Al-Ahkam
Al-AHKAM; is a peer-reviewed journal published by the Faculty of Sharia and Law, Universitas Islam Negeri Walisongo, Semarang in collaboration with the Indonesian Consortium of Shariah Scholars (KSSI). Al-AHKAM focuses on Islamic law with various perspectives. This journal, serving as a forum for studying Islamic law within its local and global context, supports focused studies of a particular theme and interdisciplinary studies. AL-AHKAM has been indexed in DOAJ, Google Scholar, and the Indonesia Ministry of Research, Technology, and Higher Education (SINTA 2 - SK No. 164/E/KPT/2021). AL-AHKAM has become a CrossRef Member since the year 2016. Therefore, all articles will have a unique DOI number.
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371 Documents
<![CDATA[IMPLEMENTASI TITIK KOORDINAT TENGAH KABUPATEN ATAU KOTA DALAM PERHITUNGAN JADWAL WAKTU SALAT ]]>
<![CDATA[Ardliansyah, Moelki Fahmi]]>
<![CDATA[ Al-Ahkam Volume 27, Nomor 2, Oktober 2017 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2017.27.2.1981
<![CDATA[Study literature of Islamic Astronomy in case prayer times, is less from getting specific attention. Furthermore, the schedule of prayer times is very complex. Such as its still being distributed in form converting one to another area. It should be computed based on each district or city. Appearing new case that is coordinates point data (latitude and longitude) where used as center point computations. This thesis is researched the effect and importance implementation of center coordinate point from district or city in the determining of prayer times schedule. The research used mathemathic analytic descriptive and comparative analysis methods. With purpose to know in detail the comparation result from prayer times computations using center coordinate point and otherwise. The result of research shows the effect prayer times schedule can be applied for one district or city area. Meanwhile, computed prayer times schedule that use another center point coordinate not exactly can be applied in one district or city area. Though coordinate different value more than 0,5° and its position located in the south and east center coordinate point. Center coordinate point must be applied because at the base this coordinate point have been considered geographical aspect. Where in width side for the north, south, east and west have been considered and have the equilibrium distance.[]Kajian studi Astronomi Islam dalam persoalan waktu salat kurang mendapat perhatian khusus. Padahal persoalan jadwal waktu salat sangat komplek, seperti masih beredarnya jadwal waktu salat yang dikonversi dari satu daerah ke daerah lain. Sudah seharusnya jadwal waktu salat disusun berdasarkan kabupaten atau kota masing-masing. Persoalan baru yang muncul adalah data titik koordinat (lintang dan bujur) mana yang akan digunakan sebagai acuan perhitungannya. Dalam tulisan ini meneliti dampak dan perlunya implementasi titik koordinat tengah kabupaten atau kota dalam perhitungan jadwal waktu salat. Penelitian ini menggunakan metode deskriptif analitis matematis dan analisis komparatif, yang bertujuan untuk mengetahui secara detail hasil perbandingan perhitungan jadwal waktu salat dengan menggunakan titik koordinat tengah dan selain titik koordinat tengah. Penelitian ini menemukan bahwa, dampaknya jadwal waktu salat dapat diberlakukan untuk satu wilayah kabupaten atau kota. Sedangkan jadwal waktu salat yang diperhitungkan menggunakan selain titik koordinat tengah belum tentu dapat diberlakukan untuk satu wilayah kabupaten atau kota, apalagi selisih koordinatnya diatas 0,5° dan posisinya berada di sebelah selatan dan timur dari titik koordinat tengah. Titik koordinat tengah perlu diimplementasikan, karena pada dasarnya titik koordinat ini telah mempertimbangkan aspek geografis. Dimana dalam segi luas untuk bagian utara, selatan dan timur, barat nya telah dipertimbangkan dan jaraknya pun seimbang.]]>
<![CDATA[KONSEP AHLI WARIS DAN AHLI WARIS PENGGANTI: Studi Putusan Hakim Pengadilan Agama ]]>
<![CDATA[Zuhroh, Diana]]>
<![CDATA[ Al-Ahkam Volume 27, Nomor 1, April 2017 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2017.27.1.1051
