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Al Hurriyah : Jurnal Hukum Islam
Published by Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi
ISSN : 25493809     EISSN : 25494198     DOI : https://dx.doi.org/10.30983/alhurriyah
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences
Al Hurriyah: Jurnal Hukum Islam is a journal which publishes the research results related to the Islamic law from various disciplines or interdisciplinary such as Sharia Economy Law or Islamic Economy Law/Muamalah, Islamic Constitutional Law/Siyasah, Islamic Family law/Ahwal Al-Shakhsiyah, Islamic Criminal Law/Jinayah, Islamic Law Methodology or Methodology of Islamic Law/Maqashid Sharia, and Sociology of Islamic Law. The editorial team invites the researchers, scholars, and Islamic studies and social observers to submit the research result article which has never been published in the media or other journals. Al Hurriyah is published twice a year, in June and December.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 410 Documents
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Islam Law Review About Applications of Contraception Vasetomy and Tubectomy Methods to Muslim Community in West Sumatera Dahlan, Dasrizal; Jusmawati, Jusmawati
Alhurriyah Vol 7 No 1 (2022): January - June 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v7i1.5368

Abstract

The population of Indonesia, the majority of whom are Muslims, automatically become participants in the Family Planning Program. The Family Planning Program has offered various contraceptives, some of which are allowed to be used by Muslims and those that are not. Contraceptive devices for Muslim women are IUD, Pills, Injectable Drugs, Implants, and other traditional methods, while those that are not allowed for Muslim women are Menstrual Regulation, Abortion, Ligasituba which binds the oviduct sac, and tubectomy, namely lifting the ovum place called the sterilization. Men can use condoms and vasectomy. Sterilization for both men (vasectomy) and women (Tubectomy) according to Islam is haram (forbidden) because it causes permanent infertility. Sterilization can be done if the family planning participant is at risk if using other contraceptive methods or other contraceptive methods fail to regulate birth. Based on the problems above, this study wants to reveal how the application of contraception devices for vasectomy and tubectomy by acceptors to the Muslim community of West Sumatra. Data was collected using documentation and interview techniques, while data analysis was carried out using qualitative descriptive techniques. The results of the study revealed that the use of vasectomy and tubectomy contraceptives was generally based on considerations of the wife's health and adjusted to the doctor's recommendations.Penduduk Indonesia mayoritas beragama Islam dengan sendirinya menjadi peserta program Keluarga Berencana Program Keluarga Berencana telah menawarkan bermacam-macam alat kontrasepsi, yang boleh dipakai oleh umat Islam ada pula yang tidak boleh. Alat kontrasepsi untuk wanita Islam adalah, IUD, Pil, Obat Suntik, Susuk dan cara-cara tradisional lainnya, sedangkan yang tidak boleh untuk wanita Islam adalah Menstrual Regulation, Abortus, Ligasituba yang mengikat saluran kantong ovum dan tubektomi yakni mengangkat tempat ovum yang disebut dengan sterilisasi. Laki-laki dapat memakai kontap kondom dan vasektomi. Sterilisasi baik untuk laki-laki (Vasektomi) maupun untuk wanita (Tubektomi) menurut Islam pada dasarnya haram (dilarang) karena mengakibatkan kemandulan yang tetap. Sterilisasi dapat dilakukan jika peserta KB beresiko jika memakai alat kontrasepsi lainnya atau alat kontrasepsi lain itu gagal mengatur kelahiran. Berdasarkan permasalahan di atas maka penelitian ini ingin mengungkap bagaimana penerapan alat kontrasepsi KB Vasektomi dan Tubektomi oleh aseptor pada komunitas Muslim Sumatera Barat.  Pengumpulan data dilakukan dengan teknik dokumentasi dan wawancara, sedangkan analisis data dilakukan dengan teknik deskriptif kualitatif. Hasil penelitian mengungkapkan bahwa pemakaian alat kontrasepsi vasektomi dan tubektomi secara umum didasarkan pada pertimbangan kesehatan istri dan disesuaikan dengan rekomendasi dokter.
Vaccination and Forms of Self-Protection in the Covid-19 Pandemic Maqashid Sharia Perspective: Perceptions of STAI Darul Arafah Students Albani, Muhammad Syukri
Alhurriyah Vol 7 No 2 (2022): July - December 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v7i2.5369

