaan dalam menggunakan metode serta perbedaan dalam memahami dasar hukum yang ada. Muhamadiyah memahami ada unsur nasikh dan mansukh atas turunnya surah ‘Ali Imran 128 ini. Hal ini berbeda dengan Nahdlatul Ulama yang hanya memahami ayat tersebut hanya sebagai teguran tidak sampai kepada penghapusan nash.

PENGARUH POSITIVISME DALAM PERKEMBANGAN ILMU HUKUM DAN PEMBANGUNAN HUKUM INDONESIA Wahyuni, Sri
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 1 No. 1 (2012): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

This article discusses about the positivism influence to jurisprudence and law development, especially in Indonesia, and the analysis of the strength and the weakness of the positivism influence. Through the positivism which was introduced by August Comte, the rational and empiric truth and the standard of natural sciences were used also in the social sciences, law and jurisprudence. The concept of legal positivism is the proof of the positivism influence in law and jurisprudence. Legal positivism develops as the written law which is formulated by the legitimated state organ which has the power and souveregnity. It is separated from the moral and the right and wrong values. There were many scholars who use the positivism in their legal opinion, namely Hart, Hans Kelsen and John Austin. The concept of legal positivism in Indonesia also follows the legal positivism opinion, which seen in many aspect such as the written law, law unification, and legislation.

MENGGALI MAKNA ASAS LEGALITAS DAN PERKEMBANGANNYA DI INDONESIA Tahir, Ach.
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 1 No. 2 (2012): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

The principle of legality is a fundamental principle in the Criminal Code and the Islamic Criminal Law. The Bill of Criminal Code of Indonesia recognizes the principle of material legality (not absolutely applicable). Then, the consequences, in spite of not regulated in legislation, are that the person‘s acts are worth to be convicted. The person can be convicted as based on living law in the community. The principle of legality in the positive law could be abandoned on condition that the crime threatens public order and security. In Islamic Criminal Law, the principle of legality could also be abandoned on condition that the crime threatens public order and security.

DIVINITAS DAN HUMANITAS DALAM HUKUM PIDANA ISLAM Sodiqin, Ali
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 5 No. 2 (2017): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Islamic law from its source is divine law because it is based on God’s revelation, but from its implementation, Islamic law is human made law, which is interpretation of revelation. So that in Islamic law contained the side of divinity and humanity, absolute character on one side and relative on the other side. The implication, which is called Islamic law is all the interpretation of the revelations made by the mujtahids. In Islamic criminal law, that reality also occurs. Although the source is revelation, the humanity aspect receives an important attention in Islamic criminal law. The purpose of establishing Islamic criminal law is to uphold human rights, such as the right to life, the right to marry, the right to property, the right of self-esteem, the right to think, and other basic rights. The guarantee of human rights protection is also seen in the form of penal sanctions, law enforcement models and law enforcement orientations. Legal sanctions are not the goal of law enforcement but the means or strategies so that they are adaptable. Law enforcement refers to restorative justice involving perpetrators, victims, communities, and the state. The legal orientation is not only to resolve legal conflicts, but to enforce social defense.Kata Kunci: hak asasi manusia, jinayah, restorative justice, perlindungan sosial

PENETAPAN PIDANA MATI DALAM PERPEKTIF HUKUM ISLAM DAN INTERNATIONAL COVENANT ON CIVIL AND POLITICAL RIGHTS (ICCPR) Rifa'i, Muhammad
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 2 No. 2 (2014): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

The death penalty is a polemic in the discourse of law and human rights in today's modern world. This is because there is a presumption that the death penalty was considered inhuman punishment. Therefore, the United Nations International Covenant megeluarkan on Civil and Political Rights (ICCPR) as a global treaty that restricts the execution of the country that still has the death penalty. It was considered a solution to keep kelansungan human life includes the right to life, freedom, and human beings have the right to determine his life. View as it affected the Islamic law that still impose the death penalty is deemed to violate human rights. Therefore, the author tries to find common ground between the ICCPR and the fundamental Islamic law. ICCPR and Islamic law possessed the same goal is to maintain public order, protect the whole of society and the state, and yet both of these elements possessed a different approach.

