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<![CDATA[Pemberantasan Korupsi di Indonesia ‎(Pengembangan Wacana Keagamaan Anti Korupsi di ‎Kalangan Muhammadiyah)‎ ]]>
<![CDATA[Sam'un Sam'un]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 1 Juni (2008): Al-Qanun Vol. 11, No. 1, Juni 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.1 Juni.193-218
<![CDATA[Corruption has become culture in Indonesia. I is so deeply rooted in all sectors that it is difficult to be eradicated. The statistics show that Indonesia is the most corrupted country in Asia and is the fourth corrupted countries worldwide. Corruption is so dangerous that it disturbs and ruins economy and national stability, impedes development processes, and degrades morality. It also reduces trust of society as well as international community towards government so that investors and big business are discouraged to invest their money in Indonesia. Therefore, sincere efforts of all parties are extremely required in corruption eradication campaign. This article describes participation of Muhammadiyah in the campaign through religious discourse on anti-corruption. Muhammadiyah understands corruption not as mere theft, it is more than that. The consequence of corruption is so harmful that Muhammadiyah attempt to locate corruption in the discourse of Islamic jurisprudence. It can be considered qulu’, rishwah or bribery, and other kinds of crime. Muhammadiyah also designs steps of corruption eradication from their Islamic perspective.]]>
<![CDATA[Nikah Mut’ah dalam Sorotan Hukum Islam dan Hukum Positif ]]>
<![CDATA[A. Dzarrin al-Hamidi]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 1 Juni (2008): Al-Qanun Vol. 11, No. 1, Juni 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.1 Juni.219-231
<![CDATA[In Islam, marriage lasts until death does the couple apart. Nonetheless, if one or both parties cannot fulfill the rights and perform the duties of marriage, a marriage can end up in divorce. Likewise, if a marriage ends with the death of one of the two parties, the surviving spouse is allowed to remarry. The above description about the essence of marriage cannot be found in temporary marriages. In temporary marriages, a marriage is set to last for a certain time without obligation of providing support and all kinds necessary for normal marriages such as housing, medicines, clothes, and so on. Pregnancy is also part of the contract. Likewise, no inheritance is resulted from such marriages. There is also no divorce as well as right for just treatment in case of the husband is polygamous. The only right for wife is dowry. Thus, there is no responsibility in contemporary marriages. Those marriages are only a means for fulfillment of biological needs whenever a man and a woman have to be in a place away from family for certain period of time.]]>
<![CDATA[Akselerasi Locus Delecti dan Tempus Delicti ‎ dalam Nalar Fikih Jinayah ]]>
<![CDATA[Achmad Yasin]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 1 Juni (2008): Al-Qanun Vol. 11, No. 1, Juni 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.1 Juni.231-246
<![CDATA[The purpose of the application of the principle of locus delicti and tempus delicti in the enactment of criminal law is to safeguard the existence and provide the determinacy of law as well as justice for all citizens before the (criminal) law as the implementation of the equality before the law principle. The enforcement of criminal law embraces the principles of national jurisdiction, personal, legal protection and universal. The four principles have to be proportionally implemented with firmness, swiftness. They also have to comply with human rights and are free for intervention of the regime in power. The acceleration of locus delicti and tempus delicti equipped with the four principles is aimed at ensuring certainty of law (rechiszaherheid). In the perspective of Islamic criminal law (fiqh al- jinayah), the application of locus delicti and tempus delicti is fundamental duty in law enforcement which is an implementation of the purpose of Islamic law (maqasid al-shari’ah), which is to realize public welfare (jalb al-masalih) and preventing from harms (daf’ al-mafasid). The application of locus delicti and tempus delicti in Islamic law is meticulous, rigid and efficient because historically the Qur’anic verses and Prophetic Traditions on criminal law were revealed and implemented instantly during the prophet was still alive. It is also in line with the basis of Indonesia as a (rechtsstaats) that implement rule of law so that it considered a nomocracy. Such notion is evidenced with the enforcement of criminal law referring to Criminal Code (KUHPidana), Criminal procedure Code (KUHAPidana) as well as other organic laws.]]>
