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.
Articles
371 Documents
<![CDATA[The Contribution of Islamic Bank in Poverty Alleviation ]]>
<![CDATA[Lucky Nugroho]]>;
<![CDATA[Akhmad Amien Mastur]]>;
<![CDATA[Harnovinsah Harnovinsah]]>;
<![CDATA[Widya Aryanti]]>
<![CDATA[ Al-Ahkam Vol 30, No 1 (2020): April ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2020.30.1.5387
<![CDATA[The existence of Islamic banks as one part of Islamic financial institutions should contribute to improving the economy, one of which is to reduce poverty. Therefore, the purpose of this study is to investigate the effect of financing variables, asset variables, and Islamic bank office variables on poverty levels. The sample used to be Islamic Commercial Banks (BUS) in the 2013-2017 period, with a total of 110 samples. The methodology used is quantitative with multiple regression statistical analysis and statistical data processing using SPSS software version 20. The results of the study note that financing has a negative and significant effect, namely, the higher the financing of Islamic banks, it will reduce poverty. However, the total assets and the number of networks that have a positive and significant effect, namely the increase in total assets and branch networks, it will affect the increasing amount of poverty. That is because the assets of Islamic banks are supported by the majority savings and the not optimal yet of distribution of financing from Islamic banks to the community. Also, the existence of the Islamic branch office tends to be found in provincial capitals and big cities, so that the communities in rural and remote areas are still not reached by Islamic banks.]]>
<![CDATA[HUKUM ISLAM DAN MORALITAS DALAM MASYARAKAT MADANI ]]>
<![CDATA[Muhammad Ihsan]]>
<![CDATA[ Al-Ahkam Volume 22, Nomor 1, April 2012 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2012.22.1.2
<![CDATA[This paper intends to provide confirmation of the role of Islamic law in the realization of civil society through the revitalization of ethical values. This descriptive thought was very important if it is associated with the condition of the country was entering a period of transition from the new order to the reform period. Extreme changes in the political situation has triggered individuals and groups in t his country rebuild their identity and orientation of their lives, without exception Muslim groups. Muslims are very excited to welcome this momentum to bring back the ideals of civil society through Islamic law. Islamic law has the main goal to achieve and improv e human morality. The Islamic law has commitent to realize the ethics and morality of mankind through the formulation of rules that come with punitive sanctions. This effort became one of the methods and approaches to Islamic law, so that the moral valuesshared by everyone. If people adhere to the values of morality, then at the same time ci vil society will be realized.***Tulisan ini bermaksud memberikan penegasan terhadap peran hukum Islam dalam mewujudkan masyarakat madani (civil society ) melalui revitalisasi nilai-nilai etika. Pemikiran deskriptif ini terasa sangat penting jikadikaitkan dengan kondisi bangsa yang tengah memasuki masa transisi dari masa orde baru m enuju masa reformasi. Perubahan situasi politik secara ekstrim telah memicu setiap individu dan kelompok di negara ini menata kembali identitas diri dan orientasi hidup mereka, tanpa terkecuali kelompok Muslim. Umat Islam sangat antusias menyambut momentum ini untuk mewujudkan kembali cita-cita masyarakat madani melalui hukum Islam. Hukum Islam memiliki tujuan utama untuk mewujudkan dan memperbaiki moralitas manusia. Komitmen hukum Islam dalam mewujudkan etika dan moralitas ummat adalah melalui perumusan peraturan yang dilengkapi dengan sanksi hukuman. Upaya ini menjadi salah satu metode dan pendekatan oleh hukum Islam, sehing ga nilai-nilai moralitas dimiliki oleh semua orang. Jika masyarakat mematuhi nilai-nilai moralitas, maka pada saat yang sama masyarakat sipil ( civil society ) akan terwujud.***Keywords: Hukum Islam, moralitas, masyarakat madani, peradaban]]>
<![CDATA[PENEMUAN HUKUM DALAM PUTUSAN MAHKAMAH AGUNG DAN RELEVANSINYA BAGI PENGEMBANGAN HUKUM ISLAM INDONESIA ]]>
<![CDATA[Achmad Arief Budiman]]>
<![CDATA[ Al-Ahkam Volume 24, Nomor 1, April 2014 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2014.24.1.129
<![CDATA[This qualitative research aimed to criticize the form of legal invention by the Supreme Court (MA) and its relevance to the development of Islamic law on Indonesia. This study also aims to find a model of the development of Islamic law through the dicovery made by the judge when adjudicating the case. The samples of this study were selected verdicts of MA based on the presence or absence of legal invention parameters in it. The result of this study is that the two verdits of MA, precisely describe the form of the legal invention by showing courage and creativity at the same time in deciding the case. The legal invention of MA has significant contribution to the development of Islamic law in Indonesia. Because of the standing points of MA as the top judiciary, it’s verdits would be as jurisprudence for the other judges, especially at the lower level court.]]>
