Articles
234 Documents
<![CDATA[Breach of contract: an Indonesian experience in akad credit of sharia banking ]]>
<![CDATA[Ayup Suran Ningsih]]>;
<![CDATA[Hari Sutra Disemadi]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 19, No 1 (2019) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v19i1.89-102
<![CDATA[This research aims to determine and analyze the implementation of the concept of profit-sharing in Islamic banking credit agreements based on regulations in force in Indonesia and also to find out and analyze defaults undertaken by customers in Islamic banking credit agreements. The method used in this research is normative juridical, which is a method that puts forward secondary data in the form of primary, secondary and tertiary legal materials. The secondary data in question such as Law Number 21 of 2008 concerning Sharia Banking, related books, and legal research journals. This research is based on the high community needs for capital to achieve the objectives of a business into a separate phenomenon. The concept of muamalah on the teachings of Islam that Muslims want to adhere to is one of the reasons for the birth of the concept of Islamic banking in Indonesia. The concept of profit sharing is one of the concepts known in Islamic banking. The risk of breach of contract by the customer is a necessity.]]>
<![CDATA[Gerakan damai ala kelompok-kelompok islamis di dunia Islam ]]>
<![CDATA[Adang Kuswaya]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 13, No 2 (2013) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v13i2.291-302
<![CDATA[Judul buku yang diberikan penerbit Umat Bergerak Mobilisasi Damai Kaum Islamis di Indonesia, Malaysia, dan Turki. Sedangkan judul buku yang diberikan penulis Peaceful Islamist Mobilization in The Muslim World. Sepintas penulis berfikir bahwa judul penulisapenerjemahan ke dalam bahasa Indonesia tersebut dilakukan supaya lebih memikat perhatiadari pembaca. Untuk itu, penulis memilih judul review untuk buku ini dengan Gerakan damai ala kelompok-kelompok islamis di dunia Islam.]]>
<![CDATA[Peluang baru keberterimaan Barat atas syariah Islam ]]>
<![CDATA[Abdul Aziz Nugraha Pratama]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 14, No 1 (2014) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v14i1.139-148
<![CDATA[Judul :Membumikan Syariah, Pergulatan Mengaktualkan Islam Pengarang:Mohammad Hashim Kamali Penerbit :Noura Books (PT Mizan Publika) Tahun terbit:2013 Tebal :viii + 442]]>
<![CDATA[Legislasi hukum positif (fikih) Aceh: tinjauan pergumulan Qanun Hukum Jinayah ]]>
<![CDATA[Nasrullah Yahya]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 14, No 2 (2014) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v14i2.149-166
<![CDATA[This article aims to describe the background of the struggle that occurs in the design draft of Qanun Law Jinâyat between the camps of scholars and civilian camps. This occurs because the heated debate in the Qanun contains stoning an adulteress muhsan in one of the article contents, so the legislation Qanun Law Jinayat as positive law (fiqh) Aceh impact stagnation after it was enacted. Then discussed and passed back after repeated revisions by the abolition of stoning law provisions. The method used is qualitative-phenomenological research with the historical approach. The results showed that includes stoning an adulteress muhsan Qanun Law Jinayah not contradict the hadith texts, and this has been agreed upon by the scholars. Terms of stoning also does not violate human rights, but including the goal of Personality ‘(maqasid al-Shari’ah) in the determination of the law, which is for the benefit of humans, in order to protect offspring (hifz al-nasl) as fulfillment daruriyyah (primary) of mafsadat. Artikel ini bertujuan untuk mendeskripsikan latar belakang lahirnya pergumulan yang terjadi pada draft rancangan Qanun Hukum Jinayah, yaitu antara kubu ulama dan kubu sipil. Perdebatan hangat ini terjadi karena dalam Qanun ini memuat hukum rajam bagi pezina muhsan dalam salah satu isi pasalnya, sehingga legislasi Qanun Hukum Jinayah sebagai hukum positif (fikih) Aceh berdampak kemandegan setelah disahkan. Kemudian dibahas dan disahkan kembali setelah dilakukan revisi ulang dengan dihapuskannya ketentuan hukum rajam. Metode yang digunakan adalah penelitian kualitatif- fenomenologis, dengan pendekatan sejarah (historical approach). Hasil kajian menunjukkan bahwa memuat hukum rajam bagi pezina muhsan dalam Qanun Hukum Jinayah tidaklah bertentangan dengan nas hadis, dan ini telah disepakati oleh para ulama. Ketentuan hukum rajam juga tidak melanggar Hak Asasi Manusia, melainkan termasuk tujuan syara’ (maqasid al-shari’ah) dalam penetapan hukum, yaitu demi kemaslahatan manusia, dalam rangka melindungi keturunan (hifz al-nasl) sebagai pemenuhan kebutuhan daruriyyah (primer) dari mafsadat.]]>