Abstract

In Indonesia, one of the ways to deal with the COVID-19 pandemic is the implementation of a vaccination program in which the implementation of this program has pros and cons in the community, one of the reasons is the level of effectiveness of the vaccine itself is still in doubt and the halalness of the product. Halal products are very important considering that the majority of the population in Indonesia is Muslim. This study focuses on the perceptions of STAI Darul Arafah students in interpreting the covid 19 vaccination as a form of self-preservation during a pandemic, the purpose of this study was to find out the extent of understanding and opinions of Stai Darul Arafah students in participating in the covid 19 vaccination program as a form of self-preservation. or self-preservation (Hifzu Nafsi). The final results of this study illustrate that the Indonesian government is considered quite good, even very good in the process of carrying out this Covid 19 vaccination. Regarding the vaccine used, the majority already believe in the efficacy of the Covid 19 vaccine, although there are still some respondents who do not fully believe that the Covid 19 vaccine is halal to use.
The Existence of High Heirloom Assets in Nagari Muaro Paiti and Their Relevance to Contemporary Islamic In Heritance Rahmad, Beni; Yenti, Endri; Alwana, Hanif Aidhil
Alhurriyah Vol 7 No 2 (2022): July - December 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v7i2.5404

Abstract

High heirloom assets are assets that are jointly owned by a people who have blood ties and are inherited from generation to generation from previous ancestors, and these assets are under the management of the head of the inheritance (eldest male in the clan). High heirlooms do not belong to individuals, but belong to a group together. Inheritance from high inheritance applies a collective system, namely the property is not divided and delivered to the recipient group in the form of an undivided unit. To guarantee land ownership for its people, the government makes rules regarding land ownership, namely Law no. 5 of 1960. With this law, many people have certified their land, including high inheritance in the form of ulayat land in Muaro Paiti village, as private property rights recognized by law. As a result of the certificate of high inheritance into private property, of course, the system of inheritance of high inheritance has changed into inheritance according to the laws in force in Indonesia, namely Islamic inheritance.
The State Legal Policies on Sharia Application in Changing Pattern of Indonesia’s Islamic Movements Maula, Bani Syarif
Alhurriyah Vol 7 No 1 (2022): January - June 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v7i1.5455

Abstract

Legal politics are inextricably linked to power politics. Political dynamics in Indonesia are always colored by the dynamics of Islamic politics, as most Indonesians' political aspirations are influenced by Islamic views. This paper examines the evolution of Islamic law in the modern Indonesian democratic system, particularly after the reform era. Indonesia's democratisation gave rise to freedom of expression and opinion. Even today, Islamic conservatism is growing in Indonesia, but this does not mean that radical Islamist groups are gaining strength. Many political organisations, including Islamic parties and other Islamic movements, have liberated themselves and broadened their organisational philosophies in order to address broader issues and concerns. While maintaining their Islamic identity, some Islamic groups are turning towards the secularization of their goals and objectives as a means of adapting to the changing political environment. Political analysts refer to this development as post-Islamism. The current direction of Islamic politics is more accommodating aspects of democracy but still highlights its Islamic sides. This makes the government more accommodative to laws and regulations based on Islamic teachings.Politik hukum tidak lepas dari aspek-aspek politik kekuasaan. Di Indonesia, dinamika politik juga tidak lepas dari politik Islam, karena aspirasi politik sebagian besar masyarakat Indonesia dipengaruhi oleh pandangan Islam. Makalah ini membahas tentang perkembangan hukum Islam dalam sistem demokrasi Indonesia kontemporer, terutama setelah masa reformasi. Demokratisasi Indonesia memunculkan kebebasan berpendapat dan berekspresi. Bahkan saat ini konservatisme Islam di Indonesia semakin meningkat, namun hal itu bukan berarti menguatnya kelompok Islamis radikal. Banyak organisasi politik termasuk partai Islam dan gerakan-gerakan Islam lainnya melakukan pembebasan diri dan melakukan keterbukaan filosofi organisasi mereka untuk mengakomodasi berbagai masalah dan keprihatinan yang lebih luas. Sambil mempertahankan identitas keislamannya, beberapa kelompok Islam beralih ke arah sekularisasi tujuan dan sasaran mereka sebagai sarana untuk beradaptasi dengan lingkungan politik yang berubah. Analis politik menyebut perkembangan ini sebagai post-Islamisme. Arah politik Islam saat ini lebih mengakomodasi aspek-aspek demokrasi namun tetap menonjolkan sisi keislamannya. Hal ini membuat pemerintah lebih bersikap akomodatif terhadap peraturan perundang-undangan yang berlandaskan ajaran Islam.
The Application of Underage Marriage in the Islamic Religious Council Patani Region of Southern Thailand FA, Jalaluddin; RH, Mustiah; Fitra, Tasnim Rahman; Salaemaeng, MR Ibroheng
Alhurriyah Vol 8 No 1 (2023): June 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/al hurriyah.v8i1.5471