<![CDATA[مقاصد الشريعة ومكانتها ÙÙ‰ استنباط الأØكام الشرعية ]]>
<![CDATA[Ahmad Fathan Aniq]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.1.1-24
<![CDATA[ÙÙŠ هذه المقالة كتب الباØØ« عن مقاصد الشريعة Ùˆ مكانتها ÙÙŠ استنباط â€Ø§Ù„Ø£Øكام الشرعية. Ùهي تتكون من تعري٠مقاصد الشريعة Ùˆ أنواعها Ùˆ مراتبها â€Ùˆ أهميتها ÙÙŠ استنباط الأØكام الشرعية. مقاصد الشريعة هي المعاني â€ÙˆØ§Ù„أهدا٠الملØوظة للشرع ÙÙŠ جميع Ø£Øكامها أو معظمها. أو هي الغاية من â€Ø§Ù„شريعة والأسرار التي وضعها الشارع عند كل Øكم من Ø£Øكامها. Ùˆ هي â€ØªØªÙƒÙˆÙ† من الضروريات Ùˆ هي خمس: الدين والنÙس والعقل والنسل والمال Ùˆ â€Ø§Ù„Øاجيات Ùˆ التØسينيات. Ùˆ قد اختل٠الأصوليون ÙÙŠ ترتيب الكليات الخمس â€Ùيما بينها ولكن المراتب المستعملة الأغلبية عند الأصوليين هي ما قاله الغزالي â€Ø¨ØªÙ‚ديم الدين ثم النÙس ثم العقل ثم النسل ثم المال. ÙÙÙŠ استنباط الأØكام â€Ø§Ù„شرعية على المجتهد أن ÙŠÙهم مقاصد الشريعة. ÙÙهمها عند الشاطبي يكون â€Ø´Ø±Ø·Ø§ تأهيليا أساسيا لمن أراد أن يجتهد، وعند الجمهور يكون شرطا تأهيليا â€ØªÙƒÙ…يليا. ومعرÙتها أمر ضروري على الدوام لكل الناس. Ùللمجتهد إنها ضرورية â€Ø¹Ù†Ø¯ استنباط الأØكام ÙˆÙهم النصوص، ولغير المجتهد تكون Ù…Øتاجة لمعرÙØ© â€Ø£Ø³Ø±Ø§Ø± التشريع.â€]]>
<![CDATA[Usul Fikih dan Metode Pengajarannya di IAIN Sunan Ampel Surabaya ]]>
<![CDATA[Noor Naemah Abd Rahman]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.1.25-51
<![CDATA[Ushul fiqh (Islamic legal theory) as a method can be utilized to analyze various cases and create a dynamic legal solution to them. As a science, ushul fiqh is dynamic, contextual to time space, scholarship development, and the jurists’ competence. Islamic law is highly dependent on ushul fiqh since it is the guide for Islamic jurisprudence as practical solution for daily issues. On that basis, full mastery of ushul fiqh is a requirement of conducting ijtihad (interpretation).As an institution f Islamic learning focusing on Islamic law and jurisprudence, Faculty of Islamic law is expected to pay attention to the teaching of ushul fiqh, both in theory and practice. Thus, the learning of ushul fiqh is directed toward the anatomy of thought and epistemology in the thought of Islamic law with more emphasis on ushul fiqh as an applied science. To achieve a desired result, several supports should be prepared, such as competent lecturers, supportive attitude of lecturers towards students, good quality of curriculum, detailed syllabi and precise teaching plan, effective teaching method and so forth. By doing so, usul fikh will not only become dead science, but also becomes a means to construct the spirit of ijtihad and eradicates the taqlid tradition which have been hampered the scientific development in Islam for long time.]]>
<![CDATA[Pemikiran Fikih Muhammad Ibn Isma’il al-Bukhary ‎(Bagian Kedua)‎ ]]>
<![CDATA[Muh. Fathoni Hasyim]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.1.52-77
<![CDATA[Al-Bukhary is a person with expertise in various areas of Islamic science. He is expert on the Qur’anic exegesis, Prophet tradition, jurisprudence, theology, history, belle lettre, and so on with high level of achievement, especially on prophet tradition and jurisprudence. He has a consistent viewpoint even more persistence than Ahmad ibn Hanbal who is well-known for his insistence in employing only sound prophet tradition in jurisprudence. Al-Bukhary never uses weak tradition in jurisprudence. He also devises for his own so very distinct five methods of ijtihad that his jurisprudential interpretation is so distinct compared to other jurists of his time. This article presents al-Bukhary as an absolute jurist (mujtahid mutlaq), focusing on the structure of his legal theory. Therefore, two aspects will be discussed; his methodological structure which makes him worthy of the title; and its application in his jurisprudential products.]]>
<![CDATA[Pemikiran Kyai NU tentang Relasi Agama dan Negara ]]>
<![CDATA[Masruhan Masruhan]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.1.78-105