<![CDATA[Studi tentang implementasi komunikasi politik hukum Partai Keadilan Sejahtera (PKS) kabupaten Gowa ]]>
<![CDATA[Muliaty Amin]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 15, No 1 (2015) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v15i1.21-38
<![CDATA[The main point of this research is that why the implementation of political communication of PartaiKeadilan Sejahtera (PKS) is so important in Gowa regency. The goals of this research are to know PKS’sexistence in extending political communication particularly for people in Gowa regency. The field researchis the method used in this research which is specifically qualitative-naturalistic-inquiry. The approachmethod used is sociology-historic-politic. The source of this research is all managers and membersof Judgement Council Region of PKS in Gowa regency. The method for collecting data is observation,interview, dan documentation. The data validity in this research are done by credibility data checkupwith persistent observation, triangulation, member check, and referential adequacy check. Theoutcome of this research points out that PKS’s existence is displayed by its Perspectives, Missions, andobjectives of PKS establishment. There are three factors influenced to vote or not to vote in NationalElection. At first is a party identity. Secondly is the capability of party in marketing campaign issue. Thelast is a candidate’s performance. The communication ethic that is built by PKS in Gowa regency is thatthe communication ethic together with the internal elite party which is based on basic consideration andstatute of PKS. Meanwhile, PKS’s relation with people and components are established by eithereconomic development or religion experience through Tarbiyah.]]>
<![CDATA[Penyelesaian sengketa letter of credit ekspor-impor syariah pascaputusan Mahkamah Konstitusi Nomor 93/PUU-X/2012 ]]>
<![CDATA[Titik Triwulan Tutik]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 16, No 1 (2016) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v16i1.43-66
<![CDATA[This research is aimed to examine on the dispute settlement Letter of Credit (L/C) Import-Export in sharia banking. This dogmatic study was supported by the statute and conceptual approach. The steps of research were conducted by collecting the primary and secondary data. All of the data were noted using card system based on the subjects of the research problem and writing system. The results of the research show that: First, the position of the Letter of Credit as cross-border transactions in the Sharia banking, not only just set in national contract law, but also stipulated in the International treaty provisions do not contrast with the principles of Sharia. Secondly, in the event of dispute resolution issues of Islamic banks, according to Constitutional Court Decision No. 93/PUU-X/2012 can use two (2) that litigation and non-litigation. A litigation path into the absolute authority of religious courts, while the path of non-litigation the parties can make a choice no explanation as specified in Article 55 paragraph (2) of Law Number 21 Year 2008 concerning Sharia Banking but can also take other alternatives in accordance with a contract that banks have agreed.]]>
<![CDATA[In search of Islamic view of justice on women testimony ]]>
<![CDATA[Husni Mubarrak]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 16, No 2 (2016) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v16i2.281-296
<![CDATA[The most current challenges faced by Moslem in terms of Islamic religious discourse are religiousinterpretation on gender equality on position men and women. Among long crucial debate related tothe issue is position of men and women in testimony, when the place of two women witnesses whichare conceived equal to one man. It seems an ambivalent takes place regarding Islamic religious interpretationwhen many verses mentioned in the Quran and some hadiths have declared explicitly the sameshared opportunity and capacity as well as mutual relation between men and women as vicegerents(khalifah) of God on the earth, meanwhile in the practice which inherited over centuries demonstratedinequality of men and women. This contrast, however, ultimately indicates a tension between Islamthat ethically egalitarian and historically determined. This article tries to seek an Islamic view of justice onwomen testimony by arguing the importance of contextualizing interpretation by revitalizing appropriatemaxim of Quran exegetes and up grading maqasid studies in order to find a more equal and justreligious interpretation on women in Islam.]]>