Abstract

The aim of this research is to know the application of underage marriage that was carried out in the Islamic Religious Council of the Patani Region of Southern Thailand and to find out the views of Islamic law on the application of underage marriage that were determined by the Islamic Religious Council. Southern Thailand, Patani Region The Islamic Religious Council of the Patani Region has regulated an age limit for couples who will marry. Even though the age limit has been regulated, there are still underage marriages that are carried out. In this study, the researchers used a type of empirical juridical research with a sociological approach. The results of this study indicate that the application of underage marriage must be carried out by complying with the rules regulated by the Islamic Religious Council of the Patani Region and the rules issued by the Islamic Religious Council of Thailand in 2018 AD. The application of underage marriage carried out in the Religious Council Islam Patani Territory is a legal marriage, does not violate Islamic laws, and can be done by fulfilling the pillars and conditions according to Islamic law.Tujuan dari penelitian ini adalah untuk mengetahui  penerapan perkawinan di bawah umur yang dilaksanakan di Majelis Agama Islam Wilayah Patani Thailand Selatan dan untuk mengetahui pandangan hukum Islam terhadap penerapan perkawinan di bawah umur yang di tetapkan oleh Majelis Agama Islam Wilayah Patani Thailand Selatan. Majelis Agama Islam Wilayah Patani telah mengatur batas usia bagi pasangan yang akan melaksanakan perkawinan. meskipun suda diatur batas usia tersebut tetap saja masih ada pernikahan dibawah umur yang terlaksana. Dalam penelitian ini peneliti menggunakan jenis penelitian yuridis empiris dengan pendekatan sosiologis. Hasil penelitian ini menunjukkan bahwa penerapan perkawinan di bawah umur harus dilaksanakan dengan memenuhi aturan-aturan yang di tetapkan oleh Majelis Agama Islam Wilayah Patani dan aturan yang di keluarkan Majelis Agama Islam Thailand tahun 2018 M. Penerapan perkawinan di bawah umur yang di laksanakan di Majelis Agama Islam Wilayah Patani adalah perkawinan yang sah dan tidak melanggarkan hukum-hukum Islam dan bisa di lakukan dengan memenuhi rukun dan syarat menurut hukum Islam.
Methods and Stages of Ijtihad in Fiqh Nawazil: Correlation and Implementation in Fatwa of the Indonesia Ulama Council Related to Covid-19 Ulil Albab, Muhammad; Nurwahidin, Nurwahidin
Alhurriyah Vol 7 No 1 (2022): January - June 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v7i1.5482

