IJTIHAD
Ijtihad is a scientific journal of Law and Islamic Economics, both in literature study and also on field research. Is published twice a year as a means of developing a scientific ethos in academic circles of the Faculty of Sharia, especially UNIDA, and the readers in general. The editors receive scientific articles and research reports, which are in accordance with the nature of law and Islamic economics journals.
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<![CDATA[Al-Iddikhar Al-Usari baina-s-Syari'ah wa-l-Iqtishad ]]>
<![CDATA[Ghalib, Labib Najib Abdullah]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3545
<![CDATA[??????? ?? ????? ??? ?? ????? ????????? ?? ???? ?? ??? ????? ????? ???? ?? ???? ?? ????? ??????? ???????? ??? ?? ????? ????? ???? ???? ?????? ??????? ???????? ?? ????? ????? ????? ?? ??????? ? ?? ??? ?????? ?? ????? ? ?? ?? ????? ??? ?? ?????? ??? ????? ????? ????....]]>
<![CDATA[THE APPLICATION OF STRICT LIABILITY ON CORPORATION OF FOREST AND LAND FIRES ON THE PERSPECTIVE OF ENVIRONMENTAL LAW AND FIQH AL-BIAH (An analysis of decision Number:456/Pdt.G-LH/2016/PN Jkt. Sel) ]]>
<![CDATA[Cahyo, Eko Nur]]>;
<![CDATA[Muttaqin, Nizham Mahmudi]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3541
<![CDATA[Problems related to environmental damage is a hottopic discussed today. Aside from being concerned with thebasic needs of all humanity, environmental degradationgoes hand in hand with economic and technologicaladvancements which are expected to lead to humanbenefit and prosperity. One of the efforts made to provideenvironmental protection is to adopt the application ofStrict Liability in Anglo Saxon countries in solving cases ofenvironmental damage caused by corporations. Accordingto the principle of strict liability, the claim is not basedon an element of error but is based on the impact of thedefendant?s actions. One example of a forest and landfire that was successfully decided based on Strict Liabilityis the decision number: 456 / Pdt.G-LH / 2016 / PNJkt Sel. On the other hand, environmental problems arealso closely related to spiritual issues. As a living solution,Islam provides views through Muslim scholars regardingenvironmental issues with the inception of the idea of Al-Biah Fiqh. The approach taken through Maqasid Syariah,by combining hifdz al-biah as a matter of dharuriyat. Thiswas supported by Mustafa Abu Sway and also Ali Yafie.The results of this study indicate a paradigm differencebetween the more reductionist environmental law and amore holistic environmental law. But even so, Strict Liabilitycan be adjusted with fiqh al-biah with several conditions]]>
<![CDATA[HE ANALYSIS OF JUDGE’S DECISION ON MAFQUD’S HUSBAND IN CASE OF CLAIM FOR DIVORCE IN PONOROGO RELIGION COURT AND THE LAW IMPACT OF THE MAFQUD HUSBAND (Analysis of Decision Number. 959/Pdt. G/2018/PA. PO) ]]>
<![CDATA[Rahmawati, Ria]]>;
<![CDATA[Hakim, Ihsan Nur]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3542
<![CDATA[This research is a study on divorce claims in the Ponorogo Religious Court with case number 959 / Pdt. G / 2018 / PA.PO that involves one of the parties that is not known to involvehim (Husband / Defendant Ghoib). On the verdict, the Judgegranted the Plaintiff?s claim and dropped the Defendant?s ba?inshugra to the plaintiff (wife) and the defendant (husband) hasnot lived together for 7 years, because the husband disappearedand was not recognized as completing it. This study elaborates thediscussion of the Panel of Judges of the Religious Courts regardingthe divorce case Number 959 / Pdt. G / 2018 / PA. PO aboutmafqud husband (ghoib) in a divorce case, then think about howit happened to the Plaintiff (wife) due to mafqud?s husband. Fromthe results of this study, it is known that the decision of the Judges of the Ponorogo Religious Court in the case of divorce Number 959 / Pdt. G / 2018 / PA. The PO that was canceled by divorceone ba?in shugra through verstek, for reasons of more than 7 