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IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan
Published by Institut Agama Islam Negeri Salatiga
ISSN : -     EISSN : -     DOI : -
Core Subject : Social,
Law, Crime, Criminology & Criminal Justice
Arjuna Subject : -
Articles 234 Documents
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Kedudukan lafaz dalam kajian usul dan pengaruhnya terhadap hukuman potong tangan Salma Salma
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 13, No 1 (2013)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v13i1.85-104

Abstract

Understanding about punishment of stolen which is commonly heard and understood by the society is amputation of the hand. The punishment is explained clearly in the holy Quran. However, there are different interpretations about the punishment. This paper is elaborated from library research by collecting, deviding and reading many sources which appropriate with the topic and then analize the data in descriptive way. The interpretations are based on different view in usul fiqh. These differences arise from the words qat}‘ and yad which have more than one meaning. The meaning of the qat}‘ are not only as an amputation but also as hurt and anticipation. Beside that, the yad means knukles, fingers to wrist even to soldier. As a result, these differences also influence the limitation of the hand which is amputated (qat}‘ al-yad) in the Quran.
Paradoks universalitas HAM Barat di muka cermin Islam perspektif filsafat hukum dan HAM Robby Habiba Abror
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 12, No 2 (2012)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v12i2.217-235

Abstract

this paper aims at examining the paradox of universality of human rights and trying to bring Western concepts of universality in the context of Islam. Human rights birth of natural philosophy which starts from Newtonian physics, then processed in the philosophy of Locke and Rousseau. So the human rights birth is indeed an effort to combat all forms of oppression by men over other men. Human rights is a concept that start with the state of human nature and hence it is universal. The state of nature in Western philosophy that was later named to the nature of Islam. Violation of human rights is a denial of the concept of universality, so that the West and Islam are required to align rational understanding and cultural particularity of the importance of human rights in the name of justice and humanity. This paper uses philosophy of law and human rights perspective as a method based on the thinking of Western philosophers and to compare with Muslim intellectuals such as Al-Jabiri, Hassan Hanafi and Maududi who had been instrumental in laying a rational approach to human rights in the Islamic theoretical framework. This paper produces an important finding that the concepts of human rights raised by Western philosophers actually been explained clearly in the Quran and hadith, so the universality of Western human rights is no longer a problem for, and can do with scientific interconnectivity, (particularity law) Islam.
Dimensi politik hukum dalam perkembangan ekonomi Islam di Indonesia Bambang Iswanto
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 14, No 2 (2014)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v14i2.271-284

Abstract

This study aims to describe the history of recent Islamic economic development in the correlation to politics as a sought to formulated some Islamic economic laws. This qualitative study is an exploratory- analysis. It intended to analyze the position of Islamic economic in Indonesian’s system of law, so it will found the clear description of the implementation of Islamic economic laws in Indonesia. It is a library research. The study found that it is important to found the frame of the development of the products of Islamic economic law at the both period; i.e. New Order and Reformation Era. The concept of Islamic economy is still dominated by the application of Islamic principles in the areas of finance, especially banking. This dominance is not supposed to leave the Islamic economic instruments. In this respect, it associated with the political and legal product, then all the aspects and the Islamic economic instruments should be viewed comprehensively. Tulisan ini akan menguraikan mengenai sejarah ekonomi Islam modern dan keterkaitannya dengan politik dalam upaya merumuskan berbagai hukum ekonomi Islam. Penelitian kualitatif ini merupakan studi exploratory-analysis. Pendekatan ini dimaksudkan untuk menganalisis posisi ekonomi Islam dalam tata hukum Indonesia sehingga akan dapat diperoleh gambaran bagaimana bentuk implementasi ekonomi Islam di Indonesia. Penelitian kepustakaan ini menemukan urgensi untuk menemukan kerangka pengembangan produk hukum ekonomi Islam pada dua periode yang ada yaitu Orde Baru dan Era Reformasi. Konsep ekonomi Islam masih didominasi dengan penerapan prinsip Islam dalam bidang keuangan terutama perbankan. Dominasi ini tidak seharusnya melupakan instrumen ekonomi Islam lainnya karena jika dikaitkan dengan politik dan produk hukum, maka semua aspek dan instrumen ekonomi Islam tersebut harus bisa dilihat secara komprehensif.
Rekonstruksi konsep fakir dan miskin sebagai mustahik zakat Dede Rodin
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 15, No 1 (2015)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v15i1.137-158