Abstract

Fiqh, like the law in general, always faces new problems (nawāzil) that need solutions through ijtihad. To establish the law of the problem of fiqh nawazil, a standard method of ijtihad is needed. Through this research, the author seeks to review the literature related to ijtihad fiqh nawazil to be assembled into a standard method, which is then compared with the procedure of establishing fatwa of the Indonesian Ulama Council (MUI) and used as a theory to dissect MUI fatwa related to Covid-19. From the results of the study of related literature, ijtihad fiqh nawazil can be conducted by three methods, namely bayānī, ta’līlī, and istiṣlaḥī, which are then practiced through three stages, namely taṣawwur al-masalat, takyīf fiqhī, and taṭbīq al-ahkām. Although there is a slight difference in the aspect of language between the methods and stages of the ijtihad fiqh nawazil with the MUI fatwa establishment procedure, both have the same substance, so it can be concluded that the fatwa establishment procedure of the MUI has included three stages of the ijtihad fiqh nawazil methods. This is increasingly seen in the MUI fatwa decree related to Covid-19, especially in the Law on the Use of AstraZeneca Vaccine.Fikih, sebagaimana hukum pada umumnya, akan selalu menemui masalah-masalah baru (nawāzil) yang membutuhkan solusi melalui proses ijtihad. Untuk menentukan hukum dari masalah fikih nawāzil, diperlukan metode ijtihad yang baku. Melalui penelitian ini, penulis berupaya mengkaji literatur-literatur yang berkaitan dengan ijtihad fikih nawāzil untuk dapat dirangkai menjadi sebuah metode baku, yang kemudian dikomparasikan dengan prosedur penetapan fatwa Majelis Ulama Indonesia (MUI), serta digunakan sebagai teori untuk membedah fatwa-fatwa MUI terkait Covid-19. Dari hasil pengkajian literatur-literatur terkait, ijtihad fikih nawāzil dapat dilakukan dengan tiga metode, yaitu bayānī, ta’līlī, dan istiṣlaḥī, yang kemudian dipraktikkan melalui tiga tahapan, yaitu taṣawwur al-masalat, takyīf fiqhī, dan taṭbīq al-ahkām. Meskipun terdapat sedikit perbedaan dari aspek kebahasaan antara metode dan tahapan ijtihad fikih nawāzil tersebut dengan prosedur penetapan fatwa MUI, keduanya memiliki substansi yang sama, sehingga dapat disimpulkan bahwa prosedur penetapan fatwa MUI telah mencakup tiga tahapan dari metode ijtihad fikih nawāzil tersebut. Hal ini semakin terlihat implementasinya dalam Surat Keputusan Fatwa MUI terkait Covid-19, terkhusus tentang Hukum Penggunaan Vaksin Covid-19 Produk Astrazeneca.
Annulment of Marriage and Khuluk in Family Law in Muslim Countries: A Comparative Study of Family Law in Syria, Sudan, Turkey and Indonesia Hakim, Abdul
Alhurriyah Vol 7 No 2 (2022): July - December 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v7i2.5561

Abstract

This research discusses the renewal of family law which regulates marriage, child-rearing, inheritance, and so on in several Muslim countries. In line with the times, countries, where the majority of the population is Muslim, have begun to reform their respective country's legal systems, both criminal law, and civil law. The research in this article aims to determine the comparison of one country to another according to the level of secular, liberal, or viewed from another side in efforts to reform family law. The research in this article is qualitative research using the literature study method. The research in this article uses a comparative and historical approach. Sources of data in this study are legal products of Islamic countries, scientific journals, and other supporting documents. The research in this article finds that Syria and Sudan are examples of Islamic countries that still maintain Islamic law and its values in their laws and regulations. Meanwhile, Turkey has gone far beyond Islamic law and adopted Western legal standards. Indonesia did not adopt Islamic law as a whole and also did not adopt Western law as a whole.
Interpretation of Ijab Kabul Conditions: Pros and Cons of Ittihad Al-Majlis in Marriage Contract from a Contemporary Ulama Perspective Sallom, Dea Salma
Alhurriyah Vol 7 No 1 (2022): January - June 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v7i1.5647

Abstract

Currently, numerous issues must be addressed by a human, particularly Muslims who follow strict rules in their daily lives. Islam regulates marriage in great detail including the issue of Ittihad al-majlis in the marriage contract (akad), which is now an issue due to technological advancements and human elasticity. The purpose of this study is to deeply examine the development of the concept of Ittihad al-majlis as an interpretation of the terms of the ijab kabul which are the pros and cons of society. This study used a qualitative descriptive approach with the library research method as a data source to determine the provisions of Islamic law and sharia principles to solve the problems. The study indicates that Ittihad al- majlis in the marriage akad has several meanings according to the views of the Islamic scholars (ulama) of the four madzhab ulama and contemporary ulama. Some argue that Ittihad al-majlis does not have to be united in one place, but the consent (ijab) and acceptance (kabul) should be in one place; it means that the person who will perform the ijab and kabul does not have to be in the same place as well as the witnesses.Seiring dengan perkembangan zaman, banyak problematika yang harus dihadapi oleh umat manusia, terlebih umat Islam yang memiliki aturan khusus dalam menjalani kehidupan. Islam mengatur masalah pernikahan dengan sangat detail mengenai aturan-aturan yang harus ditaati oleh penganutnya, termasuk masalah ittihad al-majlis dalam akad nikah yang kini menjadi problem sebab perkembangan teknologi dan elastisitas manusia. Tujuan penelitian ini adalah untuk mengkaji secara lebih dalam perkembangan konsep ittihad majlis sebagai interpretasi syarat ijab kabul yang menjadi pro-kontra masyarakat karena perkembangan zaman yang semakin maju dan kondisi yang tidak terduga. Artikel ini menggunakan pendekatan deskriptif kualitatif dengan metode penelitian pustaka sebagai sumber datanya. Berdasarkan data dari bahan pustaka akan penulis gunakan untuk menentukan terkait ketentuan hukum Islam dan prinsip-prinsip syariat guna memecahkan permasalahan. Hasil penelitian ini menunjukkan bahwa ittihad al-majlis dalam akad nikah memiliki beberapa arti menurut pandangan ulama empat madzhab dan ulama kontemporer. Sebagian berpendapat bahwa ittihad al-majlis tidak harus bersatu dalam satu tempat, melainkan ijab dan kabulnya lah yang berada dalam satu tempat, artinya orang yang akan melakukan ijab dan kabul tidak harus berada di satu tempat begitu juga dengan saksi-saksinya.
Bitcoin as A Wedding Dowry : A Case of Marriage With A Dowry Whose Currency is Not Clear Zaidah, Yusna; Ramadhan, Syahrin; Hafidzi, Anwar
Alhurriyah Vol 8 No 2 (2023): December 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/al hurriyah.v8i2.5683

