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Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20882688     EISSN : 27221075     DOI : -
Core Subject : Social,
Law, Crime, Criminology & Criminal Justice
Al-Qanun merupakan jurnal ilmiah dan media komunikasi antar peminat ilmu syariah dan hukum. Al-Qanun mengundang para peminat dan ahli hukum Islam maupun ilmu hukum untuk menulis hasil penelitian yang berkaitan dengan masalah syariah dan hukum. Tulisan yang dimuat tidak mencerminkan pendapat redaksi.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 286 Documents
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The Infulence of Colonial Laws on Islamic ‎Legal Developments in Indonesia, Malaysia ‎and Singapore: A Comperative Study Ahmad Imam Mawardi
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (520.317 KB) | DOI: 10.15642/alqanun.2010.13.1.182-208

Abstract

This article discusses the influences of colonizers’ legal system toward their colonized areas. Three Muslim countries are highlighted; Indonesia; Malaysia; and Singapore. Although the colonizers tended to force the enactment of their law in colonized areas because of their chauvinistic attitude, indigenous law represented by Adat law and Islamic law, which was applied in these area before the coming of western colonized, should not be undermined. The Dutch was forceful in applying their law in Indonesia whereas the British was more accommodative to Malaysian local practice although at the end the colonized subjects adopted the law of their colonial masters. Singapore instantly adopted English law because of lack of indigenous authority. After independence, Indonesia still uses Dutch’s penal and civil code although some Islamic-inspired law also appears such as marriage law and Kompilasi Hukum Islam along with the improvement of Religious court status. Islamic law in Malaysian sultanates continuously enjoys the status of positive law although legal pluralism do occur. In addition new Islamic-inspired laws also appear in the aspect of family law and procedural law. Singapore, although gives legal supports for its Muslim citizens, turns to become a secular state.
Penerapan dan Pembaharuan Hukum Islam Dalam Tata Hukum Mesir dan Turki Rif'at Husnul Ma'afi
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (604.047 KB) | DOI: 10.15642/alqanun.2010.13.1.209-234

Abstract

This article explains the application of islamic law and its reformation in Egypt and Turkey. The two countries have similarities in their experience of the effort of reforming islamic law. Both have a long history in experiencing the appearance of the four islamic schools of law with the prevalence of the Hanafy school in the masses. When the Ottoman empire ruled Egypt, the ottoman law was also applied in Egypt which in turn also contributed the later development of Egyptian legal system. In addition, there was close encounter between Islam and the West since the 19th Century, which enabled muslims to learn from the West and eventually took the form of secularization in Turkey and Egypt. Nonetheless, in its develepomnet, Egypt is more influenced by islamic jurisprudence basauece of the prevalence of islamic schools of law in Egypt. In contrast, Turkey’s legal system was more secularized especially during and after the reign of Kemal Attaturk.
Analisis Hukum Islam ‎ terhadap Alasan-alasan Perceraian di ‎Indonesia Makinuddin Makinuddin
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (654.521 KB) | DOI: 10.15642/alqanun.2010.13.1.235-260

Abstract

Among muslim community in indonesia, husbands often carelessly declare talaq to their wives without considering its consequence.  Predictably, this custom is legalized by classical islamic jurisprudence stating that talaq is solely the right of husbands. This very stipulation is also supported by certain religious leaders. On the other hand, the regulation in Indonesia especially article 39 (2) of the interpretation to Law No. 1/1974; article 19 of Government Degree No. 5/1979; Law No. 7/1989 jo Law No. 3/2006 and article 116 of Compilation of Islamic Law all stipulate that talaq and divorce must only be permitted if there is legitimate reason for doing so and declared exclusively in front of court proceeding. It means that talaq by husbands and divorce by wifes is invalid if the reason is not justified or not heard by judges. In this point, classic muslim jurists disgree whether talaq can only be declared after fulfilment of certain conditions. Still, those believing that talaq should be based on certain reasons is more realistic considering that talaq is the most abhorred halal in islam and therefore should be discouraged.
Fee Based Income dalam Perspektif Fikih ‎Muamalah Imam Buchori
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 2 (2010): Al-Qanun Vol. 13, No.2, Desember 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (577.151 KB) | DOI: 10.15642/alqanun.2010.13.2.261-285

