YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam
Artikel yang diterima dan diterbitkan dalam Jurnal YUDISIA harus masuk dalam lingkup keilmuan bidang hukum dan hukum Islam. Bidang hukum mencakup (tapi tidak terbatas pada bidang) : hukum materiil dan formil, tinjauan hukum dari aspek politik, sosial, ekonomi, antropologi, psikologi. Bidang hukum Islam mencakup (tapi tidak terbatas pada bidang) : fiqh, ushul fiqh, masail fiqhiyyah serta masalah fiqh kontemporer.
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183 Documents
<![CDATA[Kewajiban Penggunaan Vaksin: Antara Legalitas dan Formalitas dalam Pandangan Maqashid Al-Syariah ]]>
<![CDATA[Anwar Hafidzi]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 11, No 2 (2020): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v11i2.4076
<![CDATA[This study shows that Indonesian Umrah or Hajj pilgrims have used the Meningitis Vaccine with the Maqashid al-Sharia approach. This study differs from other studies in the methodology used as a justification for the desire to use vaccinations as a pre-condition for carrying out worship in Mecca. Although this vaccine is permitted, researchers see that there are other loopholes that could expose the use of the vaccine for the purposes of sharia. This study is focused on normative analysis and the MUI Fatwa No: 06 of 2010 regarding the Use of Hajj and Umrah Pilgrim Meningitis Vaccines. This study demonstrates that meningitis vaccinations with different amounts and substances are conditionally approved. This condition is specified in the Saudi Arabia government's implementation and does not interfere with the Sharia aims that can endanger one another. Vaccines are not only a formality, they are often intended to protect and avoid infectious diseases and are compulsory before they are used for Hajj and Umrah in Saudi Arabia.Abstrak Penelitian ini akan mengungkap pengunaan vaksin meningitis yang selama ini sudah digunakan oleh jamaah umrah atau haji Indonesia dengan pendekatan Maqashid al-Syariah. Penelitian ini berbeda dengan peneliti lainnya pada pendekatan yang digunakan sebagai alasan kebolehan menggunakan vaksin sebagai pra-syarat melaksanakan ibadah ke Mekkah. Meskipun vaksin ini diperbolehkan, tapi peneliti melihat bahwa ada celah lain yang dapat mengungkap penggunaan vaksin dari tujuan syariah. Metode yang digunakan dalam penelitian ini adalah kajian normatif dan Fatwa MUI Nomor: 06 Tahun 2010 tentang Penggunaan Vaksin Meningitis bagi Jamaah Haji dan Umrah. Penelitian ini membuktikan bahwa kebolehan vaksin meningitis dengan berbagai kadar dan kandungan zatnya dianggap dibolehkan dengan syarat. Persyaratan ini dinyatakan dalam implementasi pemerintah Saudi Arabia dan tidak bertentangan dengan tujuan-tujuan syariah yang bisa membahayakan diri sendiri dan orang lain.]]>
<![CDATA[PERANAN MANTHUQ DAN MAFHUM DALAM MENETAPKAN HUKUM DARI AL- QUR’AN DAN SUNNAH ]]>
<![CDATA[Ahmad Atabik]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 6, No 1 (2015): YUDISIA ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v6i1.1478
<![CDATA[The article discusses mantuq and mafhum in drawing the laws from Qur’an and Sunnah. The author begins with the understanding of manthuq and mafhum. According to Al-Qatthan (2002: 358) manthuq is a meaning that is indicated by lafadh according to its words, the meaning is based on the spoken letters. On the other hand, mafhum is meaning indicated by lafadh based on other than its sound. The ushuliyyin differentiates mafhum into two kinds, namely: a) mafhum muwafaqah or dilalah nash, meaning the law in accordance with manthuq, and b) mafhum mukhalafah means unspoken meaning which is drawn from manthuq but the opposite. There are dispute among scholars over manthuq and mafhum. Scholars agree on using manthuq as hujjah (proof), but most of them have different opinions about using mafhum as hujjah. They agree on the validity of mafhum muwafaqah as proof (hujjah) except Zahiri schools. However, mafhum mukhalafah is allowed and recognized only by Maliki, Shafi’i and Hanbali. While the Hanafi and his companions refused it]]>
<![CDATA[IMPLIKASI FIQH SOSIAL KYAI SAHAL MAHFUDH TERHADAP PEMBAHARUAN FIQH PESANTREN DI KAJEN PATI ]]>