Abstract

Among as}naf are entitled to receive zakat is faqir and miskin, but both groups are often interpretedoverlap.This article aims to reconstruct the concept of faqir and miskin with perspective of the Qur’an.This is because that, in addition to the Qur’an is believed by Muslims as the main source of law, also theconcept of faqir and miskin as well as ‘illat that causes both as mustahik zakat will make the distributionof zakat in accordance with its objectives. The study of the verses of the Qur’an about the faqir andmiskin, results the conclusions: First, faqir is who are deterred from livelihoold as work reason or udhur.The work reason is due to religious activity or work shar’i as da’wah and jihad. While the udhur reasoncaused by kauni destiny like a disability, palsied, and old. Thus, ‘illat for faqr groups derived from God’sglory and the exam so that they get the respect, zakat and other compensation. The glory reason comingfrom the work shar’iyyah, while the test reason comes from udhur kauniyyah. While the miskin are literallymeans sakana; silent and not moving, that miskin terms describe the result of a weak state of a personbecause he chose sakana lifestyle (silent, static, not developing skills in his life). As a result he becamepoor and do not have anything whatsoever to fulfill their needs.
Penukaran tanah wakaf masjid agung Semarang dalam perspektif fikih istibdal Ahmad Furqon
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 17, No 1 (2017)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v17i1.39-60

Abstract

Substitution of waqf land is one of nazir (waqf fund manager) efforts to make waqf lands managedmore productive. Semarang Mosque Welfare Council (BKM), as nazir, has made three substitutions ofSemarang Grand Mosque waqf lands. Those three-time substitutions leaved problems causing to poorresults of the waqf lands managed. This study is aimed at finding out the substitution process ofSemarang Grand Mosque waqf lands and the pespective of Istibdal Fiqh on substitutions of SemarangGrand Mosque waqf lands. This study is a case study. The data collection techniques are observation,interview, and documentation. The interview is conducted to parties who know the substitution caseof Semarang Grand Mosque waqf lands. The data collected are analyzed descriptively. The results of thisstudy are: 1) the first substitution of Semarang Grand Mosque waqf lands, made with PT Sambirejo, isnot based on in-depth research especially on land replacement. The party invited to conduct the transaction,Cipto Siswoyo from PT. Sambirejo, his testimony is categorized unacceptable due to fraud. 2) Thesecond substitution of Semarang Grand Mosque waqf lands, which is in the form of money to establishMa’had Aly, is less rocommended by fiqh scholars since the money value tends to decline, and isprone to corrupt and abuse. Moreover, Ma’had Aly has not established yet during the substitutionprocess happened in 2008 to 2016. 3) The third substitution of Semarang Grand Mosque waqf landsemploys substitute money used to purchase substitute lands. This is considered appropriate and theprice of the substitute lands refers to the market price.
Kontroversi hukum cadar dalam perspektif dialektika syariat dan adat Muhammad Kudhori
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 18, No 1 (2018)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v18i1.33-56

