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Articles 94 Documents
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USHUL FIQIH DAN TIPOLOGI PENELITIAN HUKUM ISLAM
ISTINBATH JURNAL HUKUM Vol 10, No 2 (2013): Edisi September 2013
Publisher : STAIN Jurai Siwo Metro

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AbstrakUshul fiqh sebagai sebuah metode ijtihad, mempunyai peran yang sangat signifikan dalam penemuan dan pengembangan hukum Islam. Sebagai sebuah bidang ilmu metodologi, ushul fiqh mengalami perkembangan seiring dengan perkembangan zaman. Bahkan, ia mempunyai karakteristik yang berbeda antara satu ulama dengan ulama lainnya. Tulisan ini memaparkan peran ushul fiqh dalam penemuan dan pembentukan hukum Islam. Di sini dipaparkan mulai dari definisi, sejarah perkembangan, obyek kajian dan sekilas tentang aliran ushul fiqh. Selain itu, tulisan ini juga memaparkan tentang tipe-tipe penelitian hukum Islam. Pendekatan yang digunakan dalam pembahasan tulisan ini adalah pendekatan historis, dengan memaparkan perkembangan ushul fiqh berdasarkan perjalanan masa. Dari hasil pembahasan dapat diketahui bahwa sebagai metode penemuan hukum, usul fiqh merupakan bagian dari metode penelitian hukum Islam secara umum. Penelitian hukum Islam secara keseluruhan dibedakan ke dalam dua bidang besar, yaitu penelitian hukum Islam deskriptif dan penelitian hukum Islam preskriptif. Penelitian hukum Islam deskriptif meneropong hukum Islam sebagai suatu fenomena sosial yang berinteraksi dengan gejala-gejala social lainnya.  Kata kunci : Ushul fiqh, perkembangan, tipologi, penelitian, hukum Islam. AbstractUshul Fiqh as a method of Ijtihad has a very significant role in the discovery and development of islamic law. As one of the methodology, Ushul fiqh has developed along with the development in this era. In fact, it has different characteristics between one Islamic scholar and others. This paper presents the role of Ushul fiqh in the discovery and establishment of Islamic laws. It discusses the definition, the history of development, the object of the study and an overview of ushul fiqh ideology. In addition, this paper also presents the types of research related to Islamic legal studies. The approach used in this paper is a discussion of the historical approach, by exposing the development of Ushul fiqh based on travel time. From the result of the discussion, it can be known that as a method of discovery law, Ushul fiqh is part of the research methods of Islamic law in general. Studies of Islamic law as a whole is distinguished into two major areas, namely descriptive resarch of Islamic law and perspective research of Islamic law. Descriptive resarch islamic law observe islamic law as a social phenomenon that interact with other social signs.  Keywords : Ushul fiqh, developments, typology, studies, Islamic law.
