Tahqiqa: Jurnal Pemikiran Hukum Islam
Tahqiqa : Jurnal Pemikiran Hukum dan Hukum Islam emphasizes the study of law and Islamic law in Indonesia by emphasizing the theories of law and Islamic law and its practices that developed in attendance through the article publications, research reports, and book reviews. We are interested in topics which relate generally to Law and Islamic Law issues in Indonesia. Articles submitted might cover topical issues in : Islamic Law as A Living Law Islamic Family Law Law and Social Studies Constitutional Law (Fiqh Siyasah) Administrative Law Penal Law (Fiqh Jinayah) and Criminology Jurisprudence Islamic Astronomy Observatory The Field of Worship Fiqh Zakat and Waqf Law Thought of Contemporary Islamic Law
Articles
149 Documents
<![CDATA[STUDI KOMPARASI HUKUM POSITIF DAN HUKUM ISLAM TENTANG HAM ]]>
<![CDATA[M. Akbar]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 12 No. 1 (2018): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v12i1.133
<![CDATA[The 1945 Constitution stipulates that everyone is entitled to personal,family, honor, dignity and property protection under his control, and is entitled toa sense of security and protection from the threat of fear of doing or not acting inrights. Likewise, the right to decent work and livelihood, freedom of associationand assembly, the right to express opinions either by word of mouth or in writing.In the view of Islamic law a human right is a right inherent in a person since in thewomb of his mother until he died, merupkan grace given by Allah SWT. whichmust be respected and respected by every human being. In the Qur'an it ismentioned that Allah (SWT) has given the right to live to all human beings, thenin the social life is not allowed arbitrarily against others. Islam gives the right ofpeople to express opinions, but Islam gives boundaries in order to respect therights of others, where in expressing opinions there should be no intention andwords for humiliation to a person or a certain group, for the sake of mutual peace.Therefore, the way in which the implementation of human rights is done throughthe division and limitation of duties, and established forms of guarantee on therights of citizens.]]>
<![CDATA[SISTEM PENGUPAHAN DALAM PENGELOLAAN TAMBAK DITINJAU MENURUT HUKUM ISLAM: (Studi Kasus di Kecamatan Batee Kab. Pidie) ]]>
<![CDATA[Muhammad Mahmud]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 12 No. 1 (2018): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v12i1.134
<![CDATA[This paper discusses the "System of Waiting in Pond ManagementReviewed by Islamic Law (Case Study in Batee Sub-district)." This study is tofind out about wage practices in pond management, the procedures determined bythe owners of wage farms in pond management and the provisions of Islamic lawto the wages of pond management. The research aims to obtain the description asmentioned above, the researcher use some way that is field research (FieldResearch), by using observation technique, interview, and documentation, andLibrary Research (Library Research). The results showed that wage practices inpond management were daily wage, harvest sharing with percentage and share.The owner of the pond asked the workers to manage the ponds with a prescribedwage, divide the harvest by 60-40 percent sixty percent for the owner and fortypercent for the pond management, then the manager agreed. Wages made by theowner of the pond with the manager is by way of profit sharing, this is inaccordance with the provisions of Islamic law in force.]]>
<![CDATA[TINJAUAN HUKUM KEWARISAN ISLAM TERHADAP PENGHAPUSAN BAGIAN ‘ASHABAH AYAH MELALUI PASAL 177 KHI DAN SURAT EDARAN MAHKAMAH AGUNG NOMOR 2 TAHUN 1994 ]]>
<![CDATA[Nasaiy Aziz]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 12 No. 1 (2018): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v12i1.135
<![CDATA[There are three ways fathers inherit property, namely the furudl, ashabahand furudl and ashabah. The first inheritance section is said to be received by thefather of 1/6 of the inheritance if the heir leaves the son or grandson of the son ofthe testator. The inheritance section with the ashabah street the father receives theremaining inheritance after being taken by other furudh heirs if the heir does notleave the child altogether, both male and female as well as grandson of the boyand granddaughter of the boys. While the third way, the father receivesinheritance furudh and ashabah in one time if the heir leaves the daughter, becausethe existence of the father can menghijab all heirs other than children andmothers. The addition of furudh for the father, that is 1/3 of the estate and theabolition of the father's ashabah section if the heir does not leave the child orgrandchild of the boy as defined in the KHI article 177 and the Supreme CourtCircular Letter need to be studied further and analyzed from corner of the Law ofInheritance of Islam.]]>
<![CDATA[UPAH BURUH KARYAWAN DITINJAU MENURUT HUKUM ISLAM DAN HUKUM POSITIF (Studi di Disnaker Kabupaten Pidie) ]]>
