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Al-Ihkam: Jurnal Hukum dan Pranata Sosial
Published by Institut Agama Islam Negeri Madura
ISSN : 1907591X     EISSN : 24423084     DOI : https://doi.org/10.19105/al-lhkam.v15i2.2734
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice
Al-Ihkam: Jurnal Hukum dan Pranata Sosial Al-Ihkam: Jurnal Hukum dan Pranata Sosial is a high-quality open- access peer-reviewed research journal published by the Faculty of Sharia, Institut Agama Islam Negeri Madura, Pamekasan, East Java, Indonesia. The focus is to provide readers with a better understanding of Islamic Jurisprudence and Law concerning plurality and living values in Indonesian and Southeast Asian society by publishing articles and research reports. Al-Ihkam specializes in Islamic Jurisprudence and Indonesian and Southeast Asian Islamic Law and aims to communicate original research and relevant current issues. This journal warmly welcomes contributions from scholars of related disciplines. It aims primarily to facilitate scholarly and professional discussion over current developments on Islamic Jurisprudence and Law concerning Indonesian and Southeast Asian plurality and living values. Publishing articles exclusively in English or Arabic since 2018, the journal seeks to expand boundaries of Indonesian Islamic Law discourses to access broader English or Arabic speaking contributors and readers worldwide. Hence, it welcomes contributions from international legal scholars, professionals, representatives of the courts, executive authorities, researchers, and students. Al-Ihkam basically contains topics concerning Jurisprudence and Indonesian and Southeast Asian Islamic Law society. Novelty and recency of issues, however, are the priority in publishing. The range of contents covers established Jurisprudence, Indonesian and Southeast Asian Islamic Law society, local culture, to various approaches on legal studies such as comparative Islamic law, political Islamic Law, and sociology of Islamic law and the likes.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 9 Documents
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THE URGENCY OF DONATED LAND CERTIFICATION IN SAMPANG REGENCY OF MADURA Moh. Wardi
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.750

Abstract

Abstract:People  donated their property such as lands or buildings because of charity of their selfand familyand for the sake of hereafter investment. However, there some obstacles faced to certify the given donated land, particularly in terms of administration and finance. The purpose of this research is to identify and explain the urgency, problems, and alternative solutions concerning the donated land certification in Sampang subdistrict. The research method used in this research was qualitative research with a focus on phenomenological research type. The data was obtained through interview and observation. Then, the data was analyzed by using data reduction, data display or data presentation, and data conclusion. The informants in this research were people in Sampang subdistrict consisting of 20 people. The research findings showed: The first, people donated their property because of charity of their self and family. Landsor buildings were registered to have a donatedland certificate in order to avoid an accusation from the heir of the land or building being donated in the future. The second, the famous phenomenon and problem in donation (waqf) were that the process of donated land submission conducted by a wâqif [a person who donated the land or the building] to a nâdzir [a committee or person who who received the donation] without the approval of wâqif heirs. In addition, the service was different in terms of administration and the amount of money should be paid from a donated and non-donated land certification in National Land Affairs Agency (BPN). The third, the alternative solution which is provided was thatthe submission of donated property is not enough to doonly through verbal agreement, but this wassuggested to that wâqif and nâdzir had to sign an official agreement or memorandum of understanding (MoU). When the required documents of certifying the donated property was not proceeded yet by or they lasted very long in in PPAIW and BPN, the relevant action that should be taken wasto clarify what the prime problem are to the PPAIW and BPN officer.                                                                         Key Words:certification, donated land, wâqif, nâdzir Abstrak:Masyarakat mewakafkan harta bendanya berupa tanah dan atau bangunannya karena semata-mata amal jariyah diri dan keluarga untuk investasi akhirat. Namun, dalam rangkaian prosesnya, ia menuai problem yang menghambat proses sertifikasi tanah wakaf, di antaranya adalah masalah administrasi dan pembiayaan. Tujuan penelitian ini adalah untuk mengetahui dan menjelaskan problem, dan solusi alternatif tentang sertifikasi tanah wakaf di Kecamatan Sampang. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan jenis penelitian fenomenologis. Data diperoleh dari hasil wawancara dan observasi. Selanjutnya, analisis data dilakukan dengan reduksi data, display atau penyajian data, dan tahap kesimpulan. Informan dalam penelitian masyarakat Kecamatan Sampang yang terdiri atas 20 wâqif. Hasil penelitian menunjukan: Pertama, masyarakat mewakafkan harta bendanya karena semata-mata amal jariyah diri dan keluarga. Tanah/bangunan didaftarkan sertifikat tanah wakaf supaya tidak ada gugatan di kemudian hari dari ahli waris. Kedua, fenomena dan persoalan yang lazim dalam perwakafan, bahwa pada saat penyerahan tanah wakaf oleh wâqif kepada nâdzir tanpa persetujuan dari calon ahli waris wâqif. Selain itu, ada versi yang berbeda di masyarakat tentang pelayanan, frekuensi administrasi, dan nominal biaya antara tanah wakaf dan non wakaf di BPN. Ketiga, solusi alternatifnya, bahwa  penyerahan harta wakafnya tidak cukup melalui lisan/perkataan, namun dengan perjanji-an/MoU. Langkah-langkah yang paling relevan ketika berkas mengendap/lama di PPAIW dan BPN yaitu menindak lanjuti akar persoalannya ke PPAIW dan BPN.
LEGALISASI ABORSI DALAM PERSPEKTIF MEDIS DAN YURIDIS Khoirul Bariyyah; Khairul Muttaqin
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.755