yearsadded was also not approved until now, and this became the wife?sreason to not be able to maintain his marriage. Subsequently, thefinding out some analysis obtained from the case number 959 /Pdt. G / 2018 / PA. PO. So that the judge can determine thereason for the divorce stated in Article 19 letter ?b? Government Regulation Number 9 of 1975. Article 116 letter ?b? Compilation f Islamic Law as ?one of the parties? leaves the other party for 2(two) years together without permission from the other party andwithout a valid reason or other matters beyond its ability. Decisionissued then it does not occur in the future if there is a party thatis harmed and appealed for the decision.]]>
<![CDATA[Urgensi Jihad Masa Kini Dalam Perspektif Islam ]]>
<![CDATA[Purba, Asnan]]>;
<![CDATA[Kamaluddin, Imam]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3538
<![CDATA[Jihad is one of the Islamic principles that has evolved over the years. It is negativily being connotated jihad as source of terrorism not only by Western but also some of Muslim people. One of the problems emerged is because of the lack of proper understanding on really meaning and importance of jihad. Therefore, the paper aims to analyse the urgency of jihad in this contemporary time. Methodology used for the study is qualitative by using content analysis to analyse what is the urgency of jihad that have been raised in many literatures. The finding of the study is that urgency of jihad activity is mainly to free Muslim people from exploitation and deterioration. It is needs for worldwide Muslim solidarity that Jihad is not a movement limited to the region, the state but a universal / cosmopolitan movement towards Muslims. In this digital age, jihad is no longer restricted, so the need for a comprehensive and correct explanation of jihad in the current context]]>
<![CDATA[ANALYSIS OF THE DECISION OF THE COURT OF THE RELIGION OF SLEMAN, YOGYAKARTA (NO. 796/ Pdt.G / 2018 / PA. Smn) ON THE RESCHEDULING OF MURABAHAH FINAN ]]>
<![CDATA[Ghozali, Mohammad]]>;
<![CDATA[Afifah, Isyna]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3543
<![CDATA[The increasingly diverse needs of the community place financing as the most sought after product of bankservices. And Financial Institutions are a useful institutionto help launch an economic mechanism. Islamic financialinstitutions are developing very rapidly in Indonesia. Oneof them is the Islamic People?s Financing Bank which helpsin financing. One of the most attractive products for thecommunity is the Murabaha financing contract. However,Murabaha agreements are included in the high level ofproblematic financing. This is caused by the customersgiven that they cannot be fulfilled so that they becomebroken promises. This study aims to find out the descriptionof the decision of the Sleman Religious Court No.796 /Pdt.G / 2018 / PA.Smn, knowing the rescheduling of themurabaha contract in Islam and analyzing the decisions ofthe Sleman Religious Court in handling the renewal of themurabahah agreement according to Islam. The methodused in this study is descriptive qualitative, data presentationand conclusion drawing. In collecting data, researchers usethe method of observation, interviews and documentation.The results of this study are the decisions of the SlemanReligious Court in case No.796 / Pdt.G / 2018 / PA. Smn concerning the rescheduling of murabahah contracts inaccordance with Islamic law because they have used thefoundation of Islamic law. The decision of the SlemanReligious Court only strengthened the decision to bring upa peace agreement and to schedule a murabaha agreement]]>
<![CDATA[IMPLEMENTASI ETIKA BISNIS ISLAM DI CV RUMAH WARNA YOGYAKARTA ]]>
<![CDATA[Mulyawisdawati, Richa Angkita]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3539
