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Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam
Published by Universitas Islam Negeri Sunan Ampel
ISSN : -     EISSN : 30261643     DOI : https://doi.org/10.15642/komparatif.v3i2
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences
The Komparatif furnishes an international and regional scholarly forum for research on Comparative Mazahib, Law, and Islamic Thought. Taking an expansive view of the subject, the journal brings together all disciplinary perspectives. It publishes peer-reviewed articles on the historical, cultural, social, philosophical, political, anthropological, literary, artistic and other aspects of Comparative Mazahib, Law, and Islamic Thought in all times and places.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 5 Documents
 1 
Search results for , issue "Vol. 1 No. 1 (2021): Juni" : 5 Documents clear
Studi Komparatif Pemikiran Muhammad Syahrur dan David S. Powers Tentang Hukum Waris Islam Rifqi, Muhammad Jazil
Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam Vol. 1 No. 1 (2021): Juni
Publisher : Department of Comparative Mazhab Comparative, Fakulty of Shariah and Law

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/komparatif.v1i1.1162

Abstract

The thought of Islamic law always develops along with changing times, places, and social conditions, and this cannot be separated from the approach applied by every scientist in performing ijtihad. This article reveals a comparative study between Muhammad Syahrur and David S. Powers, who have different backgrounds in interpreting the law, especially inheritance. Syahrur has formal educational experience in the field of engineering. In turn, he studied Islam intensely, while Powers is indeed formally educated in the Islamic world, and although they both use different approaches, they almost have the same view. For Syahrur, there is no absolute specific percentage limit in wills, but the number of wills can be determined by the choices based on the best conditions, in his opinion. Likewise, with inheritance law, the 2: 1 rule for men and women is also not absolute. Under certain conditions, the distribution of property can be 1: 1. Meanwhile, Powers, this testamentary term, is increasingly related to Shahrur's inheritance. It is just that it is intended for heirs whom Ashabul Furudh blocks. Another term that Powers introduced was inheritance ab intestine which was no different from Shahrur's thought. However, it was valid for 2: 1 if the heir was in primary status and 1: 1 if the heir was in the second position.
Analisis Fatwa Jabatan Mufti Wilayah Persekutuan Malaysia Irsyad Al-Fatwa Ke 94 dengan Fatwa Majelis Ulama Indonesia Nomor 6 Tahun 2009 Tentang Otopsi Jenazah Hamdani, Mohd Asrul; Syafa’at, Abdul Kholiq
Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam Vol. 1 No. 1 (2021): Juni
Publisher : Department of Comparative Mazhab Comparative, Fakulty of Shariah and Law

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/komparatif.v1i1.1186

Abstract

Autopsy is still unacceptable in the Islamic community. It is considered an act that hurts and destroys a corpse and also against Islamic law. The problem in this research is how the legal istinbāṭ method of autopsy for bodies according to the position of the 94th Mufti of the Malaysian Alliance Region Ersyad Al-Fatwa and the Fatwa of the Indonesian Ulama Council Number 6 of 2009 and how to compare the Position of the Mufti of the Malaysian Alliance Region, Irsyad Al-Fatwa 94 with the Fatwa of the Indonesian Ulema Council on legal istinbāṭ for autopsy bodies? This study is comparative study. The results, the Malaysian Association of Territory Mufti has determined that initially, it is legal to carry out an autopsy of a corpse to be permissible. Then it is legal to autopsy a body based on certain circumstances. The Indonesian Ulama Council also enforces the law on the autopsy of bodies as it must be based on certain circumstances. In a situation where a corpse autopsy is performed in order to save a still-living fetus in the womb of the corpse, it is mandatory.
Analisis Maqāṣid al-Sharī’ah Yusuf Qardhawi dan Abdullah Ibn Baz Tentang Hukum ‘Azl Trisnantaasari, Yullyta Eka
Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam Vol. 1 No. 1 (2021): Juni
Publisher : Department of Comparative Mazhab Comparative, Fakulty of Shariah and Law

