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<![CDATA[Perkembangan Teknologi Sejalan dengan Transformasi Pemahaman Hukum Islam ]]>
<![CDATA[Suwito Suwito]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2007.10.2 Des.326-344
<![CDATA[This article discusses the influence of modern science and technology towards certai aspects of islamic law and in the interpretation of legal aspects of al-Qur’an. In the aspect of islamic inheritance, technology of ultrasonography (USG) and DNA test certainly makes difference. The USG can accurately predict the embryo, its sex type, and its number (single, twin, triplest, so on). Likewise, DNA test can assist the identification of fire victims and other unidentified victims. Both technologies can support Islamic inheritance law so that the application of the law become more accurate and simple.]]>
<![CDATA[Materi Hukum Konvensi Hak Anak dalam Perspektif Islam ]]>
<![CDATA[Siti Dalilah Candrawati]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2007.10.2 Des.345-363
<![CDATA[Children is important in regeneration of a nation, a mandate from as well as gift from God Almighty. Children are equipped with basic human rights as those owned by grown ups. In reality and in certain circumstances, childern are objects of violence and unjust attitude. This situation is caused and worsened by discrimation and violence. Many children suffer those unjust treatments because they are poor, deserted, and homeless. A legal system which is not aware of their rights and needs also contributes to this ill treatment. All aforementioned accumulation of bad sitiations has awakened nations to protect children, which is legally-based or otherwise. The Convention on the Right of the Child is an internationally-signed document for children protection which is endorsed by General Assembly of the UN on November the 20th 1989. in that document, there are four legal norms for children rights; survival rights, development rights, protection rights, and participation rights. On this children issue, islam as a religion which upholds human rights has shown concepts of comprehensive children rights even before children were born. Such rights have to be uheld by averyone who are bestowed with His gift, be they paretnts, community, and nation.]]>
<![CDATA[Kedudukan Anak yang Lahir dari Nikah Tutup Malu Menurut Fikih dan Kompilasi Hukum Islam ]]>
<![CDATA[Makinuddin Makinuddin]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2007.10.2 Des.364-380
<![CDATA[There is no difference between islamic jurisprudence and the Compilation of Islamic Law in indonesia in term of the validity of marrying a pregnant woman resulting from adultery. However, islamic jurisprudence allows such marriage without any condition, whereas the Compilation allows the marriage only by the man causing her pregnant (the biological father of the unborn baby). Further, if the man and the pregnant woman got married, islamic jurisprudence recognizes the father of the born baby is the husband of the baby’s mother with the condition that the baby was born six moths or more after the marriage. If not, the husband is not legally the father of the born baby. On the contrary, the Comilation recognizes the husband of the pregnant woman as the father of the born baby regardless the timing of labor. Actually, the Compilation is more realistic than the jurisprudence in determining the status of fatherhood for several reasons; the Compilation only allows the marriage between the pregnant woman with the man who has caused that pregnancy so that the baby’s father is truly his/her biological father. Secondly, determining the fatherhood in the Compilation can be achieved by confession (iqrar) or istilhaq which is the concept of the Hanafite School of Law, not that of Shafiite. Thirdly, determining the fatherhood in the Compilation is achieved by interpreting the general meaning of al-Qur’an (‘amm)of the word maulud lahwhich indicates absolute (qat’i) in Hanafite school. In addition, it can also be inferred from a hadith on Jurayj.]]>
<![CDATA[Konsep al-Jizyah dan Status Kewarganegaraan Non-Muslim dalam Prespektif Fikih Klasik ]]>
<![CDATA[Muflikhatul Khairah]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2007.10.2 Des.381-401
