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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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MEROKOK DALAM TINJAUAN HUKUM ISLAM (Studi Nash-Nash Antara Haram Dan Makruh) Rezi, Muhamad; Sasmiarti, Sasmiarti
Alhurriyah Vol 3 No 1 (2018): Januari-Juni 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i1.534

Abstract

Rokok pada awalnya berupa tembakau yang dibakar dan dihisap melalui sebuah pipa. Kegiatan ini awalnya dilakukan pada saat berkumpulnya beberapa suku untuk mempererat hubungan antar suku yang berbeda. Di Indonesia, merokok sudah menjadi hal yang biasa secara turun temurun. Pada artikel ini, penulis akan mencoba untuk mengkaji hukum tentang merokok. Karena fenomena yang kita saksikan saat ini dirasa sudah cukup untuk membuktikan bahwa rokok sudah menjadi kebutuhan sebagian masyarakat indonesia saat ini dan ada juga yang memakainya sebagai sampingan saja. Berangkat dari berbagai dalil yang telah dipaparkan sebelumnya baik dari Alquran maupun Hadis serta beberapa pendapat Ulama tentang dalil-dalil tersebut, maka penulis menyimpulkan bahwa hukum merokok bersifat kasuistis. Adakalanya dapat dikatakan haram dan adakalanya bersifat makruh tanzih.
KEDUDUKAN BAK PENCUCI KAKI SEBELUM MASUK DAN KELUAR TEMPAT BERWUDHUK DALAM TINJAUAN FIQH IBADAH Busyro, Busyro; Amin, Saiful
Alhurriyah Vol 3 No 1 (2018): Januari-Juni 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i1.538

Abstract

The purity of limbs from any dirtiness is one of requirement which must be fulfilled before shalat. That is why many Ulama were explaining this case deeply. In this paper, the study of it was the character of the water which was pure and purified that can be used for wudhu, and which was not. In Bukittinggi, most of management mosques provide small basin with full water in front of wudhu room. It was aimed to facilitate people cleaning their feet before come into mosque. Yet, some of the basins have provided with no flowing water and less than two qullah (jars). Moreover, some of mosques only have one basin in one way (in and out of wudhu room). Basically, every feet of Muslim that get into the basin will do not affect anything to the pool. However, the problem was generated by the purity of the feet that some of them may unclean and take the water into effect. That is to say that providing the basin in front of wudhu room is obnoxious (makrûh) based on precaution (ihtyâth) principle. Kata Kunci: Washing feet basin, wudhu’, dirtiness, two qullah. Abstrak Kesucian anggota tubuh dari najis merupakan salah satu syarat untuk sahnya ibadah shalat yang dilakukan oleh seorang muslim. Oleh karena itu berbagai aturan dalam membersihkan diri sebelum shalat dibahas secara mendalam oleh ulama fiqh. Salah satu pembahasan yang terkait dengan hal itu adalah persoalan air yang boleh dipakai untuk berwudhuk, yang intinya merupakan air suci dan dapat mensucikan. Untuk menjaga kesucian jamaah yang akan memasuki masjid, maka sebagian pengurus masjid membuat bak kecil untuk mencuci kaki sebelum masuk dan keluar dari tempat berwudhuk. Namun pada sebagian masjid, air yang terdapat pada bak tersebut tergenang, tidak mengalir, dan kurang dua qullah. Di samping itu hanya tersedia satu buah bak, tempat masuk berwudhuk dan sekaligus tempat keluar dan selanjutnya masuk ke dalam masjid. Pada dasarnya kaki seorang muslim yang menginjak air yang tergenang tidak akan membuat air itu bernajis, tetapi mengingat beragamnya kondisi kaki yang masuk dimungkinkan ada najis yang tertinggal di air genangan itu. Oleh karena itu berdasarkan prinsip ihtiyath, membuat bak seperti itu hukumnya makruh.
NIKAH MISYAR (Analisis Maqashid asy-Syari’ah) Dedi, Syahrial
Alhurriyah Vol 3 No 1 (2018): Januari-Juni 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i1.554

Abstract

The marriage misyar is a marriage contract conducted by husband and wife in syar'i and meet all the terms of marriage in islamic law. But the wife sincerely gave up her right not to be fulfilled by her husband, such as living in the house and the material right as usual of marriage. This marriage has been widely studied by Muslim intellectuals from various aspects such as, such as sociological, legal, and maqashid asy-syari'ah. Among the studies of the highlights maqashid ay-syari'ah concluded that marriage misyar in line with maqashid shari'ah at the level of dharuriyah, hajjiyah and tahsiniyah. The marriage misyar just to meet the biological needs, what can be said that this marriage is compatible with maqashid asy-syari'ah especially at the level of dharuriyah? At last it can be concluded marriage misyar irrelevant to maqashid asy-syari'ah padal level dharuriyah.
ANALISIS PUTUSAN DALAM PENGALIHAN TALAK RAJ’I MENJADI TALAK BAIN PERKARA NO.0067/PDT.G/2016/PA.LK. (Studi Kasus di Pengadilan Agama Kab. Limapuluh Kota) Fadhilah, Nurul; Wadi, Fajrul
Alhurriyah Vol 3 No 1 (2018): Januari-Juni 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i1.555