<![CDATA[Jamal Ma'mur]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 5, No 1 (2014): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v5i1.694
<![CDATA[H. MA. Sahal Mahfudh is social fiqh figure born and grown in pesantren. Social fiqh is the manifestation of his anxiety viewing stagnancy of fiqh pesantren discourse. Therefore, Kyai Sahal tries to stimulate pesantren’s fiqh discourse to be able to respond to the actual problems that occurred in the society. Kajen is pesantren’s village inhabited by many pesantrens. Kyai Sahal started social fiqh discourse in Kajen boldly despites the risks. In this village, ulama’s point of view is usually textual, absolute, and final in understanding texts in “kitab kuning”. Kyai Sahal tries to reform discourse of fiqh gradually. He develops fiqh discourse by proposing an effective solution of the problems of poverty and underdevelopment around Kajen. Kyai Sahal introduces social fiqh discourse in Kajen after proven its effectiveness in economic empowerment of pesantren. The younger ulama are the proponents of the development of fiqh discourse by Kyai Sahal. Kyai Sahal’s strategy has inspired society of Kajen to develop for the sake of development. Young cadres again become the main followers of Kyai Sahal’s brilliant idea. They study social fiqh of Kyai Sahal and establish research institutions to intensify this discourse. There are FK2P (Peantren’s Book Review Forum), ISFI (Progressive Fiqh Studies Institute), bulletin Reesala, and Social Fiqh Institute of STAI Mathali’ul Falah Kajen. These institutions examine seriously the development of fiqh discourse introduced by Kyai Sahal. This young generations are active to develop the idea if social Fiqh. Hopefully fiqh of pesantren is not obsolete and able to answer the challenges of the future. Kyai Sahal is perceived not only as an expert of ‘kitab kuning’, but also an expert of social modernity. He eventually becomes the idol of young generations as a locomotive of progressive changes in Kajen.Keywords: Kyai Sahal, Kajen, social fiqh]]>
<![CDATA[HAKEKAT PERKAWINAN MENURUT UNDANG-UNDANG PERKAWINAN, HUKUM ISLAM DAN HUKUM ADAT ]]>
<![CDATA[Santoso Santoso]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 7, No 2 (2016): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v7i2.2162
<![CDATA[Indonesia has constructed marriage law based on Pancasila despite the variety of marriage practice in the society. The Law No 7 of 1974 on Marriage does not regulate the practice of marriage based on local culture.According to the Law, a marriage is valid as long as conducted in accordance with one‟s religion or belief system. Furthermore to be accepted as legal, a marriage should be registered in the Office of Civil Registration or Office of Religious Affairs. ]]>
<![CDATA[Konsep Wasiat Wajibah dalam Tafsir Surat Al-Baqarah Ayat 180 ]]>
<![CDATA[Muhammad Muhajir]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 12, No 1 (2021): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v12i1.9043
<![CDATA[This article aims to explain the basic concept of obligatory based on the letter al-Baqarah verse 180. This study uses a statutory approach, a comparative law approach and a conceptual approach. The results of this study indicate that the basic concept of determining the mandatory will is actually of benefit or goodness with istiḥsān rules that allow the transfer of the law of kulli (general) to juz'i (particular). The assumption of good (istiḥsān) is essentially goodness which is supported by the textual norms of the verses of the Qur'an. Thus, giving a mandatory will to the granddaughters as happened in the Middle East is very maslaḥat (good), because they do not get an inheritance share. Likewise, giving mandatory wills to adopted children and non-Muslim heirs is considered good and the fulfillment of a sense of justice in their lives. This provision becomes a lex specialist to make a will during his life with a certain level.Tulisan artikel ini bertujuan untuk menjelaskan mengenai konsep dasar wajibah berdasarkan surat al-Baqarah ayat 180. Penelitian ini