Abstract

There are two banking bankings in indonesia, interest-based banking and shariah-compliant banking. Interest-based banking has been around ever since before the independence of Indonesia in 1945. In contrast, shariahcomliant baking emerged only in 1990an. In reality, the two systems are contradictory, bacause in interest-based banking, interest is instrumental in its operation. In contrast, shariahcompliant banking use profit sharing instead. Both banking systems are companies which operate in three main banking -related activities; funding, lending, and services. Service is intended to support the two main banking products of lending and funding. Thus, the purpose of service activity is to facilitate available banking services. The revenue of these banking services is generated from administration fee, comission, rent, and other expenses. The revene of service in banking industry is called fee based income which is categorized in islamic jurisprudence as ujrah or fee according to a fatwa of National Shariah Board of Indonesian Ulama Council.
Corporate Governance Bank Syariah Sebuah Tantangan Profesionalitas Fahrur Ulum
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 2 (2010): Al-Qanun Vol. 13, No.2, Desember 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (675.124 KB) | DOI: 10.15642/alqanun.2010.13.2.286-310

Abstract

For the future expansion, shariah banks need the capacity of its human resources in understanding the banking system. Islamic banking must be committed to improve its performance  and to fulfil the aspiration of its stakeholders by applying corporate governance effectively. In so doing, it will create fairness, transparency and accountability. There are certain aspects which have to be clearly analyzed and prioritized by the players of islamic banking in implementing corporated governance for islamic banking such as its basic concept, contracts clarity, market discipline, moral dimension, socio-political environment, and legal aspect. Parties which directly related to the mechanism of corporate governance of islamic bank, that are board of directors, senior management and share holders and depositors are important in creating harmony of islamic banking expansion. In addition, supporting infrastructures have to be improved for corporate governance, such as internal control, risk management, transparency, accounting and funding disclosure, purification and shariah audit, regulation and prudent monitoring.
Manajemen Syariah: Sebuah Pemikiran, ‎Wacana dan Realita (Bagian Pertama)‎ Ismail Nawawi
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 2 (2010): Al-Qanun Vol. 13, No.2, Desember 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (652.498 KB) | DOI: 10.15642/alqanun.2010.13.2.311-339

Abstract

This article is aimed at portraying the thought, discourse of economic management from islamc perspective, especially in the aspects of business life, economy, and social interaction which are bound to islamic values as a reflection of living Islam totally (kaffah). This is important because all human actions are to be held responsible before God Almighty hereafter. Basically, shariah based management is founded upon three aspects; management, ethics, and spiritiality in which this three aspect interact each other inseparably. Therefore, Al-Qur’an and al-Hadith as the source of value in Islam become instrumental in implementing managrial steps to achieve rational, efefective and eficient goals. The interisting aspect of this thought is that shariah-based management is with the two truths. Thefirst is empirical truth which is prooved by transparent and clear implementation and transcendental truth which revolves around the thought and understanding that honesty, fairness, and honour have impact on the harmonious, peaceful, stable, and tolerant life in the bound of cooperation.
Solusi Al-Qur’an ‎ untuk Kesejahteraan Umat:‎ Infaq Merupakan Soko Guru Perekonomian Imam Amrusi Jailani
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 2 (2010): Al-Qanun Vol. 13, No.2, Desember 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (630.349 KB) | DOI: 10.15642/alqanun.2010.13.2.340-363

Abstract

Al-Qur’an as the main source of islamic teaching has offered a correct solution for community economic development to create the welfare of the masses. That solution is by optimizing the expenses of wealth for good deed in form of infaq or charity. Universal values which is avalibale in charity imply on the fulfilment of economic justice as well as fair and continuous distribution of  wealth. In this sense, charity is perceived as an instrument for economic empowerment for muslim community at large. If this precious value can be accepted by all muslims, economic crisis will not put heavy burden on poor muslims. In  fact, it can be a means of poverty alleviation as well. Cahrity also means the value of simple living, avoiding big spendings and being economical. Therefore, it is convenient to attribute charity as social pietism or religious philantropism. Still, charity should be managed in such a way that it can be spent efficiently with great benefit for all muslims. Therefore, managers of charity should be professional.
Lembaga Keuangan Syariah sebagai Mustahiqq Zakah nafi' mubarok
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 2 (2010): Al-Qanun Vol. 13, No.2, Desember 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (762.529 KB) | DOI: 10.15642/alqanun.2010.13.2.364-393