<![CDATA[There is a fundamental difference between the rules in Islamic inheritance jurisprudence with the rules of inheritance in the Compilation of Islamic Law. Islamic inheritance jurisprudence rules, on one hand, give inheritance rights to those who are still alive at the time of the testator died. On the other hand, the rules of inheritance in the Compilation of Islamic Law, as defined in Article 171 (c), give inheritance rights to the person who died earlier than the testator, as an attempt to legitimize "substitute heirs" under Article 185 paragraph (1). This difference was not known by the judges in the Religious Courts that have implemented the Compilation of Islamic Law as one source of their substantive laws. This study revealed that in its decision on the case of inheritance proved that the Judges concerned unconsciously, others with skepticism, citing the aforementioned article as one aspect of their legal considerations in determining the beneficiary status of the applicants/plaintiffs, even if the applicant/plaintiff was is "a direct heir" of the testator. Consequently, the resulting verdict is not supported by proper legal considerations.[]Ada perbedaan yang mendasar antara aturan waris dalam Ilmu Faraid dengan aturan waris dalam Kompilasi Hukum Islam. Aturan waris Ilmu Faraid memberikan hak waris kepada orang yang masih hidup di saat pewaris meninggal dunia. Sebaliknya, aturan waris Kompilasi Hukum Islam, sebagaimana ditetapkan dalam Pasal 171 huruf (c), memberikan hak waris kepada orang yang meninggal dunia lebih dahulu daripada si pewaris, sebagai upaya melegitimasi “ahli waris pengganti†yang diatur dalam Pasal 185 ayat (1). Perbedaan ini telah luput dari pengamatan para Hakim di lingkungan Peradilan Agama yang telah lama menerapkan Kompilasi Hukum Islam sebagai salah satu sumber hukum materiilnya. Penelitian ini mengungkapkan bahwa dalam sejumlah putusan waris tampak majelis Hakim yang menangani perkara waris tanpa sadar, sebagian lainnya dengan keraguan, mengutip pasal tersebut sebagai salah satu aspek perÂtimbangan hukum mereka dalam menetapkan status keahliwarisan para pemohon/ penggugat, sekalipun para pemohon/penggugat itu adalah “ahli waris langsung†dari si pewaris. Akibatnya, diktum putusan yang dilahirkan tidak didukung oleh pertimbangan hukum yang benar.]]>
<![CDATA[THE DIMENSION OF TAWḤĪD IN THE DEVELOPMENT OF ISLAMIC LAW INSTITUTION: Quranic Exegesis Perspective ]]>
<![CDATA[HAM, Musahadi]]>
<![CDATA[ Al-Ahkam Volume 27, Nomor 2, Oktober 2017 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2017.27.2.1600
<![CDATA[Tawḥīd is an essential vocabulary for Muslims. As the essence of belief in Allah, tawḥīd (monotheism) must be manifested in various aspects of Muslims life including the development of Islamic law institutions. The values of tawḥīd are regarded as the guarantors that the institution can represent the exact pattern for human relations in terms of being servants of God and of being fellow humans. That is why Muslims need to mobilize all intellectual potential in order to build legal institutions having benefits contextually and ethically without ignoring the faith. This paper tries to reconstruct how tawḥīd will be mobilized to fulfill these law expectations based on Qur’an.[]Tawḥīd adalah kosa kata penting bagi umat Islam. Sebagai esensi kepercayaan kepada Allah, tawḥīd (monoteisme) harus diwujudkan dalam berbagai aspek kehidupan umat Islam termasuk pengembangan institusi hukum Islam. Nilai tawḥīd dianggap sebagai penjamin bahwa institusi tersebut dapat mewakili pola pasti hubungan manusia dalam hal menjadi pelayan Tuhan dan sesama manusia. Itulah sebabnya umat Islam perlu memobilisasi semua potensi intelektual agar membangun institusi hukum yang memiliki manfaat secara kontekstual dan etis tanpa mengabaikan keimanan. Tulisan ini mencoba untuk merekonstruksi bagaimana tawḥīd dimobilisasi untuk memenuhi harapan-harapan hukum berdasarkan Qur’an.]]>
<![CDATA[HAZAIRIN DAN PENGHAPUSAN PIDANA PENJARA PENDEK ]]>
<![CDATA[Zakiyah, Ninik]]>
<![CDATA[ Al-Ahkam Volume 26, Nomor 2, Oktober 2016 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2016.26.2.996