PEMIMPIN DALAM PERSPEKTIF ISLAM Enizar, Enizar
ISTINBATH JURNAL HUKUM Vol 1, No 2 (2004): ISTINBATH Jurnal Hukum
Publisher : STAIN Jurai Siwo Metro

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A Leader is very urgent in a community, from the smallest, more than two people to a big scale in a country. In Islam, especially from al-Hadits (tradition of Prophet Muhammad peace upon him) it indicates so urgent toward the problem of leader and leadership. The Prophet Muhammad gives direction and role started from criteria of a leader, essential of a leader to leader’s obligation which is right of subordinates. All those roles indicate balance between demands toward every one that aims to operate a duty with each position in that community.Keyword : a leader, Islam
ANALISIS YURIDIS SOSIOLOGIS TERHADAP PERUBAHAN UNDANG-UNDANG KOPERASI Murdiana, Elfa
ISTINBATH JURNAL HUKUM Vol 12, No 1 (2015): Edisi Mei 2015
Publisher : STAIN Jurai Siwo Metro

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AbstrakPerubahan dalam Undang-Undang Koperasi No. 17 Tahun 2012 berdampak pada kelembagaan dan sistem permodalan koperasi Indonesia termasuk Baitul Maal Wat Tanwil (BMT) yang merupakan lembaga keuangan syari’ah mikro yang berada dalam naungan Dinas Koperasi. Melalui pendekatan Yuridis Sosiologis kajian ini menekankan pada aspek analisis tentang Respon Baitul Maal Wat Tanwil (BMT) Kota Metro terhadap Perubahan Undang-Undang Koperasi No. 17 Tahun 2012. Dengan tekhnik wawancara peneliti berhasil mengumpulkan data yang kemudian dianalisa dengan menggunakan alur berfikir deduktif sehingga tergambar bahwa sejak di berlakukannya Undang-Undang Koperasi No. 17 Tahun 2012 seluruh BMT di Kota Metro telah menerbitkan SMK (Sertifikat Modal Koperasi) sebagai bentuk modal yang diperoleh dari para anggota, terkait perubahan kelembagaan jenis koperasi BMT yang memiliki unit usaha telah melakukan pemisahan usaha seperti yang dilakukan oleh BMT atta’awun dengan Koperasi Jusimart Metro. Namun Secara Substansi keberadaan Undang-Undang Koperasi No. 17 Tahun 2012 sebenarnya dirasakan tidak sejalan dengan visi misi BMT karna secara tidak langsung telah mereduksi semangat syari’ah dalam BMT. Demikian yang disampaikan oleh beberapa pimpinan BMT oleh karenanya besar harapan mereka agar BMT memiliki kebijakan yang berdiri sendiri seperti perbankan syari’ah. Kata Kunci: Koperasi, Respon, Baitul Maal Wat Tanwil, Sertifikat Modal Koperasi AbstractThe change in the Law of Cooperation No. 17 year 2012 gives an impact on the institutional and cooperative Indonesian capital system including Baitul Maal Wat Tanwil (BMT) which is belong to Shariah micro-finance institutions under the shelter of the Department of Cooperation. By means of sociological juridical approach, it emphasizes the analysis aspects about the response of Baitul Maal Wat Tanwil (BMT) Metro City toward Cooperative Law alteration No. 17 Year 2012. By applying the technique of interview, the researcher was succesfully collected the data then analyzed them by using deductive thinking groove, thus, it was described that since  it was prevailed in Cooperative Law No. 17 year 2012 the entire of BMT in Metro has issued an SMK (Cooperative Capital Certificate) as a form of capital gained from members, related to the institutional alteration of BMT cooperation that have been doing the separation of business units such as a business conducted by attaawun BMT through the cooperation of Jusimart Metro. In substance, however the existence of Law Cooperation No. 17 year 2012 is actually perceived that it is not  in line with the vision and mission of BMT because indirectly, it has reduced the spirit of Shariah in BMT. It was information conveyed by some great leaders of BMT, therefore their great hope that BMT has their own development policy as sharia banking. Keywords: Cooperation, Response, Baitul Maal Wat Tanwil, Certificate of Cooperation Capital
KEDEWASAAN DALAM PERKAWINAN (MENYOAL BATAS USIA MINIMAL DALAM REGULASI PERKAWINAN DI INDONESIA) Wijayati, Mufliha
ISTINBATH JURNAL HUKUM Vol 10, No 2 (2013): Edisi September 2013
Publisher : STAIN Jurai Siwo Metro