TRADISI PENETAPAN DO’I MENREK DALAM PERKAWINAN MASYARAKAT ADAT SUKU BUGIS SOPPENG (ANALISIS TEORI ‘URF DAN APPANNGADERENG DALAM HUKUM ADAT SUKU BUGIS) Halim, Abdul; Kosasih, Enon
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 7 No. 2 (2019): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Orang-orang Bugis-Makassar terikat oleh sistem norma dan aturan adatyang disebut dengan panngadereng. Ade’ yang merupakan unsur bagiandari panngadereng secara khusus terdiri dari ade’ akkalabinengeng(norma mengenai hal-ihwal perkawinan dan hubungan kekerabatan).Salah satu di antara ade’ akkalabinengeng adalah adanya tradisi do’imenrek atau balanca dalam perkawinan masyarakat Bugis. Praktik do’imenrek yang ada pada masyarakat Bugis Soppeng dilatarbelakangi olehfaktor sejarah yang menjungjung tinggi nilai-nilai adat dan budaya daripara leluhur mereka sehingga sampai saat ini dianggap sebagai kearifanlokal. Dalam tradisi perkawinan suku Bugis Soppeng, mahar yangmerupakan salah satu ketentuan dalam hukum perkawinan Islam, dalammasyarakat suku Bugis disebut sompa. Sompa ini sepenuhnya menjadihak-milik pengantin wanita sebagai wujud penghormatan pengantin priakepada pengantin wanita. Meskipun ketentuan do’i menrek-balancahanya berdasarkan tradisi masyarakat Suku Bugis tetapi kedudukannyasama dengan mahar (sompa) yaitu sama-sama mengikat. Dari perspektifteori ‘Urf, termasuk dalam kategori ‘Urf Shahih karena sesuai dengankaidah fiqhi “al-‘Adatu Muhakkamatun”, sedangkan dalam perspektif appangngadereng, do’wi menrek adalah ade’ akkalabinengeng yangdibebankan kepada mempelai pria merupakan ukuran keseriusan dankekayaan mempelai laki-lak karena besarnya jumlah uang belanja ataudo’i Menrek merupakan media utama bagi masyarakat Bugis untukmenunjukkan posisinya dalam Masyarakat, bahkan termasuk dalamkategori pengejawantahan nilai-nilai siri’.

METODE PENENTUAN AWAL BULAN RAMADAN, SYAWAL, DAN ZULHIJJAH MENURUT DEWAN DAKWAH ISLAMIYAH INDONESIA Abshor, Muhammad Ulil
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 5 No. 1 (2017): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Dewan Dakwah Islamiyah Indonesia (DDII) when setting the start of Ramadan and Syawal they follow the Indonesian government method (imkanur rukyah) with matla 'Indonesia (wilayatul hukmi, parts of Indonesia as a jurisdiction), but when the month of Idul Adha following the government's decision of Saudi Arabia. The reason, Eid al-Adha is closely related to the standing events so that decisions regarding the events wukuf the government authorities Saudi Arabia. Rukyah sect DDII is Mecca referring Rukyah official letter signed by the Secretary General of the Muslim World League Syeikh Muhammad Shalih Islami Qazzaz Number: 1/6/5/45 dated July 25th 1975 regarding determination of Eid Al Adha addressed to the members of the Majlis Mohammad Natsir as Ta ' The Mudir side of Maktab and the General Counsel of Rabithah 'Alam Islam. In the letter mentioned proposition Syeikhul Azhar Abdul Halim Mahmud in the form of a press release in 1975 that called for that in terms of determining the beginning of the month of Zulhijjah, should all be guided by the results of an Islamic state Rukyah Saudi Arabia, so that the Muslims of the opinion in the issue of the establishment of the standing at Arafat. DDII use understanding the verses of the Quran and hadith, related to the argument of the testimony rukyah, replenish a fair witness to determine the beginning of fasting, while the end of the fasting decided to use at least two witnesses were fair and tsiqah (reliable). Witnesses are not required to be male or female, because what is delivered is a news of observation.

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Mu'tashim Billah

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Daerah istimewa yogyakarta

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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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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