<![CDATA[Hukum Islam sebagai rekayasa sosial dan implikasinya dalam undang-undang perkawinan di Indonesia ]]>
<![CDATA[Danu Aris Setiyanto]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 17, No 2 (2017) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v17i2.175-189
<![CDATA[This study focuses on the role of Islamic law as social engineering and its implications in marriage law in Indonesia. Islamic law has always been a concern among legal experts and studies. One interesting thing is the effort to achieve justice through the application of Islamic law which functioned as social engineering. Though the nature of Islamic law is the dimension of social justice but at the same dimensions of the Godhead. In the Indonesian context, it is understood that the marriage law in Indonesia is the implication. As this study included the study of literature and research data analyzed by the theory of law as a social engineering with the sociological approach. The results of this study concluded Law Islamic law can function and formulated as social engineering in the form of state regulation and in fact it is contained in the articles of the Marriage Law in Indonesia.]]>
<![CDATA[Demokrasi dalam pluralitas: refleksi hegemoni barat-Islam ]]>
<![CDATA[Muh. Zuhri]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 10, No 2 (2010) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v10i2.175-193
<![CDATA[In pluralistic society, democracy has become the best solution for respecting human rights dan giving thefreedom of expression. Normatively, democracy could solve any social-political issues through majorityvoices. Even though, Islam has not mention the term of democracy, its basic tenets teaches thathumankind is equal before God; and it teaches that the nobility of humankind depends on theirproximity and nearness to God. Islam explicitly forbids the believe in that one nation to claim theirsuperiority than the others. In Islam, syura has the significant role of solving any kinds of problem inliving together. Thus, democracy in principle did not transgress the Islamic teaching on humanism. Onthe contrary, sectarianism has created negative sentiment and conflict between East and West whichapparently represented by United States and Middle East. Through their sophisticated camouflage theUnited States has accused almost Islamic countries as the hotspot of terrorism, even thought theirindictment has been factually wrong and misguided.]]>
<![CDATA[Membongkar praktik kawin friend para wanita Sosialita di Surabaya ]]>
<![CDATA[Nasiri Nasiri]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 18, No 2 (2018) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v18i2.193-210
<![CDATA[This research departed from three questions. The first, how does the practice of marriage friend for careers women in Surabaya? The second, why the practice of marriage friend for careers women in Surabaya? The third, how about Islamic law seen marriage friend practices for careers women in Surabaya? In order to answer the questions above, researcher conducted a qualitativer research using cass aproach. The necessary data of this study was collected by interview, observation, and revier of documentation. In order to articulate construction of careers women in Surabaya, whhich has collected data were analyzed using an inductive method. The results of this study indicate that there are two models of friend marriage in Surabaya. First, they practice friend marriage by looking for potential husbands through friends or the mass media and looking for religious leaders who can marry them. In this marriage the woman frees her husband from all obligations. Second, they chose the practice of marrying friends by finding their own husband and after finding them married at a distant or foreign place and usually this marriage ended after having a child. There are two reasons that Surabaya socialite women choose the practice of marrying a friend. First, the reason for the manivest is where they conduct this friend's marriage to free husbands from all obligations. Second, the latent reason, where they do this friend's marriage solely to seek biological satisfaction. Jurisprudence scholars disagree in addressing the practice of friendship in Surabaya. Some allow it because they see the terms of the marriage pillar have been fulfilled. There are those who forbid this friend's marriage model, this is because of the motivation caused by this friend's practice. According to them, this friend's marriage model is no different from gigolo rental practices.]]>