<![CDATA[This writing describes Hazarin thought of the ineffectiveness of short imprisonment in Indonesia and the study of possibility replacement of short prison sentences with social penalties. Hazarin said that short imprisonment is ineffective to give deterrent effect, and may even lead to negative stigmas and consequences such as the prisoners will become more virulent after being released from prison, that make people reject the presence of ex-prisoners. Hazarin offers the concept of criminal work in the public interest without being paid in lieu of imprisonment. He also offers customary or Islamic law penalty to replace the short imprisonment as an alternative. Thus the replacement of the short sentence of imprisonment is in accordance with Islamic law and the first principle of Pancasila, the divinity of the God, the Almighty, who gives the human soul religious consciousness. Besides that, it is also in accordance with the fifth principle of Pancasila, the development of human awareness through moral education and justice for peace and justice social life. However, with the current conditions in Indonesia, the Hazainin thought doesn’t seem applicable.]]>
<![CDATA[KONTRIBUSI METODE MAṢLAḤAH MURSALAH IMAM MALIK TERHADAP PENGEMBANGAN HUKUM EKONOMI SYARI’AH KONTEMPORER ]]>
<![CDATA[Asiyah, Nur]]>;
<![CDATA[Ghofur, Abdul]]>
<![CDATA[ Al-Ahkam Volume 27, Nomor 1, April 2017 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2017.27.1.1349
<![CDATA[This paper discusses the contribution of maá¹£laḥah mursalah Imam Maliki to the development of sharia economic law. Maá¹£laḥah mursalah is one of the methods of determining Islamic law initiated by Imam Malik. Based on the author's search, there are at least two conclusions about the contribution of the maá¹£laḥah mursalah Imam Malik method to the development of Shariah economic law. First, maá¹£laḥah mursalah as one of the approach model in ijtihÄd becomes very vital in the development of sharia economic law and siyÄsah iqtiá¹£Ädiyyah (economic policy). Because the new problems in the emerging economics in this global world continue to grow, which textually found no proposition in the Qur'an and al-Sunnah. Secondly, the need for fatwas, especially in the fatwa of DSN-MUI, which is based on maá¹£laḥah mursalah (kemaslahatan) becomes very urgent. The demands of the times have required the Muslim jurists to see the complexity of the contemporary problem and choose a more convenient (taysir) and avoiding difficulties (al-ḥaraj); And the emergence of new cases requires the existence of ijtihÄd by considering this maá¹£laḥah mursalah aspect.[]Tulisan ini membahas tentang kontribusi maá¹£laḥah mursalah Imam Maliki bagi pengembangan hukum ekonomi syari’ah. Maá¹£laḥah mursalah merupakan salah satu metode penetapan hukum Islam yang digagas oleh Imam Malik. Berdasarkan penelusuran penulis, setidaknya ada dua kesimpulan mengenai konstribusi metode maá¹£laḥah mursalah Imam Malik terhadap pengembangan hukum ekonomi Syari’ah. Pertama, maá¹£laḥah mursalah sebagai salah satu model pendekatan dalam ijtihÄd menjadi sangat vital dalam pengembangan hukum ekonomi syari’ah dan siyÄsah iqtiá¹£Ädiyiyah (kebijakan ekonomi). Sebab persoalan baru di bidang ekonomi yang muncul dalam dunia global ini terus berkembang, yang secara tekstual tidak ditemukan dalilnya di dalam al-Qur’an dan al-Sunnah. Kedua, kebutuhan fatwa, terutama dalam fatwa DSN-MUI, yang didasarkan atas maá¹£laḥah mursalah (kemaslahatan ) ini menjadi sangat urgen. Tuntutan perkembangan zaman mengharuskan para ahli hukum Islam melihat kompleksitas masalah kontemporer dan memilih pandangan yang lebih memudahkan (taysir) dan menghindari kesulitan (al-ḥaraj); dan munculnya kasus-kasus baru mengharuskan adanya ijtihÄd memperÂtimbangkan aspek maá¹£laḥah mursalah ini.]]>
<![CDATA[LGBT DI INDONESIA : Perspektif Hukum Islam, HAM, Psikologi dan Pendekatan Maṣlaḥah ]]>
<![CDATA[Harahap, Rustam DKA]]>
<![CDATA[ Al-Ahkam Volume 26, Nomor 2, Oktober 2016 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2016.26.2.991
