Al-Mizan (e-Journal)
Al-Mizan (e-Journal) is a scientific periodical journal published by Lembaga Penelitian dan Pengabdian Kepada Masyarakat (LP2M) IAIN Sultan Amai Gorontalo, Indonesia. The journal puts emphasis on aspects related to Islamic law studies, sharia, Islamic yurisprudence (fiqh) and law studies with various approaches of normative, philosophy, history, sociology, anthropology, theology, psychology, economic and is intended to communicate the original researches and current issues on the subject.
Articles
241 Documents
<![CDATA[Fatwa dalam Pemikiran Hukum Islam ]]>
<![CDATA[Nova Effenty Muhammad]]>
<![CDATA[ Al-Mizan (e-Journal) Vol. 12 No. 1 (2016): Al-Mizan ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Kepada Masyarakat Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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DOI: 10.30603/am.v12i1.129
<![CDATA[Fatwa is a product of Islamic legal thought which gives answers to the questions of law determined by the mufti. The answer given by the mufti can only verbally, but usually in written form. Philosophically, giving fatwa means gave the law of God to man. Therefore, one must know what the mufti delivered and to be a famous person's right, good behavior and credible, both words and deeds. Although the fatwa is not binding, but factually fatwa play an important role and occupies a strategic position in the treasures of the dynamics of Islamic law globally mainly in various parts of the Islamic world. Institutions such as the MUI fatwa in Indonesia, Nahdlatul Ulama Bahtsul Masa'il (hereinafter referred to as NU) and Muhammadiyah Legal Affairs Committee.]]>
<![CDATA[Kedudukan Anak Lahir di Luar Nikah dalam Perspektif Hukum Islam dan Hukum Positif ]]>
<![CDATA[Hamid Pongoliu]]>
<![CDATA[ Al-Mizan Vol. 9 No. 1 (2013): Al-Mizan ]]>
Publisher : <![CDATA[LP2M Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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<![CDATA[Hasil penelitian ini menunjukkan bahwa anak yang lahir dari perkawinan yang sah secara syariat dan sah menurut Undang-undang adalah: anak yang lahir dari perkawinan yang sah secara syariat dan mengikuti prosedur Pasal 2 ayat 1 dan ayat 2 UU Nomor 1 Tahun 1974. Sedangkan anak yang lahir dari perkawinan yang sah secara syariat dan tidak tercatat adalah anak yang lahir dari perkawinan yang sah secara syariat dan dilakukan di luar prosedur pada pasal 2 ayat 2. Adapun anak yang lahir dari perkawinan yang sah menurut hukum Islam dan tidak tercatat menurut Undang-Undang Perkawinan, tidak masuk dalam kategori anak lahir di luar nikah. Sebab anak yang lahir diluar nikah adalah anak yang lahir dari hubungan antara pria dengan wanita tanpa ada ikatan perkawinan. Menurut pendapat mayoritas ulama, jika anak itu lahir setelah enam bulan dari perkawinan ibu dan bapaknya, maka anak itu dinasabkan kepada bapaknya, jika anak itu dilahirkan sebelum enam bulan, anak itu dinasabkan kepada ibunya saja. Menurut Syafi’i, anak yang lahir di luar nikah akan mempunyai akibat hukum, yaitu: (1) tidak adanya hubungan nasab dengan bapaknya; (2) bapaknya tidak wajib memberikan nafkah kepada anak itu; (3)tidak ada saling mewarisi dengan bapaknya; (4) dan bapak tidak dapat menjadi wali nikah bagi anak di luar nikah bila anak itu perempuan. Selain itu, berdasarkan hukum Islam bila terjadi perkawinan antara suami dan istri secara sah, kemudian istri mengandung, melahirkan anaknya, maka suami dapat mengingkari keberadaan anak itu apabila: (1) Istri melahirkan anak sebelum masa kehamilan; (2) dan melahirkan anak setelah lewat batas maksimal masa kehamilan dari masa perceraian. Adapun berkenaan dengan Putusan MK No. 46/PUU-VIII/2012 dapat dikatakan sudah sesuai dengan hukum Islam. Sebab pengertian di luar nikah dari perkawinan yang tercatat sama pengertiannya dengan anak zina. Namun dalam hukum Islam bukan anak zina selama selama terpenuhi rukun dan syarat nikah secara syar’i. Dengan demikian, putusan MK Nomor 46/PUU-VIII/2012 tanggal 17 Februari 2012 yang menyatakan bahwa anak yang lahir dari perkawinan Machica dan Moerdiono tidak dapat disamakan dengan anak yang lahir di luar nikah. Anak itu lahir dari perkawinan yang sah menurut hukum Islam, walaupun tidak tercatat menurut Undang-undang Perkawinan]]>
<![CDATA[Akomodatif Kompilasi Hukum Islam (KHI) Indonesia terhadap Hukum Adat ]]>
<![CDATA[Sofyan A. P. Kau]]>
<![CDATA[ Al-Mizan (e-Journal) Vol. 12 No. 1 (2016): Al-Mizan ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Kepada Masyarakat Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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DOI: 10.30603/am.v12i1.123
<![CDATA[Compilation of Islamic Law (KHI) Indonesia is the Indonesian fiqh in the language of the law. Called as Fiqh of Indonesia because Indonesia besides tempered personality, also adopted the customary laws that live in the local tradition as part of Islamic law. This paper demonstrates the accommodating attitude KHI with customary law. Among other provisions concerning joint property and inherit each other between the adopted child and the adoptive parents through the institution was borrowed. Both laws were adopted in customary law is the result of ijtihad scholars of Indonesia, because the issues are both not found in Jurisprudence. Indonesian cleric's innovative creations, besides being a form of manifestation of the characteristics of Islamic law that is dynamic and creative, also an Indonesian Islamic identity in the field of law.]]>
