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<![CDATA[Telaah Kritis atas Pemikiran Ekonomi Islam Abdul Mannan ]]>
<![CDATA[Fahrur Ulum]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 2 (2009): Al-Qanun Vol. 12, No. 2, Desember 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.2.436-461
<![CDATA[This article analyses the opinion of Abdul Mannan on certain main aspects of Islamic economy. They are the scope of Islamic economy, its several basic assumptions, its characteristics and its institutional framework. In his endeavor to construct the science of Islamic economy, like other Islamic economists, Abdul Mannan determines simple basic economic functions which cover three functions; consumption, production, and distribution. A person’s consumption attitude is influenced by his/her needs. Abdul Mannan then divides human needs into three categories; necessities, comforts dan luxuries.In relation to prduction aspect, production system of an Islamic state must stand on objective criteria which is measurable in form of material welfare, and subjective one which is attainable in the light of shari’a. Meanwhile, in the aspect of distribution of income and wealth, there are some proposed policies to prevent the concentration of wealth in a certain group of people through the enactment of duties justified with Islamic law and those of voluntary distribution. Mannan’s opinions are admittedly fresh ideas, but there are some ambiguities open to critiques.]]>
<![CDATA[Korban Pembunuhan dalam Prespektif Viktimologi dan Fikih Jinayat ]]>
<![CDATA[nafi' mubarok]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 2 (2009): Al-Qanun Vol. 12, No. 2, Desember 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.2.462-485
<![CDATA[The criminal incidents which currently occur in society indicate that many victims of the criminal motion have been continoustly dropping which then cause various suffers of either material or nonmaterial damages. Moreover, they can be possibly enduring a direct and indirect harm, a physical or psycological harm. Unfortunately, the victims of the criminal incidents got less attention and treatment proportionally and maximally. This condition can be viewed from the legal status of the victims on the criminal and positive law in Indonesia which has not been put equitably or even handless. This fundamental circumstance results two main matters; (1) there is less legal preservation for many victims and, (2) there is less righteous judgement of a judge for the victims, doers or society. Moreover, according to Islamic criminal law (fiqih Jinayat), the victims got the satisfactory rights especially their legal position as the most suffered party. The civic administration system in Indonesia should appearently be updated to be more appreaciative and responsive to the victim’s rights.  It is how the criminal and positive law and the Islamic criminal law in Indonesia try to place the victim’s position proportionally and professionally.]]>
<![CDATA[PAKEM: Salah Satu Upaya Negara dalam Melindungi Agama‎ ]]>
<![CDATA[Fachrizal Afandi]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 2 (2009): Al-Qanun Vol. 12, No. 2, Desember 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.2.486-512
<![CDATA[The regulation to prevent blasphemy of religion is due to long experience of many cases of blasphemy which created civil unrest and in turn threatened the very fabric of society and nation. The state under the office of attorney general then created an institution named the Surveillance of People Beliefs. Its main task is to take any measures necessary to prevent the breaching of blasphemy of religion.]]>
<![CDATA[المشترك اللÙظي والمعنوي وأثرهما ÙÙŠ غموض النص ]]>
<![CDATA[Abdul Kholiq Syafa'at]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2010.13.1.1-25