<![CDATA[This study aims to discuss LGBT phenomenon in Indonesia in Islamic law, human rights (HAM), and psychological prespectives. In general, this controversy can be classified into three perspectives, First, religious classification that represented by religious prominent figures and religious organizations particularly Islam, the second, both activists and human rights activists, and the third, psychologist profession. According to the psychological perspective, LGBT is a disease that has a possibility to be cured. According to Islamic law and human rights, LBGT groups must be protected in the form of health insurance by helping and treating them from the disease to be normal. But, the LGBT community activities that contradict with religious norms and interfere the other human rights, then according to the Islamic law and human rights perspectives, such activities should be banned, even they can be subjected to sanctions.]]>
<![CDATA[KOREKSI KETINGGIAN TEMPAT TERHADAP FIKIH WAKTU SALAT: Analisis Jadwal Waktu Salat Kota Bandung ]]>
<![CDATA[Rojak, Encep Abdul]]>;
<![CDATA[Hayatudin, Amrullah]]>;
<![CDATA[Yunus, Muhammad]]>
<![CDATA[ Al-Ahkam Volume 27, Nomor 2, Oktober 2017 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2017.27.2.1858
<![CDATA[Prayer time is locality in accordance with geographic data. For one geographical data will result one of prayer time. But there are different things with this general rule, namely the phenomenon of maghrib twice during Ramadan 1437 H. / 2016 M. in Bandung. There are two prayer schedule format that developed at that time, which is schedule issued by the Ministry of Religious West Java Regional Office (Kemenag) and schedule sourced by online of the Central of Ministry of Religious Affairs. Bandung has elevated above 600 meters mean sea level, but not located on the beach. Such circumstances make different ijtihad scholars of elevation data in the calculation of the prayer times. According to scholars of the city, Bandung has a elevation above 600 meters mean sea level, in the calculation of the maghrib prayer time must take into calculation the height of the place. This is to get results that match the real conditions. Kemenag and BHRD West Java  using real data in the calculation of prayer times. This schedule is much used as a reference by mosques such as the Great Mosque of al-Ukhuwah Bandung, Mosque PUSDAI, Trans Studio Mosque Bandung, and Masjid Istiqomah Bandung.[]Awal waktu salat bersifat lokalitas sesuai dengan data geografis. Untuk satu data geografis akan menghasilkan satu waktu salat. Namun ada hal yang berbeda dengan kaidah umum ini, yaitu terjadi fenomena adzan maghrib dua kali pada saat Ramadhan 1437 H. / 2016 M. di Kota Bandung. Ada dua format jadwal salat yang berkembang saat itu, yaitu jadwal yang dikeluarkan oleh Kemenag Kanwil Jawa Barat dan jadwal yang bersumber dari sistem online Kementrian Agama Pusat. Diantara jadwal tersebut, ada yang menggunakan data ketinggian tempat dan ada pula yang mengabaikannya. Bandung memiliki ketinggian tempat di atas 600 meter dpl, namun tidak terletak di sisi pantai. Keadaan seperti ini menjadikan ulama ilmu falak berbeda ijtihad dalam penggunaan data ketinggian tempat dalam perhitungan awal waktu salat magrib. Menurut ulama falak, kota Bandung yang memiliki ketinggian tempat di atas 600 meter dpl, dalam perhitungan awal waktu salat Magrib harus memperhitungkan ketinggian tempat. Hal ini untuk mendapatkan hasil yang sesuai dengan kondisi real di lapangan. Kemenag dan BHRD Jawa Barat menggunakan data real dalam perhitungan awal waktu salat. Jadwal ini banyak dijadikan acuan oleh masjid-masjid yang besar seperti Masjid Agung al-Ukhuwah Bandung, Masjid PUSDAI, Masjid Agung Trans Studio Bandung, dan Masjid Istiqomah Bandung.]]>
<![CDATA[RU’YAT AL-HILÄ€L DENGAN TEKNOLOGI : Telaah Pelaksanaan Ru’yat al-HilÄl di Baitul Hilal Teluk Kemang Malaysia ]]>
<![CDATA[Pratama, Dito Alif]]>
<![CDATA[ Al-Ahkam Volume 26, Nomor 2, Oktober 2016 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2016.26.2.930