<![CDATA[RELASI YAHUDI DAN NABI MUHAMMAD DI MADINAH : Pengaruhnya terhadap Politik Islam ]]>
<![CDATA[Khoirul Anwar]]>
<![CDATA[ Al-Ahkam Volume 26, Nomor 2, Oktober 2016 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2016.26.2.997
<![CDATA[This paper describes how is the relationship between the Prophet Muhammad and the Jews of Medina reciprocally, as well as its influence on the political concepts that defined by the Prophet Muhammad. The political interests for the both relations cause the inception of harmony and disharmony state. The relation between the Prophet Muhammad and the Jews became different along with the changes of the desired political interests respectively. Besides that, the Jews in Medina had a lot of contribution to the Prophet Muhammad to realize the power stipulation stretched in all Arabian peninsula until he died. Although the prophet’s success is not entirely of the Jews, but the Jewish contribution may not be overlooked.]]>
<![CDATA[Perdagangan Orang dalam Perspektif HAM dan Filsafat Hukum Islam ]]>
<![CDATA[Fuad Mustafid]]>
<![CDATA[ Al-Ahkam Vol 29, No 1 (2019): April ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2019.29.1.3134
<![CDATA[Human trafficking becomes a new phenomenon in the modern century although its root has been existing since the ancient Greek era in the form of slavery. This crime currently occurs in many countries, as well as Indonesia. The government of every countries has tried to abolish the practice of human trafficking, but the results have been unsatisfied. Many people have become the victims of human trafficking and this phenomenon seems to continue to this day. This research aims to study about human trafficking phenomena based on the human right perspective, legislation in Indonesia, and the philosophy of Islamic law. By this study, it is clear that the practice of human trafficking becomes a part of humanity crimes that contradicts to human right and Indonesian legislation, and it is also contradicted to Islamic Sharia because it emasculates the basic human right as a freedom human being.]]>
<![CDATA[PERGULATAN HUKUM DAN POLITIK DALAM LEGISLASI UU NO. 21 TAHUN 2008 TENTANG PERBANKAN SYARI’AH ]]>
<![CDATA[Abdul Ghofur]]>
<![CDATA[ Al-Ahkam Volume 23, Nomor 1, April, 2013 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2013.23.1.73
<![CDATA[This study intends to analyze the historical background of the enactment of Law No. 21 of 2008 concerning Islamic Banking in the perspective of relationship between law and political power. This study are considered attractive in the context of Indonesia as a state law that the majority of the population is Muslim, which is ethically Islamic law becomes an important part in the law development. Politically, the Indonesian government also has a historical background of the harmonious relationship with the Islamic forces. Determination of law No. 21 of 2008 concerning Sharia banking is not free from the constellation and political configurations that occured at that time. However, despite decorated by strict political configuration, the determination of this statue has a accountability of its juridical basis, sociological, and philosophical. Determination This law proves that Islamic law has become one of the sources of national law and has the opportunity to contribute to the development of national laws optimally in the future.]]>
<![CDATA[FATWA ALIRAN SESAT DAN POLITIK HUKUM MAJELIS ULAMA INDONESIA (MUI) ]]>
<![CDATA[Syafiq Hasyim]]>
<![CDATA[ Al-Ahkam Volume 25, Nomor 2, Oktober 2015 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2015.25.2.810
<![CDATA[MUI (The Indonesian Council of Ulama) is an institution established by the government of Indonesia that one of its functions is to formulate religious fatwas. The existence of the MUI as the representatives of various religious organizations, and therefore claimed to be the big tent of Muslims, became the basis for the existence of these functions. Nevertheless MUI’s fatwas on religious denominations in Indonesia, is considered partly responsible for the occurrence of discriminatory behavior and violence based on religion. This article would like to see the political aspects of the law on the MUI’s fatwas about the deviant groups which is considered as a barrier of religous freedom in Indonesia and at the same time as the trigger acts of violence based on religion. MUI’s fatwas about the deviant groups can be analyzed in at least two approaches. First, in the perspective of the discourse of blasphemy, and second from the perspective of the discourse of legal pluralism, institutionalizing MUI, and theology.]]>
<![CDATA[Hukum Islam dan Patronase dalam Penentuan 1 Ramadhan di Bungong Keumang ]]>
<![CDATA[Cut Rahma Rizky]]>;
<![CDATA[Agus Nurhadi]]>