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Abstrak Regulasi batas usia minimal perkawinan adalah persoalan ijtihâdiyah yang memberikan ruang gerak untuk menyesuaikan dengan kondisi di mana regulasi itu diterapkan. Di Indonesia, regulasi tersebut belum pernah ditinjau ulang sejak diundangkannya tahun 1974. Maka seiring dengan kebutuhan dan perkembangan zaman, regulasi batas usia minimal perkawinan dengan segala bentuk dispensasinya dalam UU Perkawinan niscaya untuk dikaji ulang. Tulisan ini menyoal kembali batas usia minimal perkawinan dengan melakukan pembacaan terhadap konsepsi fiqih dan membandingkannya dengan UU lain di Indonesia dan juga regulasi di negara-negara Muslim lainnya. Meski Fiqih tidak menyebutnya secara rigid numerik namun pernikahan di bawah umur jelas tidak sejalan dengan prinsip dasar dan tujuan perkawinan untuk membangun keluarga berkualitas sakinah mawaddah wa rahmah. Jikapun dibandingkan dengan regulasi negara-negara Muslim lainnya, posisi Indonesia berada di level tengah (tidak terlalu rendah). Hanya saja, batasan dispensasi usia pernikahan 16 tahun bagi perempuan bertentangan dengan UU Perlindungan Anak. Maka, sebagai langkah harmonisasi antar UU juga pertimbangan kemaslahatan perkawinan, batas usia minimal perkawinan dinaikkan menjadi 18 tahun dan usia idealnya 21 tahun. Kata kunci : Minimum usia perkawinan, Aqil baligh, Mumayyiz, Sakinah mawaddah warahmah Abstract The regulation of the minimum age of marriage is a matter of Ijtihadiyah that give space to suit the conditions in which the regulation was applied. In Indonesia, the regulation has not been revisited since tne enactment in 1974. Related to the need and development of the times, te regulation of minimum age of marriage with all form dispensastion, undoubtedly to be revised. This paper concerns about the regulation of the minimum age of marriage by reading the conception of fiqh and comparing to other laws in Indonesia and the same regulation in other moslem countries. Althouhg fiqh doesn’t mention numerical rigidly, but the marriage below the age clearly is not in line with the principles and purposes of marriage; to build quality family sakinah mawaddah warahmah. Even if compared to regulation from other moslem countries, Indonesia’s position is in the middle level (not too low). But, limiation of marriage age (16 years) for women is contrary to the Child Protection Act. Thus, as a measure of harmonization between laws and also considering the benefit of marriage, minimum age of marriage should be raised up to 18 years, and should ideally 21 years old. Keywords : Minimum age of marriage, Aqil baligh, Mumayyiz, Sakinah mawaddah warahmah
HAK POLITIK PEREMPUAN DALAM PERSPEKTIF ISLAM (Politics Rights of Women in Islamic Perspective) Suhairi, Suhairi
ISTINBATH JURNAL HUKUM Vol 1, No 2 (2004): ISTINBATH Jurnal Hukum
Publisher : STAIN Jurai Siwo Metro

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Islam declarates that male and female are equals. Islam gives to women syari’at rights, humanity rights including politics rights. As a reality, those rights have not comforted fully by females. Part of muslim community including the leaders of Islam have still opinions that females do not have authorities in politics public affairs. That is based on verses which are interpreted as gender pseudo. Politics rights in Islamic perspective are right in suggesting an opinion (voice) in General Election and taking of a vote with all shorts of kinds. Either right of nomination to be a member of delegation institutes or local institutes. Rights of nomination to be a president (head state)Keywords : Politics Rights, Islamic Perspective
PERBUATAN DAN TANGGUNGJAWAB HUKUM DALAM KONSEP USHUL FIQH Ali, Muhammad Nur
ISTINBATH JURNAL HUKUM Vol 12, No 1 (2015): Edisi Mei 2015
Publisher : STAIN Jurai Siwo Metro

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AbstrakEksistensi ushul fiqh selama ini dianut oleh umat Islam tampak terdapat kejumudan dalam memahami dan mengaplikasikannya. Sudah seharusnya ushul fiqh dapat diterapkan agar lebih fleksibel dan konstektual. Dalam perkembangannya, belum ada suatu metodologi (manhaj) yang memahami syariat secara tuntas dan tepat, untuk mengatasi segala permasalahan sosial yang terus berkembang dan berubah. Oleh karena itu, ushul fiqh berupaya merubah paradigma baru, dari tekstual ke kontekstual meskipun memunculkan berbagai diskursus khususnya persoalan epistemologi, metodologi, dan implementasinya di dalam masyarakat. Pencapaian kemaslahatan umum (al-masalhi