<![CDATA[From time to time, the kyai (indonesian traditional muslim leaders) which are the main actors of Nahdlatul Ulama have played important roles in the making of fundamental policies in the relationship between religion and the state. Occassionaly, their policies are considered opportunistic. Such labels are drawn from their political manourvres during the period of Soekarno’s Guided Democracy and Soeharto’s New Order. For example, it was NU that initiate the status of waly al-amr al-darury bi al-shaukah (the real power holder) to Soekarno during his Guided Democracy. On the other occasion, Nahdlatul Ulama worked closely with other Islamic parties to fight for Islam as national ideology in constitution committee during the period of parliamentary democracy.Indeed, the kyai always look up all decisions on the ground of Islamic jurisprudence, including political ones. One particular principle in Shafi’iy school of law is a legal maxim saying that the state is an institution whose task is to generate welfare for community, in the world and hereafter. As a consequence, one must not act against the government. Rebel and treason is prohibited. Moreover, status qou is better than chaos and anarchy in the absence of authority. In this way, the relationship between religion and state is a mutual one.]]>
<![CDATA[Bahtsul Masail dan Problematikanya di Kalangan Masyarakat Muslim Tradisional ]]>
<![CDATA[Ahmad Munjin Nasih]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.1.106-129
<![CDATA[Up to now, Nahdlatul Ulama always presents issues for discussion and analysis. Among others is Bahstul Masail forum which is designed to find solution for religious issues. The forum is an interested object of study for to aspects. The first is about the process of drafting a fatwa (non-binding legal opinion) to a given religious issue and the discussion precedes it. The second aspect concerns disseminating and communicating a fatwa to Nahdlatul Ulama members, especially the person who inquire the issue.]]>
<![CDATA[Transaksi Derivatif dalam Perspektif Hukum Islam ]]>
<![CDATA[Imam Buchori]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.1.130-154
<![CDATA[The impact of the ratification of free trade agreement is the temporary stock exchange. It is a market presenting a different trading system compared to conventional market. One of its products is derivative transaction. It is a payment contract which its value is derived from instrument value which becomes its basis, such as interest rate, exchange rate, commodity, equity and stock exchange index, either those followed by liquidity or instrument movement or otherwise. However, credit derivative transaction is not considered this derivative transaction. In Islam, there is no prohibition to conduct agreement provided that it must be executable, with good intention, and clean (free from usury, gambling, and fraudulence). An example of such an agreement is selling. As a result derivative transaction is lawful since it is in line with the principles of sharia; good objective, clean, and fulfilling the requirement of an aqd (transaction).]]>
<![CDATA[Konsep Uang dalam Perspektif Ekonomi Islam dan Ekonomi Konvensional ]]>
<![CDATA[Ahmad Mansur]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.1.155-179
<![CDATA[Money which is the most liquid asset, is also commodity in the economy. It can be traded just as goods and services. Everybody has an access to enter money market and sell the money to those who demand it either for consumption, production and investment at the market price. The concept of money then is identical to the capital, this lead to the practice of interest in the money market because interest is considered the price of the use of money. The involvement of the interest in the money market can be traced from its theory of money demand and from the function of money itself as store of value and as standard of deferred payment, besides as medium of exchange and as unit of account or measure of value.In the perspective of an Islamic economics, the function of money is only as medium of exchange and as unit of account. Since money is not commodity it can not be traded in the economy. That is why money is not identical to the capital, as result it also can not be kept for a long period of time. It must be circulated in the society and be used to perform economic activity. So in an Islamic economics money is flow concept and not stock concept, money is public property and not individual property. This distinction of the concept of money in the conventional economics and in an Islamic economics can be traced from its function and its theory of money demand which both of them have advantages and disadvantages. For example, the concept of money in an Islamic economic tends to make money always circulate and flow among society to be used for the economic activity while in the conventional economic money tends to be kept idle as individual wealth and will be released only if its price is quite high in the market. It is not necessary however to force ourselves applying to one concept and leaving the other one, but let both of them go hand in hand and complement each other in economy.]]>