Abstract

Adanya pengalihan talak raj’i menjadi talak bain pada permohonan cerai yang dilakukan di Pengadilan Agama Tanjung Pati di Kabupaten Limapuluh Kota yang mana pengajuan cerai dilakukan oleh pihak laki-laki. Namun Majelis Hakim yang menyidangkan perkara tersebut mengabulkan permohonan Pemohon dengan cara mengalihkan permohonan cerai talak raj’inya menjadi talak bain.Oleh karena itu, penulis tertarik untuk meneliti lebih lanjut putusan Majelis Hakim tentang Pengalihan Talak Raj’i Menjadi Talak Bain.Pertimbangan hukum Majelis Hakim Pengadilan Agama Kabupaten Limapuluh Kota di Tanjung Pati dalam memutuskan perkara Nomor : 0067/Pdt.G/2016/PA.LK tentang pengalihan talak raj’i menjadi talak bain adalah tidak sesuai dengan aturan perundang-undangan secara formilnya. Hakim melakukan penemuan hukum baru dengan cara ijtihad. Dalam mengambil keputusan, hakim menerapkan contra legem, yaitu putusan pengadilan yang mengesampingkan, tidak menggunakan undang-undang sebagai dasar pertimbangan atau bahkan bertentangan dengan pasal undang-undang sepanjang pasal undang-undang tersebut tidak lagi sesuai dengan perkembangan dan rasa keadilan. Penjabaran ketentuan ini merupakan pelaksanaan nilai hukum progresif yang mengehendaki hukum yang berkeadilan yang tidak hanya terpaku pada legalistik hukum, karena dalam realitanya undang-undang itu bersifat statis kaku, sedangkan masyarakat itu sendiri bersifat dinamis, berkembang setiap waktu. Tindakan hakim ini sesuai dengan Pasal 5 ayat (1) Undang-undang Nomor 48 Tahun 2009 yang pada pokoknya menyatakan bahwa hakim wajib mengadili, mengikuti, dan memahami nilai-nilai hukum dan rasa keadilan yang hidup dalam masyarakat.
FILSAFAT POLITIK ISLAM TENTANG KEDUDUKAN MANTAN NARAPIDANA MENJADI ANGGOTA LEGISLATIF Andriko, Andriko; Sanur, Adlan
Alhurriyah Vol 3 No 1 (2018): Januari-Juni 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i1.556

Abstract

Di saat ini sedang gonjang ganjing tentang adanya Peraturan Komisi Pemilihan Umum (PKPU Nomor 20 Tahun 2018 tentang pencalonan Anggota Legislatif. Akhirnya PKPU itu telah ditandatangani oleh Menteri Hukum dan HAM Yasonna Laoly yang di undangkan perjuli 2018. Dimana pasal 4 ayat 3 menyatakan bahwa mantan terpidana Narkoba, kejahatan seksual terhadap anak dan korupsi tidak boleh diikutsertakan.Walaupun secara yuridis Undang-Undang No 8 Tahun 2012 tentang Pemilu anggota DPR, DPD, dan DPRD telah membolehkan mantan narapidana menjadi anggota DPR, DPD dan DPRD dengan syarat-syarat yang telah ditentukan. Mantan narapidana adalah orang yang dulu pernah melakukan kejahatan atau tindakan kriminal dan telah menjalani hukuman. Status mantan narapidana menjadi anggota DPR, DPD, dan DPRD banyak mendapat respon penolakan dari masyarakat. Hal ini didasari bahwa mantan narapidana adalah orang yang sudah cacat secara moral dan tidak lagi dipercaya oleh masyarakat. Memang untuk membangun lembaga Legislatif yang kredibel dan bisa dipercaya oleh rakyat, seharusnya para anggotanya memiliki integritas yang bermoral, cerdas (kompetensi), dan bersikap negarawan apalagi anggota legislatif merupakan representasi rakyat sebagai pemegang kedaulatan. Berdasarkan permasalahan ini, penulis ingin melihat dari perspektif filsafat politik Islam (Fiqh Siyasah) tentang kedudukan mantan narapidana menjadi anggota legislatif. Penelitian adalah studi pustaka dengan menelaah persoalan mantan narapida sebagai calon anggota legislative. Dari analisis bahwa tidak ditemukan secara jelas tentang status manta narapidana menjadi legislatif dari al-Qur’an dan Sunnah boleh atau tidaknya. Namun untuk kemaslahatan umat dan kredibel lembaga seharusnya memang orang-orang yang bersih. Artinya dalam pandangan Fiqih Siyasah hukum menjadi anggota legislatif adalah mubah, apabila ia telah bertaubat
SISTEM EKONOMI SYARIAH DALAM BINGKAI FIQH MUAMALAH MENGHADAPI TANTANGAN MASYARAKAT EKONOMI ASEAN Nofiardi, Nofiardi
Alhurriyah Vol 1 No 1 (2016): Januari - Juni 2016
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v1i1.657