al-ammah) masyarakat sekitarnyadan berdimensi daruriyyah. Penerapan ushul fiqh dalam realitas masyarakat Indonesia yang plural adalah ijtihad li al-Ijtima’iyyah yaitu proses penggalian hukum-hukum terhadap permasalahan masyarakatkontemporer dengan menggunakan metode dan pemikiran yang merujukpemikiran Muhammad bin Idris asy-Syafi’iatau ulama di lingkungan mazhabSyafi’i dalam skala prioritas, serta fokus pada pencapaian kemaslahatan umum yakni keadilan. Relevansi antara ushul fiqhdengan perbuatan dan tanggungjawab sosial dalam konsep hukum Islam adalah adalah: a) kajian ushul fiqh danrealitas sosial sangat dipengaruhi oleh keinginan masyarakat untuk menerapkanhukum Islam yang kontekstual dan fleksibel dengan keadaan sosio-kulturalnya; b)substansi mengenai kerangka konseptual Tenaga Kerja Wanita (TKW) memerlukanperpaduan antara nilai-nilai Islam dan keadilan yang diwujudkandalam bentuk sikap, perilaku, perkataan, perbuatan, dan pemikiran. Kata kunci : ushul fiqh, mahkûm fîh, Mahkûm ‘alaih, TKW AbstractThe Existence of “ushul fiqh” which has been used by Muslims seem that there is stagnation in understanding and applying it. It is a must that“Usul fiqh” is applied in order it can be more flexible and contextual. In its development, there has been no methodology (manhaj) that can understand the “Shariah” completely and precisely, to overcome all the social problems that continue to evolve and change. Therefore, “ushul fiqh” is in effort to change a new paradigm, from textual to contextual although it raises many issues, especially the discourse of epistemology, methodology, and its implementation in society. An achievement of common good (al-masalhi al-ammah) community and apply  “daruriyyah “dimension. An application of “ushul fiqh” in reality of Indonesian plural society is that “ijtihad li al-ijtimaiyyah” which is known as the process of extracting the laws against the problem of contemporary society  by using a method and thinking of  Muhammad ibn Idris ash-Syafii  or  from other thinking in the environment of “syafi’i madhab” in the priority scale and it is focus on achieving the common good, it is justice. The relevance between “ushul fiqh” action and social responsibility in the concept of Islamic law are: a) the study of “fiqh” and social reality which is strongly influenced by the publics willingness to apply the law of islam which are contextual and flexible with its socio-cultural; b) the substance about the conceptual framework Labor Women (TKW) needs a unification between the values of Islam and justice which is proven in attitudes, behavior, utterance, actions, and thoughts. Keywords: usul fiqh, mahkûm fih, Mahkûm alaih, TKW
STUDI KRITIS TERHADAP KRITIK NALAR ARAB MUHAMMAD ABED AL-JABIRI Mustofa, Imam
ISTINBATH JURNAL HUKUM Vol 7, No 1 (2010): Volume 7 Nomor 1 Mei 2010
Publisher : STAIN Jurai Siwo Metro

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AbstractThis article traits to discuss Mohammad Abed al-Jabiris critical Arab reason project. As result of study, the author found that Al-Jabiri projected his self in the specific ideas project. He tried to build and bring Islam to improvement based on reality. He poured building of epistemology to three concepts "trilogy of concepts"  which spread in his three books. First, Takwīn al- ‘Aql al ‘Arabī (Formation of Arab Reason, 1982), second, Bunyah al-‘Aql al-‘Arabī (Strutructure of Arab Reason, 1986), and third, al ‘Aql as-Siyāsī al-‘Arabī (Political Arab Reason, 1990). Al-Jabiri concerned on themes which often appear in Arabic language environment. Al-Jabiri return Arab reason structure to three compositions; first, Original Arab composition which he called religious rationality or reason of explication which illustrated in the linguistics and religious science. Second, Greece composition or Aristotelian which he called rationality of rational or demonstrative-cosmologic reason which illustrated in the philosophy and its sciences. Third, old composition  he called irationality of rational future reason and it was illustratred  in the gnostic. In the critical arab reason project, Al-Jabiri discussed many things, but he also leaved many things. He alienatedrationality area at dicipline of knowledge which illustrated in the sufism (gnostic) traditions. Keywords: Critique, demonstrative-cosmologic-gnostic.