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/komparatif.v1i1.1213

Abstract

This study aims to describe Yusuf Qardawi and Abdul Aziz bin Abdullah bin Baz idea about the law of 'azl and find out the opinion of Yusuf Qardawi and Abdul Aziz bin Abdullah bin Baz about the law of 'azl in terms of Maqāṣ̱id shari'ah perspective. The purpose of marriage is that one of them wants to carry out a lineage, but some couples still want to focus on careers, work and managing economic problems, therefore they want to postpone pregnancy first, as for the way they are taken to prevent pregnancy, namely by doing 'azl. 'Azl is an effective way of not using other contraceptives. This study reviews about 'azl (interrupted intercourse) in the perspective of Maqāṣid shari'ah. The method that the author uses in this research is a qualitative method. In this study there are three data, namely primary, secondary, tertiary. The data collection method used by the author is a literature study in the form of data from various literary sources. The data analysis technique used by the author is descriptive data analysis. To explain analyzing the existing data, the author compares maqāṣid shari'ah against the views of Yusuf Qardawi with Abdul Aziz bin Abdullah bin Baz on the law of 'azl. The findings from this study are that Yusuf Qardhawi's opinion if 'azl is associated with Maqāṣid shari'ah then it is classified as a ḥājīyāt need. It because a married couple can manage pregnancy and the number of children they want, while the opinion of Abdul aziz bin Abdullah bin baz if 'azl is associated with Maqāṣid Shari'ah is classified as a dharūrīyat need because he wants Muslims to become many.
Hafalan dan Pengajaran Alquran sebagai Mahar Pernikahan Menurut Mazhab Hanafi dan Mazhab Syafi’i Al Ghifari, Hilman
Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam Vol. 1 No. 1 (2021): Juni
Publisher : Department of Comparative Mazhab Comparative, Fakulty of Shariah and Law

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/komparatif.v1i1.1234

Abstract

Abstract: The complex development of the application of Islam has entered into various lines of life, including marriage. One of the growing trends in this millennial era is to make memorizing or reading the Koran use a marriage dowry for young people. However, many apply this only to fulfil their prestige without knowing the legal basis. Does this study discuss the opinion of the Hanafi School and the Shafi'i School in responding to the use of memorizing the Qur'an as a marriage dowry? Then what is the main argument for the two major schools of thought in determining opinions regarding memorizing the Qur'an as a marriage dowry? This research is descriptive-analytical with a comparative approach. The results of this study, Imam Shafi'i and the Shafi'i school, argue that the use of memorization and teaching of the Qur'an as a marriage dowry is permissible as long as the bride and groom express their willingness. Meanwhile, Imam Abu Hanifah and the Hanafi school stated that memorising and teaching the Qur'an as a marriage dowry is legally damaged (fasad) and must be replaced with a mitsil dowry. Keywords: dowry, marriage, memorization, teaching.   Abstrak: Perkembangan kompleks tentang penerapan agama Islam telah masuk ke berbagai lini kehidupan termasuk dalam pernikahan. Salah satu tren yang berkembang di zaman milenial ini adalah menjadikan hafalan atau bacaan Alquran sebagai mahar pernikahan bagi muda-mudi. Namun banyak yang menerapkan hal tersebut hanya untuk memenuhi gengsi tanpa mengetahui bagaimana dasar hukumnya. Penelitian ini membahas tentang bagaimana pendapat Mazhab Hanafi dan Mazhab Syafi’i dalam menyikapi penggunaan hafalan Alquran sebagai mahar pernikahan? Lalu dalil apakah yang menjadi dasar argumen utama bagi kedua mazhab besar tersebut dalam menentukan pendapat terkait penggunaan hafalan Alquran sebagai mahar pernikahan? Penelitian ini bersifat deskriptif-analitis dengan pendekatan komparatif. Hasil dari penelitian ini, Imam Syafi’i dan mazhab Syafi’i berpendapat bahwa penggunaan hafalan dan pengajaran Alquran sebagai mahar pernikahan itu dibolehkan selama kedua mempelai menyatakan kerelaannya. Sedangkan Imam Abu Hanifah dan mazhab Hanafi menyatakan bahwa penggunaan hafalan dan pengajaran Alquran sebagai mahar pernikahan status hukumnya adalah rusak (fasad) dan harus diganti dengan mahar mitsil. Kata Kunci: mahar, pernikahan, hafalan, pengajaran. 
Dirasah Muqaranah al-Madhahib ‘an Ahkam al-Nikah Sofyan, Abdullah Muhammad
Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam Vol. 1 No. 1 (2021): Juni
Publisher : Department of Comparative Mazhab Comparative, Fakulty of Shariah and Law