<![CDATA[Baitul Hilal Teluk Kemang which is located at coordinate latitude 2 ° 26 '44' in the North and longitude 101° 51'21' in the East, is one of the good record crescent sighting observation center in Malaysia. The result of the study is as follows, firstly, the method of crescent observation at Baitul Hilal seems quite effective since it is located in a strategic and suitable place for crescent observation activity. Baitul Hilal is also supported by some sophisticated technology such as telescope and DSLR camera operated by some crescent observers who are officially certified by the Malaysian government. Secondly, Baitul Hilal has contributed to crescent observation development in Malaysia. Baitul Hilal also provides with the astronomical data based on monthly crescent activity as an additional data for crescent researcher to analyze the imkᾱn al-rukyah criterion.]]>
<![CDATA[FORMULA PEMELIHARAAN AGAMA (ḤIFẒ AL-DĪN) PADA MASYARAKAT DESA DERMOLO JEPARA: Implementasi MaqÄá¹£id al-Sharī’ah dengan Pendekatan Antropologi ]]>
<![CDATA[Aziz, Fakhrudin]]>
<![CDATA[ Al-Ahkam Volume 27, Nomor 1, April 2017 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2017.27.1.1315
<![CDATA[This article aims at describing ḥifẓ al-dÄ«n concept in Dermolo Village Jepara and its philosophical basis. Religion upholding (maintenance) as maqÄá¹£id al-sharī’ah in Dermolo villagers is constructed through noble/ultimate value systematization from cultural hero. Religion is placed as a way of life and is not framed as unorganized religion. This is the form of religion upholding sourced from social text, in which their religiosity motivation are influenced by academic and economic level factors of the society. This form then metamorphs/change into organized religion sourced from written text of holy book as the result of ideological and cultural migration of migrants. The difference of these two types of religions has religiosity paradigm impicitation to its adherents; the first one is accommodative and the other oneis justificative. This article serves the implementation of ḥifẓ al-dÄ«n concept as a result of maqÄá¹£id al-sharī’ah transformation from orthodoxy to contemporary practuced by the society in Dermolo Village..[]Artikel ini bertujuan menggambarkan konsep ḥifẓ al-dÄ«n pada Desa Dermolo Jepara dan landasan filosofisnya. Pemeliharaan Agama (ḥifẓ al-dÄ«n) sebagai maqÄá¹£id al-sharī’ah pada masyarakat Desa Dermolo dikonstruksi melalui sistematisasi nilai-nilai luhur yang diwarisi secara turun-temurun (ultimate value) dari cultural hero. Agama ditempatkan sebagai way of life dan tak terbingkai dalam wadah organisasi (unorganized religion). Inilah bentuk pemeliharaan agama yang bersumber dari teks sosial (social text), dimana motivasi keberagamaannya dipengaruhi oleh faktor tingkat pendidikan dan ekonomi masyarakatnya. Bentuk ini lalu bermetamorfosa menjadi agama organisatoris (organized religion) yang bersumber pada teks kitab suci (written text) sebagai hasil migrasi ideologis dan kultural masyarakat pendatang. Perbedaan kedua jenis agama ini berimplikasi pada paradigma keberagamaan pemeluknya, yang pertama bercorak akomodatif, sementara yang kedua bercorak justifikatif. Artikel ini akan menyajikan implementasi konsep ḥifẓ al-dÄ«n sebagai hasil transformasi maqÄá¹£id al-sharī’ah dari ortodoksi ke ortopraksis yang dilakukan oleh masyarakat Desa Dermolo. ]]>
<![CDATA[EVOLUSI IJTIHAD IMAM SYAFI’I : Dari Qawl Qadīm ke Qawl Jadīd ]]>
<![CDATA[Yaqin, Ainol]]>
<![CDATA[ Al-Ahkam Volume 26, Nomor 2, Oktober 2016 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2016.26.2.899
<![CDATA[This article describes Imam al-ShÄfi'i thought in building istinbath Islamic law method and its decition's which evolved from qawl qadÄ«m to qawl jadÄ«d. He is known as the founder of uṣūl al-fiqh science which is arranged systematically-logically and critically. He tried to combine the two schools of thought, those are: Maliki, known as ahl al-ḥadÄ«th that thrives in the Hijaz, and the Hanafi, known as ahl al-ra'y that is entrenched in Iraq. He managed to combine the two schools by taking method good ahl al-ḥadÄ«th and leaving the less ones successfully. Reciprocally, he took the good ahl al-ra’y method and left the poor. It was done for the reason that he had studied with Imam Malik and Muḥammad ibn Ḥasan al-Shaibani, the adherents of the Hanafi schools. The fatwa which he formulated at his living in Iraq is known as qawl qadÄ«m. After he reviewed the fatwa built in Iraq and found the fragility of the arguments as a fundamental, finally, he triggered a new law, namely qawl jadÄ«d which was based on the strong arguments.]]>