<![CDATA[اختل٠الأصوليون عن تعري٠المشترك اللÙظي Ùˆ المعنوي، وذلك لأن للاشتراك اللÙظي أسبابا، أهمها:Ø£) اختلا٠الوضع بين القبائل العربية، Ùقبيلة تطلق هذا اللÙظ لمعنى وأخرى على غيره، وقد لا تكون هناك مناسبة ما Ùيصير اللÙظ موضوعا لمعنيين، ثم ينقل إلينا مستعملا ÙÙŠ المعنيين من غير Ø¥ÙŠØ¶Ø§Ø Ø¹Ù„Ù‰ اختلا٠الواضع.ب)كون اللÙظ موضوعا لمعنى، ويستعمل ÙÙŠ معنى آخر مجازا لعلاقة من العلاقات، ثم يشتهر استعمال هذا اللÙØ· ÙÙ‰ المعنى المجازي Øتى يصير Øقيقة عرÙية، وينقل إلينا على أنه Øقيقة ÙÙŠ المعنيين.ج) وقد يكون اللÙظ يرجع إلى معنى أصلي، وتتÙرع من المعنى الأصلي عدة معان مثل Ù„Ùظ Ùتن، Ùإنه يستعمل لعدة معان منها وضع المعدن ÙÙŠ النار، والاضطهاد ÙÙŠ الدين والوقوع ÙÙŠ الاضلال، Ùيكون للÙظ الواØد عدة معان. ولكل من المشترك اللÙظي والمعنوي أثر ملØوظ على النصوص من Øيث الغموض. Ùإن للمشترك اللÙظي تأثير كبير على تØديد المعنى المراد الذي ورد ÙÙŠ النصوص الشرعية واستنباط الأØكام ما لم تقم قرينة على ذلك، وللمشترك المعنوي تأثير كبير على النصوص من Øيث الغموض، وهذا بطبيعة الØال يؤدي إلى اختلا٠الÙقهاء ÙÙŠ تÙسيرها، ومن ثم إلى الاختلا٠ÙÙŠ الأØكام المستنبطة منها. ولإزالة الغموض ÙÙŠ المشترك طريقان: الأول: التأمل بالصيغة ليتبين به المراد. والثاني: بØØ« دليل آخر يعر٠به المقصود، ويزول معنى الاØتمال على التساوي بالوقو٠على المراد.]]>
<![CDATA[Fiqh al-Biah ‎(Formulasi Konsep al-Maqasid al-Shari’ah ‎dalam Konservasi dan Restorasi Lingkungan)‎ ]]>
<![CDATA[M. Hasan Ubaidillah]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2010.13.1.26-52
<![CDATA[Human beings are bestowed the right to manage and make use of nature to fulfil their needs. In making use and exploiting mother nature, human beings are not allowed to cause natural disaster. Therefore, disaster mitigation and prevention is a necessity and has to be implemented from religious perspective as well. In Islam, such effort can be executed through the concept of islamic environtmental law (fiqh al-biah) which is built upon the framework of al-maqasid al-shari’ah. In this context, the theory of maslahah mursalah is the basic argument stateing that islamic law is intended to uphold the needs of the masses and functions to give benefit and prevent harms. Further, the formulation of conservation concept and environmental restoration in fiqh biah must be based on (1) the nature as the ‘signs’ of God, (2) Shariah emphasis on the need of environtmental balance by encouraging good treatment of all creatures and environment, (3)the idea of continuous environtmental restoraion, (4)the obligatory responsibility of human being as the vice gerent of God on earth, and (5)the sthengthening the conviction as the pillar of humanity as a key point to the success of creating the balance between social and environmental piety.]]>
<![CDATA[Sejarah Pergumulan Hukum Islam dan ‎Budaya ]]>
<![CDATA[Miftahuddin Azmi]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2010.13.1.53-78
<![CDATA[Abstrak: Secara historis, hukum Islam dan budaya lokal tidak selalu bertentangan satu sama lain. Budaya lokal memiliki tempat khusus dalam merumuskan hukum Islam. Hal ini terlihat ketika Islam tetap mengakomodasi tradisi-tradisi Pra-Islam yang tidak bertentangan dengan nilai-nilai universalise Islam itu sendiri. Selanjutnya, Imam Shafi’i (salah satu dari imam madahib al-’arba’ah) mengemukakan qaul qadim ketika di Baghdad dan qaul jadid ketika di Irak. Fenomena-fenomena semacam ini menggambarkan akulturasi Islam dengan budaya lokal, serta fleksibilitas hukum Islam menghadapi budaya lokal. Berdasarkan hal ini, prkatek ke-Islam-an di Indonesia membutuhkan paradigma baru tanpa harus mengeliminir budaya lokal yang mempunyai nilai-nilai positif.]]>
<![CDATA[Maslahah sebagai Sumber Hukum Islam ‎Menurut Najm al-Din Al-Tufy‎ ]]>
<![CDATA[Iffah Muzammil]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2010.13.1.79-104
<![CDATA[Amidst the debates surrounding the legality of al-maslahah as a source of islamic law, Najm al-Din al-Tufy—a Hanbalite legal theorist emerged with his bold proposition. He stated that maslahah must be upheld, be it supported by textual references or otherwise simplu because maslahah is the ultimate goal of islamic law. Further, he asserted that if mu’amalah aspects are concerned, maslahah is the most suitable reference. As to worships the reference is the consensus and texts.The thought of  al-Tufy was heavily influenced by political unfoldings of his time, when the Mongols had defeated muslims. According to al-Tufy this situation was because of over reliance of muslims to religious texts. The remedy is to free muslims from the reliance of the texts.Because of the his boldness, al-Tufy had to accpet fierce criticism from other muslim legal theoriests. Admittedly, there are smo loopholes in al-Tufy ‘s proposition among which is his inability to prove an instance of contradiction between nass/ijma’ and maslahah. In addition, unlike other legal theoriests, he did not make classification maslahah.]]>