Abstract

AbstractThe debate of wearing veil happened since Sahabah having different opinion in translating the meaning of hijab (ayah that contains of commandeering women to cover their body) itself. This difference about wearing veil makes us to discuss more from fiqh perspective. It is about covering women’s body from other man (ajnabi). The great religion teacher (ulama) said that the rule of using veil is divided into three parts. They are Must (wajib), Sunnah (sunah), Mubah. Some of them said that veil (cadar) only for fashion or habitual. There is no relation between wearing veil with sharia. Another opinion, such as the Great Religion Teacher of NU (Nahdatul Ulama) said that women should wear veil. In conclusion, the wearing of veil is a khilafiyah problem among the Great Religion Teacher. The wise step to face it that receiving many kinds of opinions about wearing veil. The pro side should not feel the best among others. the cons side also should not blame the pro side. Each of them might not use their law and policy to obstruct other group to obey their rule based on their understanding and believing, because it is guaranteed by the constitution of 1945. Wearing veil or not is a privilege for each woman and it is already guaranteed by the constitution itself. For woman who wearing veil, they should be flexible. It means, in certain condition, they need to open their veil.Keywords: veil, woman, aurat, sharia, khilafiyah. Abstrak:Perdebatan tentang cadar telah terjadi sejak masa para sahabat saat mereka berbeda pendapat dalam menafsiri ayat h}ijab (ayat yang berisi perintah menutup aurat bagi perempuan). Perbedaan ini kemudian merambah pada ranah fikih tentang aurat perempuan yang harus ditutupi saat berada di hadapan laki-laki lain (ajnabi). Dari penulusuran pendapat para ulama, hukum memakai cadar setidaknya terbagi menjadi tiga; wajib, sunah dan mubah. Ada sebagian ulama yang berpendapat cadar hanyalah merupakan fashion atau kebiasaan (adat). Cadar masuk dalam ranah budaya yang sama sekali tidak berkaitan dengan syariat. Penulusuran terhadap pendapat para ulama Nusantara yang kitab-kitabnya banyak dikaji dan dijadikan rujukan oleh muslim Nusantara, terutama kalangan pesantren yang bercorak Nahdlatul Ulama (NU) menunjukkan bahwa para ulama Nusantara banyak yang menganjurkan pemakaian cadar. Dari sini dapat disimpulkan bahwa cadar merupakan permasalahan khilafiyah di kalangan para ulama. Sikap yang paling bijak dalam menanggapi permasalahan ini adalah saling menghargai berbagai macam pendapat yang ada. Kelompok yang pro dengan pemakaian cadar hendaknya tidak merasa pendapatnya paling benar, sehingga menyalahkan kelompok lain yang tidak sepakat dengan pemakaian cadar. Demikan pula sebaliknya, kelompok yang tidak sepakat dengan cadar juga tidak boleh menyalahkan kelompok yang memakai cadar. Masing-masing juga tidak boleh menggunakan kebijakan dan kekuasannya untuk menghalangi kelompok lain menjalankan ajaran agamanya sesuai yang dipahami dan diyakininya, karena menjalankan ajaran agama sesuai yang dipahami dan diyakini dijamin oleh UUD 1945. Memakai atau tidak memakai cadar merupakan hak asasi yang dijamin oleh konstitusi. Bagi para pemakai cadar hendaknya juga dapat bersikap luwes, tidak kaku jika dalam kondisi-kondisi tertentu yang dilegalkan syara’ diharuskan membuka cadarnya.Kata kunci: cadar, perempuan, aurat, syariah, khilafiyah.
Makna jilbab bagi perempuan Muslim Amerika: dinamika perjumpaan Islam dan budaya Amerika M. Thoyibi
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 11, No 1 (2011)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v11i1.81-96

Abstract

This study deals with how American Muslim women gave meanings to hijab. The data used consistedof the verbal expressions of the subject of the study. The data source included the documents of newsand talks conducted by the National Public Radio (NPR) headquartered at Washington D.C. The data-collecting method was library research. The study concluded that the various views on hijab amongAmerican Muslim were more than the diversity of interpretations of the scriptures. They representedthe encountering dynamics of Islam and American culture. At the economic domain, American cultureaccommodated the hijab as it may represent certain values that helped sell American products. At thesocial, political, and religious domains, however, Americans had a greater prejudice and resistance as theyassociated hijab with fundamentalism, fanaticism, extremism, and even terrorism.
Telaah ulang wacana haid dan istiḥāḍah pada akseptor keluarga berencana Wahyu Setiawan; Azmi Siradjuddin; Liberty Liberty
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 19, No 1 (2019)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v19i1.103-124