<![CDATA[Islam sebagai suatu sistem yang mampu memberikandaya tawar positif di dalam perkembangan ekonomi saatini. Yaitu dengan menghadirkan nilai-nilai etika dan moralImplementasi Etika Bisnis Islam di CV Rumah Warna Yogyakarta148 Volume 13 Nomor 2, September 2019yang lengkap serta mengajarkan semua dimensi kehidupan,salah satunya adalah kegiatan berbisnis. Oleh karenanyaIslam tidak memperbolehkan seseorang melakukan aktivitasekonomi secara bebas untuk mencapai keinginan dankepuasannya dengan menghalalkan segala cara termasukdidalamnya antara lain; kecurangan, penipuan, riba,sumpah palsu, suap dan perbuatan batil lainnya.Penelitian ini adalah penelitian deskriptif analitikdengan pendekatan kualitatif. Adapun data yang diperolehmerupakan hasil wawancara penulis dengan beberapa stakeholder di CV Rumah Warna Yogyakarta serta observasilangsung pada objek.Hasil penelitian menunjukkan bahwa secarakeseluruhan CV Rumah Warna Yogyakarta telahmengimplementasikan kelima prinsip etika bisnisdalam Islam, yaitu diantaranya; prinsip tauhid; prinsipkeseimbangan; prinsip kehendak bebas; prinsip tanggungjawab serta prinsip kebajikan (ihsan).]]>
<![CDATA[SEJARAH HUKUM PERBANKAN SYARIAH DI INDONESIA ]]>
<![CDATA[Hidayat, Iman Nur]]>;
<![CDATA[Ismail, Nurizal]]>;
<![CDATA[Annisaa, Alifia]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3544
<![CDATA[Since 1934, the idea to establish an Islamic bank hasarisen. It began with the concept that the banks? interest isharam. Then the establishment of Bank Perkreditan Rakyat(BPR) which used zero interest in its operational system. MUIbanking team was established in 1992, after Lokakarya BungaBank MUI, to manage the establishment of first Islamic bank,namely Bank Muamalat Indonesia on 1 November 1991.In era law no. 10 of 1998, dual banking system appeared,and the acknowledgement of three banking types existencebegan in law 21 of 2008 because those were mentioned inlaw no. 21 of 2008. The method used in this research is ahistorical method, in which search for data and facts frompast that has correlations with the implementation of Islamicbanking from the first establishment until 2014 (1992-2014)then recite it in this research. The finding revealed that theexistence of legal act (Law No. 21 of 2008) have been giving anincrease in the number of Sharia Commercial Banks whichwere originally only three Islamic Commercial Banks (BUS)up to 14. This can be an input for the government that forall sharia-compliant matters such as sharia insurance, shariamutual funds, Islamic capital markets, and others, it requireslegal aspects from the government that regulate it so that thedevelopment of Sharia economy in Indonesia will accelerate.]]>
<![CDATA[ANALISIS PUTUSAN MAHKAMAH KONSTITUSI NO. 005/PUU-IV/2006 (BERDASARKAN ASAS NEMO JUDEX IDONEUS IN PROPRIA CAUSA DAN PRINSIP ISTIQLAL QADHA) ]]>
<![CDATA[Arif, achmad]]>;
<![CDATA[Dewantara, Affrizal Berryl]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3540
<![CDATA[Putusan Mahkamah Konstitusi No.005/PUUIV/2006 yang menguji Undang-Undang Komisi Yudisialberkenaan dengan frasa ?Hakim dan Hakim Konstitusi?mengundang perdebatan. Permohonan pengujian UU inidiajukan oleh Hakim Agung yang merasa dirugikan hakkonstitusionalnya dengan adanya pengawasan dari KomisiYudisial. Mahkamah Konstitusi sebagai satu-satunya lembaganegara yang diberi kewenangan oleh UUD 1945 untukmenguji undang-undang menerima permohonan ini danmengadilinya hingga putusan. Namun langkah yang diambilMahkamah Konstitusi ternyata menimbulkan pelanggaranasas peradilan yang berlaku di Indonesia yakni asas bahwahakim tidak boleh mengadili kasus yang berkaitan dengandirinya sendiri (nemo judex idoneus in propria causa).Sebagai upaya islamisasi hukum, Islam sebagai agama yangkomprehensif juga mengatur mengenai prinsip kehakimandisebut dengan prinsip istiqlal qadha. Maka penulis berusahamenganalisis langkah Hakim Konstitusi menerima perkaraini dari sudut pandang hukum dan hukum Islam. daripenelitian ini menunjukan langkah yang dilakukan HakimKonstitusi dengan melanggar asas Penelitian ini bertujuanuntuk mengetahui kandungan dari Putusan No.005/PUUIV/2006 dari asas