<![CDATA[In the concept of islamic jurisprudence, the authority of state is divided into three domains: domain of Islam(dar al-Islam), Domain of enemy (dar al-kufr), and domain of treaty(dar al-‘ahd). The inhabitants of dar al-Islam is catagorized into two; muslim inhabitants and non-muslim inhabitants. Those non-muslim living in dar al-Islam is called ahl al-dhimmah, that is a civil status with a consequence of paying yearly personal tax to Muslim authorityjizyah. The payment of jizyah is modern context is problematic for many reasons. For some Muslim jurists jizyah cannot be enacted any longer since it is contradictory to human rights. In addition, orientalists have negatively labeled Islam because jizyah is discriminatory. On that basis, the article discusses the issue with following postulates; whether jizyah truly contradictory to the values of human rights and therefore discriminatory. It is found out that such assumption is incorrect because of no historical background that can support the claim. On the contrary, jizyah , as shown in al-Qur’an and Hadith does not contain discrimination or even jeopardize the position of dhimmy. Instead, jizyah is an indication of the justice of Islamic law.]]>
<![CDATA[Iklan Komersial: Urgensi Nilai Syariah dalam Aplikasinya ]]>
<![CDATA[Abdul Hakim]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2007.10.2 Des.402-425
<![CDATA[Commercial advertising has been the main tool of many companies to sell their prducts. Unfortunately, the practice of contemporary advertising is contradictory to the initial objectives. Therefore, the use of islamic values in commercial advertising is recommended in securing responsible and healthy adversiting. Those favorable islamic values are the principles of honesty, simplicity, justice, cooperation, etiquette, legality, and benefit. This article is aimed to show the contribution of those islamic values in commercial advertising as well as to avoid negative impacts which often occur. By using the principle of islamic law, it will create the efficient and effective use of fund, promote the formation of helathy business competition and good comsumer’s behavior, reduction of anxiety among community caused by bad advertising, and the creation of dignified social harmony.]]>
<![CDATA[Agama dan Etos Kerja: Studi Analisis Terhadap Paham Keagamaan dan Prilaku Ekonomi ]]>
<![CDATA[Muhammad Yazi]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2007.10.2 Des.426-439
<![CDATA[Religion as an object of scientific research once was debatable because religion is transcendent. The first group argues that religion is an absolute truth; therefore it is not an object of research. Religion is to be believed, not to be reserved about. This is the opinion of religious people. For scientists, religion is an object of research because religion is social and cultural phenomenon. It should be understood that basically religion and humanity has been walking hand in hand in various civilizations. In Islam, it is dialectic between dogmatic teaching of Islam and experience of human being as vicegerent of God on earth. The interaction between the two dimensions always influences the thought about religion across the time. It also concerns the concept of human endeavour vis-a-vis God’s authority. The example are the concepts of Qadariyah, Jabariyah, Mu’tazilah, Asy’ariyah. There are also concepts proposed by social scientists such as Max Weber (Protestant Ethic), David Mc. Clallend (Need for Achievement), and Herman Soewardi (Lemah Karsa or weak initiative).]]>
<![CDATA[Hukum Perikatan dalam Transaksi Perbankan Syariah ]]>
<![CDATA[Mahir Mahir]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2007.10.2 Des.440-469
<![CDATA[This article emphasizes on contract law in islamic perspective. The important aspect about islamic economy is the aspect of transaction, in which contract is widely use in everyday economic activities. A transaction is an event in which a person commits to other person or in which two persons commits to implement a certain thing. From this event, a relationship appears between those two people. It is called a contract. A transaction creates a contract for people involved. Islamic banking in its operational puts forward values of islamic economy. It implies that islamic banking must complies on the implementation of norms of islamic law on contract. Before the amandment of the Law No.7/1989, the implementation of contract law in sharia financial institution referred to Civil Code which was basically translation of Burgerlijk Wetboek (BW), civil code of the Dutch Colonial authority since 1854. Consequently, the concept of islamic contract is not applicable. However, after the enactment of Law No. 3/2006 on the Revision of the Law No.7/1989 on Religious Court, the concept of islamic contract is applied and becomes the basis of business transaction of sharia financial institutions, especially islamic banking.]]>
<![CDATA[Konsep Kepemilikan Islam untuk Akuntansi Syariah ]]>
<![CDATA[Mugiyati Mugiyati]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2007.10.2 Des.470-487