<![CDATA[Akibat Hukum Anak yang Dilahirkan di Luar Perkawinan yang Sah menurut Keputusan Mahkamah Konstitusi Nomor 46/PUUVII/2010 tentang Anak yang Lahir di Luar Perkawinan ]]>
<![CDATA[Retna Gumanti]]>
<![CDATA[ Al-Mizan Vol. 9 No. 1 (2013): Al-Mizan ]]>
Publisher : <![CDATA[LP2M Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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<![CDATA[Tulisan ini di dasari ketertarikan penulis terhadap adanya revisi undang-undang Perkawinan pasal 43 ayat (1), yang mana revisi tersebut mengubah aturan dalam masyarakat mengenai kedudukan anak di luar nikah, sebelum adanya revisi tersebut hubungan keperdataan anak diluar nikah hanya mengikuti garis keturunan ibu dan keluarga ibu, namun setelah adanya putusan Mahkamah Konstitusi maka hubungan keperdataan anak diluar nikah tidak hanya memiliki hubungan kepardataan dengan ibu, namun juga memiliki hubungan kepardataan dengan ayah biologis. Sehingga setelah adanya putusan ini maka ayah biologis tetap memiliki tanggung jawab kepada anaknya, dari biaya menyusui hingga keperluan hidup hingga dewasa.]]>
<![CDATA[Penanganan Perkara yang Berkaitan dengan Azas Ne Bis In Idem ]]>
<![CDATA[Asriadi Zainuddin]]>
<![CDATA[ Al-Mizan Vol. 10 No. 1 (2014): Al-Mizan ]]>
Publisher : <![CDATA[LP2M Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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<![CDATA[Penanganan perkara yang berkaitan dengan azas Ne Bis In Idem, merupakan suatu kajian terhadap penerapan asas ne bis in idem agar tidak terjadi pengulangan perkara yang sama di tingkat pengadilan. Nebis In Idem adalah prinsip hukum yang berlaku dalam hukum perdata maupun pidana. Dalam hukum perdata, prinsip ini mengandung pengertian bahwa sebuah perkara dengan obyek sama, para pihak sama dan materi pokok perkara yang sama, yang diputus oleh pengadilan yang telah berkekuatan hukum tetap yang mengabulkan atau menolak, tidak dapat diperiksa kembali untuk kedua kalinya. Kriteria perkara yang dapat dianggap Nebis In Idem adalah: apa yang di gugat sudah pernah diperkarakan, telah ada putusan yang telah berkekuatan hukum tetap dan bersifat positif seperi menolak gugatan, objek yang sama, subjek yang sama, materi pokok yang sama. Putusan yang dapat dikategorikan sebagai Ne Bis In Idem adalah putusan bebas ( Vrijspraak), putusan pelepasan dari segalah tuntutan hukum (Onstlag van alle rechtsvolging) dan putusan pemidanaan (Veroordeling).]]>
<![CDATA[Mengembangkan Hukum Tuhan: Otoritas Tuhan dan Peran Nalar Manusia dalam Penemuan Hukum Islam ]]>
<![CDATA[Rulyjanto Podungge]]>
<![CDATA[ Al-Mizan (e-Journal) Vol. 12 No. 1 (2016): Al-Mizan ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Kepada Masyarakat Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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DOI: 10.30603/am.v12i1.130
<![CDATA[This paper discusses the method for pairing the revelation of God and the law of human reason. Islam as a religion throughout the ages must be adaptive, progressive, elastic and supple. The laws they contain must be able to respond to the dynamics of human development, the style of the Quran provides the opportunity for humans to provide a guiding interpretation of the content of the meaning of human civilization. Revelation has been disconnected and the Prophet Muhammad. have died thousands of years ago, the role of reason is needed in the legal solution of people's lives. The use of reason is not just needed now, but since the first days of friends, and even practiced by the Prophet.]]>
<![CDATA[The Influence of Lowness of Ufuk in Reckoning of Maghrib Prayer Times at City’s Grand Mosque in Indonesia ]]>
<![CDATA[Masruhan Masruhan]]>
<![CDATA[ Al-Mizan (e-Journal) Vol. 14 No. 1 (2018): Al-Mizan ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Kepada Masyarakat Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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DOI: 10.30603/am.v14i1.731
<![CDATA[The treasure of the reckoning time of Maghrib prayer in the study of astronomy has a variety of criteria in determining the height of the Sun, namely: rounding the number -1° and the formulation of the Sun's height: - (horizon + semidiameter + refraction low). This study discusses the implementation of these two criteria into the reckoning time of prayer at the city/regency Grand Mosque. This research is library research, using quantitative descriptive analysis. This results showed namely: the results of testing the accuracy of the reckoning of the criteria prayer time ho = -1 ° slower in Maghrib time if the input height is below 33 masl. Then the results of the reckoning prayer time criteria ho = -1 ° have the results of the Maghrib time which is the same as the reckoning criteria ho = - (ku + ref + sd) when the input height is 33 masl. And the results of the reckoning time criteria ho = -1 ° faster at Maghrib time which is above 33 masl. While the tolerance limit of a difference of 1 minute is reaching an altitude of 201 masl means that a total of 82.14971% of the total Grand Mosque of the City is still safe. In Indonesia, the height of the Great Mosque of the City above 201 masl or the difference of more than 1 minute is 17,850287%, which means that it is still not safe to use the initial reckoning when the criteria are ho = -1° and it is necessary to add corrections to horizon modesty (place height).]]>