Abstract

Wedding dowries are typically given as gifts or assets of a specified value, such as money, gold, real estate, houses, automobiles, or other commodities. Couples are now creating bitcoin as a wedding dowry, in keeping with the times. The use of bitcoin as a dowry in marriage raises an interesting issue because it cannot be regarded as an object because it lacks a physical form and cannot be regarded as legal tender because it is not issued by the appropriate government. A literature review was the approach employed in this investigation. This study found that there are two opinions on the permissibility of bitcoin as a dowry, firstly bitcoin should not be used as a dowry in a marriage because of the element of gharar in bitcoin. The second opinion is that bitcoin can be used as a wedding dowry because there is regulation by the government, but it is an asset or commodity like gold that can be traded, and this bitcoin has a useful value according to the legal terms of the dowry.Mahar pernikahan pada umumnya berbentuk barang atau harta denominas itertentu, seperti uang tunai, emas, tanah, apartemen, mobil, atau barang berharga lainnya. Seiring dengan perkembangan zaman, terdapat pasangan yang menjadikan bitcoin sebagai mahar pernikahan. Bitcoin tidak dapat dikatakan sebagai barang karena tidak mempunyai bentuk fisik serta tidak bisa dikatakan sebagai uang yang sah karena tidak diterbitkan oleh otoritas yang berwenang, sehingga menjadi pertanyaan menarik terhadap penggunaan bitcoin sebagai mahar dalam pernikahan. Metode yang digunakan dalam penelitian ini adalah kajian pustaka. Penelitian ini menemukan bahwa ada dua pendapat kebolehan  bitcoin sebagai mahar, pertama bitcoin  tidak boleh digunakan sebagai mahar dalam pernikahan karena adanya unsurg harar dalam bitcoin. Pendapat kedua, bitcoin ini boleh digunakan sebagai mahar pernikahan karena sudah ada regulasi oleh pemerintah, namun sebagai aset atau komoditi layaknya emas yang dapat diperdagangkan, dan bitcoin ini memiliki nilai manfaat sesuai dengan syarat sah mahar.
Islamic Law Analysis of MUI Fatwa No. 13 of 2021 Concerning the Law of Covid-19 Vaccination During Fasting Elvia, Evi Eka
Alhurriyah Vol 7 No 2 (2022): July - December 2022
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v7i2.5805

Abstract

The object of this study is the fatwa of the Indonesian Ulama Council (MUI) regarding the law of vaccination during fasting. This fatwa was made on the basis of an urgent interest regarding the law of whether or not to vaccinate while fasting. This study uses the nas and ushul fiqh approaches. The data used is to use 'illat (reason) reasoning. The theory used uses the istihsan theory. The interests on which it is based are the interests of the maslahah (public interest), taking into account five interests, namely maintaining religion, nurturing the soul, maintaining reason, maintaining offspring, and maintaining property. This research study contains three findings. First, MUI fatwas have been comprehensively compiled from various valid sources, the Qur'an, hadith, fiqh rules, and scholarly opinions so that there is no doubt about the legal provisions. Second, this fatwa connects and integrates science and religious knowledge that contributes to solving problems in the midst of the COVID-19 pandemic. Third, fatwa’s appear at the right time in the condition of people who urgently need legal clarity on the law of vaccination while fasting.

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