<![CDATA[The attempt of creating justice, weathness (social dan economy) and protecting to the ownership is the goal of Islamic accounting and economy. Islam teaches us that everything is created by Allah, it can be owned by human collectively. Juridically, individual human right for owning the thing, such as the right for having, enjoying, and replecing the wealthy, is certified and roled by Islam. However, they have moral responsibility to give their wealthy since the other people (social) are also on the right part of such wealthy. In concerning with the matter, Islamic accounting is trying to activate the activa scoring as an important basic to the treasure that the zakah is suppossed to be paid out.]]>
<![CDATA[Biaya Nikah di KUA Klojen Malang ‎‎(Tinjauan Hukum Islam dan Undang-‎undang Pemberantasan Tindak Pidana ‎Korupsi)‎ ]]>
<![CDATA[Moh. Badrus Sholeh]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 19 No 1 (2016): Al-Qanun Vol. 19, No. 1, Juni 2016 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2016.19.1.1-19
<![CDATA[Abstract: This paper wants to know two things: (1) motivation marriage registration fee payment at KUA Klojen Malang; and (2) payment of registration fees wedding at KUA Klojen Malang in the perspective of Islamic Law and Law No. 20 of 2001 on Corruption Eradication. In the end of this paper concluded that: first, the practice of giving extra cost in recording the marriage of the prince's bride to be regarded as a reasonable because it does not happen elements misappropriation of any marriage registration process. Second, the provision of marriage over the listing fee does not include the category of bribery because it is done is done voluntarily on appropriateness to the prince who incidentally also has status as local community leaders. Â Abstrak: Tulisan ini ingin mengetahui dua hal, yaitu tentang: (1) motivasi pembayaran biaya pencatatan pernikahan di KUA Kecamatan Klojen Kota Malang; dan (2) tinjauan Hukum Islam dan Undang-undang Nomor 20 tahun 2001 terhadap pembayaran biaya pencatatan pernikahan di KUA Kecamatan Klojen Kota Malang. Dalam akhir tulisan ini disimpulkan, bahwa: pertama, praktek pemberian tambahan biaya dalam pencatatan nikah dari calon pengantin kepada penghulu ini dianggap sebagai suatu yang wajar karena tidak terjadi unsur-unsur penyelewengan dari setiap proses pencatatan pernikahan. Kedua, pemberian biaya pencatatan nikah lebih itu tidak termasuk kategori grativikasi karena dilakukan dilakukan secara sukarela atas kepatutan kepada para penghulu yang notabene juga berstatus sebagai tokoh masyarakat setempat.]]>
<![CDATA[Pemenuhan Hak Anak di Panti Asuhan ‎Nurul Falah Jemur Wonosari Surabaya ]]>
<![CDATA[Siti Kholisotun Ni’mah]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 19 No 1 (2016): Al-Qanun Vol. 19, No. 1, Juni 2016 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2016.19.1.20-41
<![CDATA[Abstract: A child is entitled to all the rights and needs concerning the life and growth. Children of orphanage have the same rights as children in general and in its fulfillment should be implemented properly. But in reality, the fulfillment of children's rights by the manager of the orphanage is not in accordance with the regulations on children's rights. In general care in orphanages implemented sparingly and do not meet the standard needs of children's rights. This is the result of field research conducted in Nurul Falah Orphanage Surabaya. In the end of the article concluded that, first, Nurul Falah Orphanage held protection of the rights of children with nurturing and fulfilling the rights of children. Second, the fulfillment of children's rights occupant Nurul Falah Orphanage is a manifestation of the implementation of the laws, such as in Law No. 23 of 2002 on Child Protection. Abstrak: Seorang anak berhak atas segala hak dan kebutuhan yang menyangkut hidup dan tumbuh kembangnya. Anak asuh panti sosial memiliki hak yang sama seperti anak pada umunya dan di dalam pemenuhannya harus dilaksanakan semestinya. Namun pada realitanya, pemenuhan hak-hak anak oleh pengelola panti asuhan belum sesuai dengan peraturan tentang hak-hak anak. Pada umumnya pengasuhan di panti asuhan dilaksanakan sekadarnya dan tidak memenuhi standart kebutuhan hak-hak anak. Tulisan ini merupakan hasil dari penelitiab lapangan yang dilakukan di Panti Asuhan Nurul Falah Surabaya. Dalam akhir tulisan disimpulkan bahwa, pertama, Panti Asuhan Nurul Falah menyelenggarakan perlindungan hak-hak anak dengan mengasuh dan memenuhi hak-hak anak. Kedua, pemenuhan hak-hak anak penghuni Panti Asuhan Nurul Falah adalah manifestasi pelaksanaan ketentuan perundang-undangan, semisal dalam Undang-Undang nomor 23 tahun 2002 tentang Perlindungan Anak.]]>