<![CDATA[Pengaruh Islam Terhadap Kalender Masyarakat Jawa ]]>
<![CDATA[Masruhan Masruhan]]>
<![CDATA[ Al-Mizan (e-Journal) Vol. 13 No. 1 (2017): Al-Mizan ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Kepada Masyarakat Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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DOI: 10.30603/am.v13i1.732
<![CDATA[The entry of Islam in Java resulted in a meeting of new cultures into the level of community life in Java. This study aims to provide an overview of the cultural influences brought by Islam to previous cultures that already exist in Java, especially in the community calendar system used. The results of the study show that Javanese society before the arrival of Islam has several calendar of Pranatamangsa calendar (calendar season) and calendar Saka or Java (calendar from Hindu India). After the entry of Islam, bring a new calendar of the Hijri calendar. Then In the year 1625 M, Sri Sultan Muhammad or famous with Sultan Agung Anyokrokusumo trying hard to spread the religion of Islam on the island of Java in the kingdom of Mataram by issuing a decree to change the calendar Saka. The calendar dates in Java were used until the 17th century, since that time the acculturation of two calendars, the Hijri calendar with the calendar Saka, the result of change is by changing the months on the calendar Saka into the calendar month of Hijri and Calendar Saka calendar is replaced by the term hijaiyah in the Qur'an.]]>
<![CDATA[Waralaba dalam Perspektif Hukum Islam ]]>
<![CDATA[Mustofa Mustofa]]>
<![CDATA[ Al-Mizan (e-Journal) Vol. 13 No. 2 (2017): Al-Mizan ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Kepada Masyarakat Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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DOI: 10.30603/am.v13i2.738
<![CDATA[Franchising is a trend of effective and efficient business development in the present, because it is very beneficial material can also be a smart solution to minimize the sense of prestige or low self-esteem to sell or entrepreneurship for new graduates or scholars who have just completed their studies. Likewise for beginner entrepreneurs who are still afraid of the loss that is always haunting, Francise is one solution. Apart from being able to bring big and fast profits, it can also bring prestige to the managers. The development of a franchise that is very fast on the ground is expected to raise questions whether the Francise system or franchise is in accordance with Islamic values? In the context of classical fiqh, the term franchise is not known. For this reason, it is necessary to discuss Islamic economic discourse with this franchise pattern, so that we can speak classically: "can take the bad and the bad" from the franchise system that was born from the west. Like clothing fashion that comes from abroad, it must be adapted to the provisions of the Shari'a, besides clothing is really fashionable and trendy, but the important thing must also be to close the genitals. For a Muslim, muamalah is worldly freedom, for which the perpetrator is given the freedom to develop and create according to the progress of the times. Even so, freedom in making rules in bermu'amalah can not get out of shari'ah values.]]>
<![CDATA[Calculation of Prayer Times in the Book al-Durus al-Falakiyyah ]]>
<![CDATA[Alfan Maghfuri]]>
<![CDATA[ Al-Mizan (e-Journal) Vol. 14 No. 1 (2018): Al-Mizan ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Kepada Masyarakat Institut Agama Islam Negeri Sultan Amai Gorontalo ]]>
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DOI: 10.30603/am.v14i1.739
<![CDATA[Determination of prayer times in al-Durus al-Falakiyyah uses a list of logarithms with 5 decimals. The existence of this logarithmic list is now very difficult to find, and what is circulating today is a list of logarithms with 4 decimal places and 3 decimal places. If the list of logarithms is used, it will certainly bring up the difference from the original calculation. This study attempts to answer the question whether the list of decimal 4 and 3 decimal places is appropriate for the reckoning of prayer in al-Durus al-Falakiyyah as a substitute for a list of 5 decimal logarithms. An assessment of its feasibility can be seen from whether or not the difference arising from the original calculation can be ignored or not. The results showed that the use of a list of 4 decimal logarithms raises a very small difference, which is an average of 1.12 seconds, so that the difference can be ignored when rounded. But to use a logarithmic decimal 3 list, the difference that is raised can reach 52 seconds. The difference cannot be ignored when rounded and can change the results of the original calculation.]]>