PEMIMPIN DALAM PERSPEKTIF ISLAM Enizar, Enizar
ISTINBATH JURNAL HUKUM Vol 1, No 1 (2004): ISTINBATH Jurnal Hukum
Publisher : STAIN Jurai Siwo Metro

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A Leader is very urgent in a community, from the smallest, more than two people to a big scale in a country. In Islam, especially from al-Hadits (tradition of Prophet Muhammad peace upon him) it indicates so urgent toward the problem of leader and leadership. The Prophet Muhammad gives direction and role started from criteria of a leader, essential of a leader to leader’s obligation which is right of subordinates. All those roles indicate balance between demand toward every ono that aims to operate a duty with each position in that community.Keywords : a leader, Islam
METODE PENENTUAN ARAH KIBLAT DENGAN POSISI MATAHARI (Rasydhul Qiblah Harian Sebagai Metode Mengukur Arah Kiblat) A Jamil, A Jamil; Sakirman, Sakirman; Mukminin, Nurhayatun
ISTINBATH JURNAL HUKUM Vol 12, No 2 (2015): Edisi November 2015
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AbstractResearch on method of determining the Qibla direction has been done by the people of Indonesia. But studies conducted have not been studied in depth at a particular focus of study. In fact, if observed, facing the qibla is the absolute duty for every Muslim. For facing the Qiblah closely associated with the implementation of the prayers that are part of one of the pillars of Islam. It can be said unauthorized persons prayers when implemented in a position not facing the Qibla. The samples in this study using techniques purposivve sampling area, where the sample is based on certain considerations in addition based on the area, because the Indonesian territory is divided into three time zones, the three regions of the sampled population, while the region was taken purposively by considering geographical location, namely latitude and longitude. Based on the research conducted, it can be seen that the rasydhul Qiblah daily can not be converted because of the time difference is relatively large, rasydhul Qiblah daily can be made a fixed schedule as the schedule of prayer, the suns position in the sense of the distance of the sun from the equator very influential on the time or the time the sun right leads to the direction of Qibla (rasydhul Qiblah), while the geographical location there is however relatively small influence. Keywords: Rasydhul Qiblah, the position of the sun, the direction of Qibla, the mosque, the Kaba AbstrakPenelitian tentang metode penentuan arah kiblat sudah banyak dilakukan oleh masyarakat Indonesia. Tapi penelitian yang dilakukan belum dikaji secara mendalam pada satu fokus kajian tertentu. Padahal jika dicermati, menghadap kiblat merupakan kewajiban mutlak bagi setiap muslim. Sebab menghadap kiblat terkait erat dengan pelaksanaan ibadah shalat yang merupakan bagian dari salah satu rukun Islam. Dapat dikatakan tidak sah ibadah shalat seseorang ketika dilaksanakan dalam posisi tidak menghadap kiblat. Pengambilan sampel dalam penelitian ini menggunakan teknik purposivve area sampling, dimana sampel berdasarkan pertimbangan tertentu selain berdasarkan area, karena wilayah Indonesia dibagi menjadi tiga wilayah waktu, maka ketiga wilayah tersebut dijadikan sampel populasi, sedangkan daerahnya diambil secara purposive dengan mempertimbangkan aspek letak geografis, yakni lintang dan bujur. Berdasarkan penelitian yang dilakukan, maka dapat diketahui bahwa rasydhul qiblah harian  tidak dapat dikonversi karena perbedaan waktu relatif besar, rasydhul qiblah harian dapat dibuat jadwal tetap sebagaimana jadwal sholat, posisi matahari dalam arti jarak matahari dari khatulistiwa sangat berpengaruh terhadap saat atau waktu sinar matahari tepat mengarah ke arah kiblat (rasydhul qiblah), sementara letak geografis pengaruhnya ada namun relatif kecil. Kata kunci : Rasydhul qiblah, posisi matahari, arah kiblat, masjid, kakbah