<![CDATA[Safriadi Safriadi]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 12 No. 1 (2018): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v12i1.136
<![CDATA[Minimum wage is an important element in Indonesia's social policy. Whatis typical in systems developed in Indonesia is the emphasis on wageproportionality, which is the practice of attributing wages to the needs of workers.The legal basis of the current minimum wage determination can be found in theprovisions of Article 88 paragraph (4) of Law Number 13 of 2003 concerningManpower and Regulation of the Governor of Aceh Number 60 of 2015concerning the determination of the minimum wage of Aceh Province. However,in Pidie district, the implementation of workers' wages is not in accordance withthe regulation. So that the implementation of wages on employees is not inaccordance with it properly. The purpose of this research is to know and explainthe legal arrangement to the provision of wage labor according to Islamic law andpositive law of Indonesia and explain the implementation of wage for workers inthe Office of Manpower of Pidie Regency, and explain the Differences of IslamicLaw And Positive Law in the provision of wages. This research uses normativeand sociological juridical research methods. Normative research uses secondarydata, while sociological research uses primary data obtained from the field. Thelegal arrangement of payment of wages according to Islamic law is regulated inthe Qur'an and Hadith concluded that basically the issue of wages is not only amatter related to money and profit but rather on the issue of how we understandand respect others and help between the one with the other. While the regulationof wages in the positive law on wages for the government workforce has made thesigns in Law No. 13 of 2003 on employment. In addition, it has also been madePresidential Decree no. 107 of 2004 on Wage Council, Decree of the Minister ofManpower and Transmigration NoKEP-231 / MEN / 2003. Implementation ofWages for Workers in Pidie District Manpower Office does not refer to AcehGovernor Regulation No. 60 of 2015 concerning the determination of minimumwage of Aceh Province. In because if it refers to the governor's regulation has thedisadvantages and advantages that if the Province Minimum Wage to bedetermined, then the workers / laborers whose domicile is adjacent or borderedbetween districts / cities will not occur gap. Wherever the worker / laborer in onecompany will apply the same Minimum Wage. The Differences of Islamic LawAnd Positive Laws In Rewarding Wages are decent wages in the positive lawmost of which are tangible money, only a fraction of wages can be in the form ofmoney, in accordance with the employment agreement. Whereas in Islamic lawthe form of wages is not always the form of money, the wage can be anything.The timing of payment of wages in positive law can be postponed or suspendedfor some reason, as companies are threatened with bankruptcy. In Islamic law thewage payment deduction can reduce the value of worthiness. Nominal decentwage in positive law is to look at provincial minimum wage. The rule is the minimum standard in determining wages. While in Islamic law does not mention.In Islam only gives signs in determining wages based on the value of wages itself.The minimum wage as a reasonable wage-size limit should not be accompaniedby the rule of allowance of wage deferral, this is contrary to other regulations.Strange if wages are minimum and can be suspended which will reduce the valueof worthiness. In addition, it is recommended that wages in positive law pay moreattention to the families of workers and other needs. It is in accordance withIslamic principles.]]>
<![CDATA[KHALWAT DALAM PERSPEKTIF HUKUM ISLAM DAN MORAL ETIK ]]>
<![CDATA[Nufiar Nufiar]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 12 No. 1 (2018): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v12i1.137
<![CDATA[Islam sebagai sebuah sistem nilai telah menawarkan berbagai perangkatnorma hukum untuk menjaga keberlangsungan hidup manusia di muka bumi,termasuk dalam pengaturan masalah tatacara bermuamalat antar sesama manusia.Khalwat salah satu aspek yang diatur tersebut sehingga tidak terjadipenyimpangan dalam pergaulan antara laki-laki dan perempuan. Aturan tersebutbukanlah berasal dari nilai-nilai ajaran agama semata melainkan seiring dengantata nilai moral yang hidup dan berkembang dalam masyarakat nilai-nilai tersebutmengkristal menjadi norma yang hidup sebagai alat kontrol sosial. Pelarangankhalwat dalam hukum Islam lebih dimaknai sebagai anjuran melakukanperkawinan yang sah melalui mekanisme yang sudah diatur dalam agama, sehingga akan terbentuk keluarga yang sakinah, mawaddah dan warahmah jauhdari hal-hal negatif. Pelarangan khalwat dalam masyarakat juga tidakmenyimpang dari moral etik masyarakat baik masyarakat muslim maupun nonmuslim mengingat sama-sama menginginkan ketertiban dan kenyamanan dalamhidup bermasyarakat.]]>