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/komparatif.v1i1.1929

Abstract

This is a brief study of some of the provisions relating to marriage. Marriage is the only legitimate means of reproduction and reproduction. Islam has been keen on the permanence and stability of this legitimate relationship and, therefore, prescribed the khutbah before the contract, as it is how the two parties get to know their respective life partners in terms of morals, natures and forms. The jurists may consider the fiancé to the fiancée to the extent permitted by Sharia. He has a repetition of consideration so that they are sure of their matter, either to end with the desired result of the sermon, which is marriage or to amend the sermon and annul it. If the sermon ends with what is desired from marriage, the jurists agree that the formula, the offer and acceptance, is a pillar of marriage. They differed in what is only the formula, such as the mandate. For example, some of the pillars and others counted it from others. They also agreed that the dowry is not a pillar or a condition but a duty to pay. A woman is a gift decided by God Almighty as her dignity. There is no limit for more, except that it is enacted to leave exaggeration in it and no limit to at least according to the Shafi'is and Hanbalis. Guardianship in marriage is a pillar for the public, except for the Ahnaf. The mandate is of two types: compulsory and choice mandates. Holding a feast is a Sunnah for those who can do it in the audience, and it is obligatory for some Malikis and Shafi'is. Keywords: Marriage, the four schools of thought, jurisprudence.   الملخص: إن هذه دراسة موجزة في بعض الأحكام المتعلقة بالنكاح. فالنكاح هو الوسيلة الوحيدة المشروعة للتوالد والتكاثر. وقد حرص الإسلام على ديمومة هذه العلاقة المشروعة واستقرارها، ولذا شرع الخطبة قبل العقد، فهي الوسيلة التي يتعرف بها الطرفان كل على شريك حياته، من ناحية الأخلاق والطبائع والأشكال. وجوز الفقهاء نظر الخاطب إلى المخطوبة، بالقدر الذي أباحه الشرع. وله تكرير النظر ولها أيضا كذلك، حتى يكونا على يقين من أمرهما، فإما أن تنتهي بالنتيجة المرجوة من الخطبة وهي النكاح وإما أن يعدل عن الخطبة فيفسخها، وإذا ما انتهت الخطبة بما يرجى منها وهي النكاح، فالفقهاء متفقون على أن الصيغة وهي الإيجاب والقبول ركن من أركان النكاح، واختلفوا فيما سوى الصيغة كالولاية مثلا فعدها البعض من الأركان وعدها البعض الأخر من غيرها، واتفقوا كذلك في أن المهر ليس بركن ولا بشرط، وهو واجب تدفع للمرأة عطية قررها الله سبحانه كرامة لها، ولا حد لأكثر إلا أنه يسن ترك المغالاة فيه وكذلك لا حد لأقله عند الشافعية والحنابلة. والولاية في النكاح ركن عند الجمهور سوى الأحناف. والولاية نوعان ولاية إجبار وولاية اختيار. وإقامة الوليمة سنة للقادر عليها عند الجمهور، وواجبة عند بعض المالكية والشافعية. كلمات مفتاحية: النكاح، المذاهب الأربعة، الفقه.

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