menggunakan pendekatan perundang-undangan, pendekatan perbandingan hukum dan pendekatan konseptual. Hasil penelitian ini menunjukkan bahwa konsep dasar penentuan wasiat wajibah sesungguhnya bernilai kemaslahatan atau kebaikan dengan kaidah istiḥsān yang memungkinkan pemindahan hukum kulli (umum) kepada juz’i (partikular). Anggapan baik (istiḥsān) hakikatnya ialah kebaikan yang ditunjang oleh norma-norma tekstual ayat al-Qur’an. Dengan demikian memberikan wasiat wajibah kepada para cucu pancar perempuan seperti yang terjadi di Timur Tengah sangatlah maslaḥat (baik), sebab mereka tidak memperoleh bagian waris. Demikian pula memberikan wasiat wajibah terhadap anak angkat dan ahli waris non muslim dipandang baik dan terpenuhinya rasa keadilan terhadap kehidupan mereka. Ketentuan tersebut menjadi lex spesialis untuk berwasiat semasa hidupnya dengan kadar tertentu.]]>
<![CDATA[KONTRADIKSI ANTAR DALIL DAN CARA PENYELESAIANNYA PRESPEKTIF USHULIYYIN ]]>
<![CDATA[Ahmad Atabik]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 6, No 2 (2015): YUDISIA ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v6i2.1363
<![CDATA[ABSTRAKThis article describes method in the study of ushul fiqh on contradictory dalil and the ways ushuliyyin solved this problem. In fact, there is no contradiction in the law, rather, sometimes mujtahid disputed over two arguments. Mujtahid of the classic era has been working in many ways to find solution of the problems. They are jam’u wa at-taufiq (comprise and compromise), tarjih (favor) and nasakh (abrogating). If al-jam’u is not possible to compromise among dalil, then mujtahid used tarjih (favoring one of them). However, should tarjih is impossible, then the last method is naskh, ie the first coming text is cancelled by the later one in chronological order. If they did not know which text came first, then tawaqquf was applied. ]]>
<![CDATA[Peran Lembaga Penjamin Simpanan (LPS) Pada Bank Gagal Sebagai Upaya Perlindungan Hukum Terhadap Nasabah ]]>
<![CDATA[Nanang Pradana]]>;
<![CDATA[Sri Anggraini Kusuma Dewi]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 10, No 2 (2019): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v10i2.6065
<![CDATA[Pada saat ini perkembangan dunia perbankan memberikan kontribusi yang besar terhadap perekonomian di Indonesia. Pada tahun 1998 ketika krisis moneter melanda Indonesia, dunia perbankan seakan guncang karena 16 bank dinilai tidak mampu untuk dapat melunasi hutangnya baik jangka panjang maupun jangka pendek yang mengakibatkan menurunnya kepercayaan masyarakat terhadap sistem perbankan, untuk mengatasi krisis yang terjadi. Pemerintah mengeluarkan beberapa kebijakan diantaranya memberikan jaminan atas seluruh kewajiban pembayaran bank, termasuk simpanan masyarakat (blanket guarantee) yang ditetapkan dalam Keputusan Presiden Nomor 26 Tahun 1998 tentang Jaminan Terhadap Kewajiban Pembayaran Bank Umum dan Keputusan Presiden Nomor 193 Tahun 1998 tentang Jaminan terhadap Kewajiban Pembayaran Bank Perkreditan Rakyat. Lahirnya Undang-Undang Nomor 7 Tahun 2009 pembaharuan dari Undang-Undang Nomor 24 beserta Perpu Nomor 3 Tahun 2008 dan PP Nomor 66 Tahun 2008 diharapkan dapat memberikan kepastian hukum dan rasa keadilan kepada setiap nasabah yang akan menyimpan uangnya di bank. Apabila terjadi kemungkinan-kemungkinan yang tidak diharapkan di dalam dunia perbankan, maka dana nasabah yang terdapat di dalam bank akan tetap aman dan dapat di ambil kembali melalui LPS. Dari uraian di atas, maka permasalahan yang akan dikaji dalam penelitian ini adalah Peran Lembaga Penjamin Simpanan (LPS) pada Bank Gagal sebagai Perlindungan Hukum Terhadap Nasabah.]]>
<![CDATA[Imbas Konsistensi Hukuman Mati pada Hubungan Bilateral dalam Kasus Narkoba ]]>
<![CDATA[Moh Rosyid]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 8, No 2 (2017): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v8i2.3239