nemo judex idoneus in propria causaSelanjutnya penulis berusaha meninjau langkah HakimKonstitusi dalam menerima perkara tersebut dari prinsipprinsipistiqlal qadha.Hasil peradilan diatas bukan tanpasebab, namun karena Mahkamah Konstitusi sebagai satusatunyalembaga negara yang diberi kewenangan oleh UUD1945 maka Mahkamah Konstitusi memilih melanggar asasbahwa hakim tidak boleh mengadili kasus yang berkaitandengan dirinya sendiri dari pada asas hakim tidak bolehmenerima perkara yang diajukan kepadanya. Berdasarkanasas hakim harus menerima perkara yang diajukan kepadanya(ius curia novit) maka MK menerima dan mengadili kasusini. Dalam pandangan istiqlal qadha hal ini juga bukan suatupelanggaran karena Islam memandang hakim sebagai orangyang memiliki kompetensi tertentu yang mampu berijtihad,memeriksa, mengadili dan memutus perkara yang diajukankepadanya.PSelanjutnya penulis berusaha meninjau langkah HakimKonstitusi dalam menerima perkara tersebut dari prinsipprinsipistiqlal qadha.Hasil peradilan diatas bukan tanpasebab, namun karena Mahkamah Konstitusi sebagai satusatunyalembaga negara yang diberi kewenangan oleh UUD1945 maka Mahkamah Konstitusi memilih melanggar asasbahwa hakim tidak boleh mengadili kasus yang berkaitandengan dirinya sendiri dari pada asas hakim tidak bolehmenerima perkara yang diajukan kepadanya. Berdasarkanasas hakim harus menerima perkara yang diajukan kepadanya(ius curia novit) maka MK menerima dan mengadili kasusini. Dalam pandangan istiqlal qadha hal ini juga bukan suatupelanggaran karena Islam memandang hakim sebagai orangyang memiliki kompetensi tertentu yang mampu berijtihad,memeriksa, mengadili dan memutus perkara yang diajukankepadanya.utusan Mahkamah Konstitusi No.005/PUUIV/2006 yang menguji Undang-Undang Komisi Yudisialberkenaan dengan frasa ?Hakim dan Hakim Konstitusi?mengundang perdebatan. Permohonan pengujian UU inidiajukan oleh Hakim Agung yang merasa dirugikan hakkonstitusionalnya dengan adanya pengawasan dari KomisiYudisial. Mahkamah Konstitusi sebagai satu-satunya lembaganegara yang diberi kewenangan oleh UUD 1945 untukmenguji undang-undang menerima permohonan ini danmengadilinya hingga putusan. Namun langkah yang diambilMahkamah Konstitusi ternyata menimbulkan pelanggaranasas peradilan yang berlaku di Indonesia yakni asas bahwahakim tidak boleh mengadili kasus yang berkaitan dengandirinya sendiri (nemo judex idoneus in propria causa).Sebagai upaya islamisasi hukum, Islam sebagai agama yangkomprehensif juga mengatur mengenai prinsip kehakimandisebut dengan prinsip istiqlal qadha. Maka penulis berusahamenganalisis langkah Hakim Konstitusi menerima perkaraini dari sudut pandang hukum dan hukum Islam. daripenelitian ini menunjukan langkah yang dilakukan HakimKonstitusi dengan melanggar asas Penelitian ini bertujuanuntuk mengetahui kandungan dari Putusan No.005/PUUIV/2006 dari asas nemo judex idoneus in propria causa.1 Dosen Fakultas Syariah Prodi Perbandingan Madzhab universitas DarussalamGontor.2 Mahasiswa Fakultas Syariah Prodi Perbandingan Madzhab universitasDarussalam Gontor.Analisis Putusan Mahkamah Konstitusi No. 005/Puu-Iv/2006...170 Volume 13 Nomor 2, September 2019Selanjutnya penulis berusaha meninjau langkah HakimKonstitusi dalam menerima perkara tersebut dari prinsipprinsipistiqlal qadha.Hasil peradilan diatas bukan tanpasebab, namun karena Mahkamah Konstitusi sebagai satusatunyalembaga negara yang diberi kewenangan oleh UUD1945 maka Mahkamah Konstitusi memilih melanggar asasbahwa hakim tidak boleh mengadili kasus yang berkaitandengan dirinya sendiri dari pada asas hakim tidak bolehmenerima perkara yang diajukan kepadanya. Berdasarkanasas hakim harus menerima perkara yang diajukan kepadanya(ius curia novit) maka MK menerima dan mengadili kasusini. Dalam pandangan istiqlal qadha hal ini juga bukan suatupelanggaran karena Islam memandang hakim sebagai orangyang memiliki kompetensi tertentu yang mampu berijtihad,memeriksa, mengadili dan memutus perkara yang diajukankepadany]]>