<![CDATA[ Al-Ahkam Volume 28, Nomor 2, Oktober 2018 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2018.18.2.3086
<![CDATA[In 2017, people in Bungong Keumang village started fasting on Thursday, and they did not follow the government's decision to start fasting on Saturday. They prefer to follow the decisions of religious leaders who often overtake fasting, up to 2-3 days. This difference with the government has been going on for a long time, and almost every year has happened. This paper answers the question of why people in Bungong Keumang prefer to follow the decisions of religious leaders in starting Ramadhan fasting rather than following government decision? With in-depth interviews, answers were obtained that the choice of the community was more due to longstanding social patronage relations based on the exchange of values between religious leaders (patrons) and worshipers (clients) that are mutually beneficial to each other. The determination of 1 Ramadhan which is an area of Islamic law is an 'important arena' to strengthen patronage relations. However, at present the client's obedience to patrons is also shifting. The community is increasingly rational in making choices, access to information is also getting easier, and power relations are also decreasing, so the determination of 1 Ramadhan will become stronger into the area of astronomy and Islamic law.]]>
<![CDATA[Tracing the Genealogy of Maqāṣid al-Sharī'ah Concept: A Historical Approach ]]>
<![CDATA[Amir Tajrid]]>
<![CDATA[ Al-Ahkam Vol 31, No 1 (2021): April ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2021.31.1.6696
<![CDATA[This paper aims to explore the emergence, continuity and shifting of the meaning of maqāṣid al-sharī’ah. Initially, maqāṣid al-sharī’ah entered into the study of uṣūl al-fiqh and later became an independent scientific discipline. Historically, the journey of maqāṣid al-sharī’ah has four periods, namely, the pre-codification era, the first development era, the second development era, and the maturation era as a scientific discipline. This paper is qualitative with a descriptive-analytic method, namely exploring the concept of maqāṣid al-sharī’ah in various literature. The findings in this paper are, first, the history of the emergence and development of maqāṣid al-sharī’ah is closely related to the enforcement of Islamic law. Second, the continuity of maqāṣid al-sharī'ah is an ideological concept because it is based on the prevailing paradigm]]>
<![CDATA[PERSPEKTIF COULSON TERHADAP RUMUSAN DIALEKTIKA HUKUM ISLAM ]]>
<![CDATA[Akhwan Fanani]]>
<![CDATA[ Al-Ahkam Volume 22, Nomor 2, Oktober 2012 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2012.22.2.7
<![CDATA[Law will always evolve and dialectic with social dynamics. Coulson see that the dynamics of the Islamic law occurs through the efforts of reinterpretation of Islamic sources when there is a gap between theory and practice. With a historical approach, Coulson mapped the development of Islamic law so that he made six dialectic formulation of Islamic law which is an in-depth reading in seeing the historical development of Islamic law. According to Coulson, Islamic law is idealistic and away from social reality. Islamic law is determined by social facts and reduced as a man-made law. Coulson’s propositions departed from empirical studies of the historical development of Islamic law. Coulson formulas can be used to understand further the reality of the development of Islamic law, so Muslims can understand what really happened in the history of Islamic law and scientific perspective. It can be used to perform introspection for Muslims to develop further the Islamic legal thought and in accordance with the existing social development. This paper intends to review critically the ideas of Coulson.***Hukum akan selalu berkembang dan berdialektika dengan dinamika sosialnya. Coulson melihat bahwa dinamika hukum Islam terjadi melalui upaya penafsiran kembali sumber-sumber Islam ketika ada kesenjangan antara teori dengan praktek. Dengan pendekatan historis Coulson memetakan perkembangan hukum Islam sehingga ia membuat enam rumusan dialektika hukum Islam yang merupakan sebuah pembacaan yang mendalam dalam melihat sejarah perkembangan hukum Islam. Menurut Coulson hukum Islam bersifat idealistik dan jauh dari realitas sosial dan apa yang ia inginkan adalah hukum Islam ditentukan oleh fakta-fakta sosial dan direduksi sebagai hukum buatan manusia. Proposisi-proposisi Coulson berangkat dari penelitian empiris mengenai sejarah perkembangan hukum Islam. Rumusan-rumusan Coulson dapat digunakan untuk lebih memahami realitas perkembangan hukum Islam, sehingga umat Islam bisa memahami apa yang sebenarnya terjadi dalam sejarah perkembangan hukum Islam dan perspektif keilmuan. Hal itu bisa dipergunakan untuk melakukan introspeksi bagi umat Islam untuk mengembangkan pemikiran hukum Islam lebih lanjut dan sesuai dengan perkembangan sosial yang ada. Artikel ini bermaksud untuk mereview secara kritis pemikiran Coulson tersebut. ***Keywords: dialektika, Hukum Islam, conflict and tension, ijtihād]]>