HIBAH ORANG TUA KEPADA ANAK SEBAGAI PENGGANTI WARIS: TELAAH HERMENEUTIKA HUKUM TERHADAP PASAL 211 KOMPILASI HUKUM ISLAM Al-Amin, M. Nur Kholis
ISTINBATH JURNAL HUKUM Vol 10, No 2 (2013): Edisi September 2013
Publisher : STAIN Jurai Siwo Metro

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AbstrakSebagian masyarakat Indonesia melaksanakan kewarisan sebelum ada yang meninggal, umumnya ketika orang tua masih hidup dengan menggunakan usaha alternatif berupa hibah. Hal ini telah diberikan legalisasi dengan terumuskannya Pasal 211 KHI, yang seakan-akan memberikan legalisasi terhadap praktik kewarisan dengan menabrak ortodoksi kewarisan Islam. Oleh karena itu, hal tersebut menarik untuk ditelaah lebih lanjut apa yang melatarbelakangi penyusunan dan substansi hukum pada pasal tersebut. Tulisan ini berusaha untuk memahami substansi dan menakar nilai-nilai hukum yang tersimpan pada Pasal 211 KHI dengan menggunakan pendekatan “hermeneutika hukum”. Pembahasan dalam tulisan  ini berdasarkan pada kajian pustaka dengan pendekatan yuridis. Kajian bersifat kualitatif dengan menggunakan analisa deduktif. Berdasarkan kajian yang penulis lakukan dapat disimpulkan bahwa perumusan pasal 211 KHI tersebut tidak terlepas dari kajian sejarah yang melatarbelakanginya, serta menjelaskan nilai-nilai hukum yang terkandung di dalamnya. Di samping nilai-nilai hukum yang termuat di dalamnya, pasal 211 KHI mempunyai relevansi terhadap perkembangan hukum di Indonesia yang berupa integrasi konsep keadilan hukum dan kemanfaatan hukum Kata kunci: Waris, Kompilasi Hukum Islam, Hermeneutika Hukum Abstract a portion of society Indonesia implement inheritance before anyone died, generally when the parents are still living with the use of alternative businesses in the form of grants. This has given the legalization of terumuskannya with Article 211 GENGHIS , which seem to give the legalization of the practice of inheritance with bumping Islamic inheritance of orthodoxy. Therefore, it is interesting to analyzed further what aspects influenced the formulation and substance of the law in such article. This paper seeks to understand the substance and take the necessary legal values stored in sections 211 GENGHIS by using the approach of "legal hermeneutics". The discussion in this paper is based on a review of the literature with juridical approach. Study of qualitative nature by using deductive analysis. Based on the study that the author did it can be concluded that the formulation of article 211 of the GENGHIS is inseparable from the history of the study of melatarbelakanginya, as well as explaining the legal values contained therein. In addition to legal values contained therein, article 211 GENGHIS had relevance to the development of law in Indonesia which consists of the integration of the concept of Justice and benefit of law law. Keywords : Inheritance, compilation of Islamic law, Legal Hermeneutics

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