<![CDATA[OTORITAS LEMBAGA ADAT DALAM MENEGAKKAN SYARI’AT ISLAM DI ACEH ]]>
<![CDATA[Burhanuddin Banta Cut]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 9 No. 1 (2015): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v9i1.138
<![CDATA[Implementation of Shari'a in Aceh is inseparable from the role oftraditional institutions that exist at various levels of the community. Suchinstitutions as long as it has a fairly broad authority for the implementation of thelaws of the various problems faced by the people of Aceh. The laws in forcebefore the implementation of Islamic Shariah approved in many ways refers to thelaw that formed in the community since the time that has past. The laws areimplemented by institutions that are recognized by the community as a sourcereference implementation of the law in various problems faced by localcommunities.]]>
<![CDATA[ASAS KESEIMBANGAN TRANSAKSI DALAM HUKUM TRANSAKSI SYARIAH ]]>
<![CDATA[Husaini Husaini]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 9 No. 1 (2015): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v9i1.139
<![CDATA[The principle of balance (Mabda 'at-tawazun fi al-mu'awadhah) althoughin fact a rare balance between the parties in the transaction, but the Islamiccontract law remains stressed the need to balance it, a good balance between whatis given and what is received and the balance in bear the risk. The principle ofbalance in the transaction (between what is given with what is received) isreflected in the cancellation of a contract that is experiencing imbalances strikingachievement. The principle of balance in bearing the risk of the transaction isreflected in the prohibition against usury, in which the concept of riba onlydebtors who bear all risks of loss of business, while creditors are free at all andshould receive a certain percentage of their funds even when experiencingnegative returns.]]>
<![CDATA[AKUNTANSI QARDH ]]>
<![CDATA[Khaidir Khaidir]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 9 No. 1 (2015): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v9i1.140
<![CDATA[In addition, based on the Qur'an and the Hadith, the consensus of Islamic scholarshave also agreed that qardh can do. The agreement is based on human naturescholar who can not live without the help and support of his brother. No one haseverything that he needs. Therefore, borrowing has become a part of life in thisworld. And Islam is a religion that is concerned about all the needs of hiscommunity.]]>
<![CDATA[STATUS HARTA BERSAMA DALAM KELUARGA MENURUT HUKUM POSITIF ]]>
<![CDATA[M. Akbar]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 9 No. 1 (2015): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v9i1.141
<![CDATA[Results of the study on the topic of discussion in this paper, would like tosee on the legal provisions of the property acquired and owned by a family,whether such property during the status of husband and wife within the bonds ofmarriage and the status of their property after divorce. From the research status inthe family property, known as joint property, in addition to joint property there isalso an innate property respectively, of such property acquired before theirmarriage ceremony. The legal status of the property together before they divorcedcan only be defined as confiscation only for the sake of the family, and theproperty can still be bought and sold with the permission of the Religious Court.In the case of the occurrence of divorce between spouses, the status of jointproperty under the provisions of the law should be separated between the privateproperty of each and belong together. After separation of the property, thenbelonging to the joint property, distributed to the parties, which each earn half ofthe joint property, the division either consensus or division by the local religiouscourt.]]>
<![CDATA[PELAKSANAAN KEBIJAKAN PARIWISATA PEMERINTAH KOTA SABANG DALAM PERSPEKTIF SYARIAT ISLAM ]]>
<![CDATA[Muhammad Irham]]>
<![CDATA[ Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 9 No. 1 (2015): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia ]]>
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DOI: 10.61393/tahqiqa.v9i1.142
<![CDATA[The other side implementation of Islamic law in Aceh is a strategic effortin formulating aspects of tourism as one of the mainstays in the developmentpolicy of the Islamic acehnese society today and in the future. Has not found aformula that is systematic, comprehensive, and practical implementation oftourism policies in general Aceh and Sabang in particular based on themethodological framework, the principles and values of authentic islamicteachings and integrative. In its manifestation, the implementation of tourismpolicies within the framework of Islamic law in Aceh has not arranged in aconcept that is complementary and integrated effectively and dynamically. Itrequired a breakthrough in realizing the concept of Islamic tourism policy "Acehtypical" that are responsive to the times of modern-contemporary today.]]>