Abstract

Penetapan hukum darah pervaginam dalam Islam secara umum menggunakan paradigma yang dapat disebut haid-cum-istiḥāḍah. Paradigma ini bertitik tolak pada identifkasi darah haid terlebih dahulu dengan melihat batas minimal, batas maksimal, atau berdasarkan karakter darah. Apabila tidak memenuhi syarat yang telah ditetapkan madhhab fiqh, maka darah disebut sebagai istiḥāḍah. Paradigma ini menjadi rancu ketika dihadapkan dengan ketidakteraturan menstruasi yang dialami akseptor KB hormonal. Darah pervaginam yang terjadi tidak dapat disebut sebagai haid baik menurut medis maupun literatur fiqh. Artikel ini menawarkan paradigma alternatif yang disebut istiḥāḍah-cum-haid. Sebuah paradigma yang merupakan hasil integrasi tiga kutub: interpretasi turāth, keilmuan medis, dan pengalaman empiris akseptor KB hormonal. Dialog ketiga kutub tersebut dibingkai dengan kerangka berpikir Loay Safi yang disebut Unified Approach to Textual and Contextual Analysis. Data penelitian ini dikumpulkan melalui kajian kitab-kitab fiqh perbandingan dan wawancara dengan 70 akseptor, 1 dokter spesialis kandungan, 5 bidan, dan 4 praktisi akademik kesehatan. Paradigma alternatif sebagai hasil penelitian ini menyatakan bahwa darah pervaginam pada akseptor langsung ditetapkan sebagai istiḥāḍah. Tahap berikutnya berupa penetapan hari-hari haid bagi akseptor KB berdasar fiqh madhhab terkait ketentuan hukum mustaḥāḍah. The legal inference of vaginal blood in Islam generally adopts the paradigm called haid-cum-istiḥāḍah. The paradigm starts with the identification of menstrual blood by looking at minimum limit, maximum limit, or by blood characters. When the blood fails the requirements established by madhhab fiqh, it turns to the so-termed istiḥāḍah. The paradigm tends to be confusing when confronted with menstrual irregularities that happened on hormonal acceptors. The vaginal blood could not be categorized as menstrual by medical or fiqh literatures. This article offers an alternative paradigm called istiḥāḍah-cum-haid wich is built upon three building blocks namely: turāth interpretation, medical considerations, and empirical experiences of hormonal acceptors. These three building blocks were underpinned by Loay Safi’s thought called Unified Approach to Textual and Contextual Analysis. The data of this research were collected through studies on comparative fiqh literatures and interviews with 70 acceptors, 1 obstetrician-gynecologist, 5 midwifes, and 4 academicians in the field of medication. This alternative paradigm urges that vaginal blood acceptors treated as istiḥāḍah. Next to istiḥāḍah identification, is the establishment of menstruation days for acceptors based on fiqh madhhab related to mustaḥāḍah rules. 
Dinamika fatwa produk keuangan syariah Jaih Mubarok
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 13, No 1 (2013)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v13i1.1-14

Abstract

Fatwa (opinion of jurist/mufti) is developed by mufti/ulama as an instrument of Islamic law as well as guidance for ummah. Fatwa is considered as an actual instrument of Islamic jurisprudence because of certain reasons: a) qaul ulama (jurist’s opinion) as another source of Islamic law beside Quran and hadits; b) there is one single authority of fatwa institution in Indonesia; and c) it is a Mufti’s response towards real social problems in the society. In fact, some fatwas of National Sharia Board are in harmonize with National Acts (i.e. Act of Central Bank).
Dinamika pengelolaan wakaf uang: studi sosio-legal perilaku pengelolaan wakaf uang pasca pemberlakuan UU No. 41 tahun 2004 tentang wakaf Hasbulah Hilmi
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 12, No 2 (2012)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v12i2.123-143

Abstract

The reality of the implementation of cash waqf after regulation Act No. 41 in 2004 on Waqf studied to address the problem: how cash waqf be understood accepted and implemented by the cash waqf institutions; and how cash waqf be managed by cash waqf institutions in Indonesia? The study is a socio-legal study with phenomenological qualitative research methods. This study focus on understanding the cash waqf regulation as “law in the book” and how the implementation and acceptance of cash waqf as a “law in the society”. Social and law change, and behavior and effectiveness of law theories are used as a research perspective The findings of this study are as follows. Firtsly, It is founded that understanding and acceptance levels of cash waqf regulations is various. The various is acceptance and using all of cash waqf regulation, using a part and totally avoidance and ignorant the regulation. Secondly, Cash waqf regulation delegitimize the cash waqf process has been developed by the community. It is impact to avoid or ignore the regulation by most of waqf board and foundations. Some foundations avoid the regulation and switch to the model of other charitable. The others ignore the regulation and keep up with the concept of cash waqf has been understood. The avoidance and ignorant foundations earn the trust (even likely to increase) of the people. The other side the development of cash waqf management as the regulation is less encouraging. It is show that waqf act especially on cash waqf regulation is less effective.

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