<![CDATA[Al-Maslahah dalam Pandangan ‎ al-Ghazaly, al-Shatiby dan al-Tufy ]]>
<![CDATA[Abu Azam Al Hadi]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2010.13.1.105-131
<![CDATA[Al-Maslahah is merely an effort to gain benefit as well as prevent harm for the sake of human welfare in this world without considering its compliance with the purpose of shari’ah which are the preservation of religion, life, consciousness, family, and property. However, there are three contradictory opinions concerning establishing Al-Maslahah as a source of islamic law. A group od islamic legal theorists tend to limit the use of Al-Maslahah such as al-Ghazaly, while the second group tend to employ it moderately such as al-Shatiby. The last group is those group who employ it exclusively without pay much attention to the textual reference as promoted by al-Tufy. Surprisingly, there is a common ground between the three opinions. The first is that al-maslahah should not merely be based on human desire, but it has to be in accordance to fundamental goal of islamic law. The second is that al-maslahah should be a fundamental of generating benetif and preventing harm.]]>
<![CDATA[Pemikiran Fikih Wanita Muhammad Shahrur ]]>
<![CDATA[Nurlailatul Musyafa’ah]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2010.13.1.132-156
<![CDATA[This article traces the thoughts of Muhammad Shahrur on the issue of women from the perspective of fiqh or Islamic jurisprudence. He stated that one aspect causing discrimantion toward Muslim women is the interpretation of medieval fuqaha (Muslim jurists) on certain Qur’anic verses which remain upheld by many Muslims up until today. This phenomenon, however, is contradictory to a widely held Islamic legal maxim stating that every social change necessitates the change in legal aspects. For the context of women issues, Islamic teachings should be reinterpreted for the purpose of relevance and modern demand. Using Western hermeneutic methodology, Muhammad Shahrur interprets Qur’anic verses, especially those related to women issues, such as the issue of inheritance, bequest, leadership, polygamy and dressing. In addition, he also proposes reform for laws affable to women. Although his thoughts are contradictory in many respects from the preposition of traditional Islamic jurisprudence, he has indeed opened a new perspective in the discourse of Islamic thoughts.]]>
<![CDATA[Negara Islam ‎(Pemikiran Fikih Siyasah KH. Ibrahim Hosen)‎ ]]>
<![CDATA[Muh Sholihuddin]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2010.13.1.157-181
<![CDATA[The late Ibrahim Hosen, the former mufti of MUI (Indonesian Ulama Council), was on the opinion that ceating an islamic state is obligation for muslims. This opinion is not new, considering classic Muslim jurists such as Ibn Khaldun, al-Mawardi, al-Ghazali, and Ibn Taimiyyah also held similar view. Further, Hosen argued that the obligation is not a religious duty but also a rational conclusion. This obligation necessitates the obedience of citizens towards the government as long as the lattert follow islamic guidelines on policy making and regulating. They are a) the policy is based on consultation, b) it is executable so that citizens will not be oppressed, c)the policy should be free from harmful consequence, d) it is aimed to implement prosperity, e) it upholds justice, and f) it is not contradictory to plain stipulations of sacred texts. On that basis, the government has the right to interpred the stipulations of sacred texts which their meanings are uncertain, including to regulate areas which the sacred texts are silent. Those areas are called a) mubah bi al-juz’i wa al-kulli, such as trade and registration and b) mubah bi al-juz’i la al-kulli, such as regulations on marriage.]]>