<![CDATA[This article discusses about the debate over death penalty in the drug abuse cases. The Constitutional Court on October 30th, 2007 on the judicial review of Article 80 of the Law No 22/1997 on Drug declared that death penalty is not violating the Constitution which guarantees the right to life. Furthermore, Indonesia has ratified the International convention on narcotics and psychotropic. On the other hand, the opponent of death penalty argues that death penalty violates Article 28A of the Amendment of the Constitution that all people have the right to life. Secondly, death penalty is cruel and inhumane. Thirdly, there is possibility for false trial, and fourth, death penalty is not in-line with the reformation of penal law which imposes on restorative justice instead of retributive. Fifth, the effect is just a myth and sixth, the family becomes co-victim. Seventh, death penalty also threatened Indonesian living abroad and the last, death penalty cause the loss of Indonesia in International relations.]]>
<![CDATA[Hukum Qishash Diyat: Sebuah Alternatif Hukuman Bagi Pelaku Kejahatan Pembunuhan Berencana di Indonesia ]]>
<![CDATA[Sudarti Sudarti]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 12, No 1 (2021): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v12i1.8991
<![CDATA[The research is purpose to know a provision of punishment qishash diyat which is in islamic law and to see what punishment of qishash diyat can be applyed as alternative for sanction of criminal act murder planned (deliberate) in Indonesia. In this case, it is consequence from deliberate murder plus persecution, theft, plunder and mutilation limbs of the victim. The research methodology that have been used is kualitative methodology. The result of research show that punishment of qishash on islamic law as alternative of sanction by them. Because of punishment it is be value more ensuring to justice, not only doer but also victim. Punishment of qishash diyat can make person where he will not do criminal acting. So, it used as instrument general prevention and special prevention also as learning to see that be importance to keep rights every human being and not violating.Penelitian ini bertujuan untuk mengetahui ketentuan hukuman qishash diyat yang ada dalam hukum Islam dan untuk melihat hukuman qishash diyat apa yang dapat diterapkan sebagai alternatif sanksi pidana pembunuhan berencana (sengaja) di Indonesia. Dalam hal ini merupakan akibat dari pembunuhan yang disengaja ditambah penganiayaan, pencurian, perampasan dan pemotongan anggota tubuh korban. Metodologi penelitian yang digunakan adalah metodologi kualitatif. Hasil penelitian menunjukkan bahwa hukuman qishash dalam hukum Islam sebagai alternatif sanksi oleh mereka. Karena hukuman itu menjadi nilai lebih menjamin keadilan, tidak hanya pelaku tetapi juga korban. Hukuman qishash diyat dapat membuat seseorang tidak melakukan tindak pidana. Jadi, digunakan sebagai instrumen pencegahan umum dan pencegahan khusus juga sebagai pembelajaran untuk melihat pentingnya menjaga hak setiap manusia dan tidak melanggar.]]>
<![CDATA[Problematika Kontrak Karya Dalam Hukum Perjanjian Indonesia ]]>
<![CDATA[Lukman Santoso]]>;
<![CDATA[Muh Fauzi Arifin]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 10, No 1 (2019): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v10i1.2085
<![CDATA[This article aims to describe the position of contract work in the legal agreements relating to mining activities in Indonesia. Based on the study of this article, formulated conclusion a few things, first, Indonesia is a country that has abundant natural resources, one of which in mining. In terms of exploration and exploitation of mining, Indonesia still apply cooperation with foreign parties. This provision is stipulated in the law of investment. This cooperation came to be known by the work contract. Second, the work contract is born started when the Indonesian government in April 1967 signed the first contract with Freeport McMoRan mining of the United States. The contract, known as first-generation contract of work. In the contract in principle the right of state control provides the authority to organize, manage and supervise the management or operation of the mine. However, it turns out in praktinya, the management of foreign and precisely controlled by the central government as powerless and not exercise its authority to the fullest.]]>