Abstract

This last decade has witnessed the fast growth of shariah-based financial institutions, which is in form of bank or otherwise. One of many consequences of this growth is ocurrance of bancruptcy. If such condition does happen, islamic legal analysis is conducted over the problem which in turn an Islam financial instiution can be entitled for zakat with the status of debtor. This conclusion is based on three reasonings. The first is the fulfilment of the debt in islamic financial institution for four conditions; (1) the institution is urgently need cash flow, (2) it is for the sake of God’s orders (3) the debt is imminent and (4) the debt is other people’s right. The second is the aspect of ratio legis (‘illah), that giving zakat to that bancrupt instituon is for the reason of (1)uplifting the burden of the debtor (2) raising the dignity of the debtor. The third is recipient aspect, that islamic financial instuitution has fulfilled two things; (1) it is not those who are denied from zakat, (2) sthere is special conditions as a debtor which eligible to accept zakat.
Teknologi Pangan Hewani dalam Wacana Halal dan Haram Imelda Fajriati
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 2 (2010): Al-Qanun Vol. 13, No.2, Desember 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (644.182 KB) | DOI: 10.15642/alqanun.2010.13.2.394-423

Abstract

The discourse surrounding halal and haram food in Islam remain hot issue among muslims. It is because the difficulty in differentiating the halal from the haram, especially those of meat and fat products in which all related products of pig is forbidden in Islam. There are also many food products which contain forbidden substances so that determining their lawfulness is not an easy feat. The impact of food processing technology which causes this problematic issue is actually can be mitigated if Muslim community are given enough information about technological development in food industry. Physical characteristics of beef and ham can be conveniently determined, among other things by looking at their color, fiber, meat, fat appearance, texture, and scent. Nonetheless, if chemical compound or chemical degraded substances have been processed from pig related substance, such as shortening, gelatin, and fattyacid to be made as food products, its physical characteristics is no longer easy to determine. Thus, to make things clear, chemical examination is the only answer. By doing so, chemical structure of beef and ham can remain detected.
عادات الخِطبة‎ ‎بجاوة في نظر الشريعة الإسلامية Ahmad Hasan Al-Bana
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 2 (2010): Al-Qanun Vol. 13, No.2, Desember 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (722.922 KB) | DOI: 10.15642/alqanun.2010.13.2.424-453

Abstract

كتب الباحث في هذا المقال عن عادات الخِطبة في جزيرة جاوة و نظرها عند الشريعة الإسلامية. إن الخطبة هي الأمر الذي يعمله الرجل لطلب النكاح من المرأة. في عادة جاوة تتكون الخطبة من ثلاثة برامج، هي: برنامج قبل النكاح وبرنامج فانينسيت وبرنامج تحديد يوم الزفاف. برنامج قبل النكاح يتكون من اختيار الزوج والنظر إلى المخطوبة والخطبة، وبرنامج إعطاء فانينسيت وهو بإحضار البضائع المعينة إلى أسرة المخطوبة من المال والملابس وبعض الأطعمة وبعض الفواكه، و أما برنامج تحديد يوم الزفاف هو بالمشاورة في الأمور المتعلقة باليوم، والتاريخ، والساعة، والمكان لتنفيذ برنامج عقد النكاح ووليمة العرس، ولتحديد هذا الحال طلب أسرتا العروسين المساعدة إلى رجل ماهر لقراءة كتاب بريمبون. من هذا البحث يستنتج الباحث أن عادات الخطبة في جاوة منها ما يطابق بالشريعة الإسلامية ومنها ما يخالفها. من عادات الخطبة التي تلائم الشريعة الإسلامية كالعادة في اختيار الزوج بالنظر إلى بيبيت وببت وبوبوت فإنه مطابق بشرط الكفاءة في الزواج في الفقه الإسلامي، والنظر إلى المخطوبة فإنه مشروع في الإسلام، وعدم الخطبة على خطبة أخيه لأن الإسلام حرّمه. ومما يخالفها كاختيار الزوج بالنظر إلى تاريخ ولادة العروسين وكتحديد يوم الزفاف بالنظر إلى بريمبون لأنه كالتنجيم المحرم في الإسلام.

Page 6 of 29 | Total Record : 286

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