Abstract

According to some economists, especially Muslim economists, the current world community has experienced saturation with the capitalism and socialism economic system . In addition, by developing both the economic system, the world is increasingly irregular, which in turn gave birth to the countries that are increasingly rich on one side and the countries getting poorer on the other side. By looking at these facts, the new idea that offers the Islamic doctrine of the economy as an economic system appears. Even Jacquen Austry, a French economist says that the way to grow the economy is not limited to the two mazhab that have been recognized; capitalism and socialism, rather than that, there is a third stronger economy mazhab, (so called) Islamic economics. He argues that the Islamic economic system will rule the world someday because this is a perfect composition of life. On the other hand, the most important issue (emergency) in public life is "muamalah" governing the relationship between the individual and the community in economic activity. Even the scholars agree on the absoluteness of Muslims in understanding and know the sharia economic laws.
UNDANG-UNDANG NOMOR 23 TAHUN 2004 TENTANG KDRT DALAM PERSPEKTIF PEMIKIRAN HUKUM ISLAM KLASIK DAN MODERN Nofiardi, Nofiardi
Alhurriyah Vol 1 No 2 (2016): Juli - Desember 2016
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v1i2.658

Abstract

Domestic violence known as KDRT is a common phenomenon in society. As an effort to prevent domestic violence from happening, the government passed a law aimed at preventing all forms of domestic violence. The ratification of Law Number 23 of 2004 regarding the abolition of domestic violence can be regarded as a success of women activists in Indonesia in a long-term effort to eradicate women from gender-based violence. However, in reality in the field it was found that many people thought that domestic violence was justified in Islam because of their understanding of some texts that were born to allow domestic violence such as beating a nusyuz wife. Therefore a more detailed description of how Islam's view of domestic violence is actually needed.
HUKUM MENGULANG SHALAT DENGAN BERJAMA’AH (STUDI PEMAHAMAN HADIS MUKHTALIF) Febriyeni, Febriyeni; Firdaus, Beni
Alhurriyah Vol 3 No 2 (2018): Juli - Desember 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i2.715

Abstract

I’adah (repeating prayer) is to repeat the implementation of an obligation in time according to the provisions of the sharak for the second time due to the occurrence of shortages or aging in the implementation of the first obligation. In the matter of repeating this prayer, the existence of the traditions of the Prophet Muhammad explained about the ability to repeat prayers in congregation, meaning someone who had prayed at his house, then he went to the mosque and found a congregation who would pray, he was allowed to repeat pray by joining the congregation. However, in other traditions, indications of prohibition were found to repeat the same prayer on one day even with congregations. The two versions of the hadith appear to be textually contradictory, but as Imam Shafi'i's statement states that the traditions of the Prophet Muhammad will not be contradictory, a solution can be found so that a proper understanding of the traditions that appear to be contradictory can be found. Therefore, it is necessary to analyze a complete understanding of the traditions of repeating prayers in congregation so that the law can be repeated in congregation.
KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia) Sari, Febrina; Daipon, Dahyul
Alhurriyah Vol 3 No 2 (2018): Juli - Desember 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i2.718

Abstract

Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified into two; usury of debt and usury debt buying and selling. Usury debt accounts are divided into two, namely; usury qiradh and usury jahiliyah, while usury selling and buying is also divided into two, namely usury fadhal and riba nasi'ah. The rules relating to usury are also widely discussed by the jurists in their books. KHES is the actual form of Islamic law in Indonesia related to Islamic economic activities. So that with the presence of KHES, economic business actors carried out according to shari'ah principles if a dispute occurs, it can be resolved with this KHES reference. KHES has been used as a guideline that replaces Islamic law, namely the Qur'an and hadith. KHES is a syari'ah principle guideline source for Judges in the Religious Court and also for the Syari'ah Arbitration Agency in terms of resolving sharia economic disputes. The problem is that none of the KHES articles deal with usury. The word "usury" is only a few that can be found in this book of KHES. This is due, among others; First, KHES discusses the contracts in mu'amalah. While usury is not a contract. Second, KHES adopts some of the books of Majallah al Ahkam al ‘Adliyyah of the Ottoman Turks so also there is no discussion regarding usury or interest. Third, avoiding usury is the principle of transactions / contracts in the Shari'ah. The position of usury is parallel with gharar, maisir and dharar which must also be avoided. Fourth, that in the treasury of Islamic law or fiqh it has been discussed / discussed in depth and wide, so that it is felt that there is no need to be raised (specifically discussed) in KHES.
IMAM KAMPUANG SEBAGAI WALI HAKIM: Analisis Terhadap Putusan Pengadilan Agama Talu Nomor 502/Pdt.G/2011/PA Tentang Itsbat Nikah Alim, Abdul; Rosman, Edi
Alhurriyah Vol 3 No 2 (2018): Juli - Desember 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i2.719

Abstract

Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.

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