Abstract

Abstrak:Akhir-akhir ini, banyak perempuan yang mengakhiri kehamilannya dengan cara aborsi. Setiap tahunnya data pelaku aborsi di Indonesia bukan semakin menurun namun sebaliknya. Data yang dihimpun Komnas Perlindungan Anak Indonesia (KPAI) menemukan dalam kurun waktu tiga tahun (2008-2010) kasus aborsi terus meningkat. Pada 2008 ditemukan 2 juta jiwa anak korban Aborsi, tahun 2009 naik 300.000 menjadi 2,3 juta janin yang dibuang paksa. Sementara itu, pada 2010 naik 200.000 menjadi 2,5 juta jiwa. 62,6 persen pelaku di antaranya adalah anak berusia di bawah 18 tahun.. Lalu, bagaimana sebenarnya tanggapan dari pihak medis, yuridis, dan hukum Islam dalam menyelesaikan permasalahan ini? Tiga elemen ini sangat memengaruhi tindakan masyarakat. Dalam hal ini, para medis melihat bahwa aborsi hanya dapat dilakukan jika perempuan tersebut terindikasi penyakit yang mengancam hidupnya jika kehamilan itu tetap dipertahankan. Sedangkan hukum di Indonesia menindak tegas pelaku aborsi dan pada mereka yang membantu melakukan aborsi tersebut, namun aborsi juga dapat dilakukan pada korban perkosaan. Sedangkan dalam pandangan Islam, aborsi yang dilakukan secara sengaja adalah perbuatan yang benar-benar melanggar hukum apabila usia kehamilan sudah mencapai 120 hari. Tiga peraturan tersebut seharusnya dapat berkolaborasi agar mencapai keinginannya untuk mengurangi praktik aborsi, karena jika salah satunya tidak ada kesesuaian hukum dan ketidakpastian peraturan hal itu hanya akan membantu para pelaku aborsi muncul lebih banyak lagi.Abstract:Nowdays, there were many womans stopped their pregnancy by abortion. Every year, data of prepators of abortion in Indonesia not to be decrease but going to be on the increase. Data that are collected by Komnas Perlindungan Anak Indonesia (KPAI) founds in three years (2008-2010), abortion case was going to be increase. In 2008 was found 2 million souls of child becomes the victims of abortion. In 2009, it was increase 300.000 souls become 2,3 million. While, in 2010 it was increase to 200.000 becomes 2,5 million souls have been died by abortion. 62,6% of the prepators were did by youngs people under 18th. Then, how the medical, juridical, and Islamic law responds about these problems? These three elements are very influence to the act of societies. In this case, the medical view that abortions can only be applied if the woman indicated life-threatening disease. Whereas, in Indonesian law firm action against the perpetrators of abortion and those who assist abortion. but abortion may also be performed on rape victims. Whereas, in the view of Islam, abortion is absolutely intentional unlawful if the age of the baby are 120 days and more. These three things need to collaborate in order to achieve the desire to reduce the practice of abortion, because if one of them there is not suitable law and uncertain regulations these will only help the perpetrators of abortion many more.
THE POLITICAL SCRIMMAGE OF THE RELIGIOUS COURT’S LAW AS THE JUDICIAL INSTITUTION IN THE REFORMATION ERA IN INDONESIA Erie Hariyanto
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.782

Abstract

Abstract:Religious court as one of the four court environments is a special court for Moslems with its special authority scope also, either about its matter or its justice seekers (justiciabel). During twice of law changing in the reformation era, the court authority in the religious court’s environment is widened, this is suitable with the law development and the society’s need of law, especially Moslems. Although it has been ten years that the law of religious court is legitimated (2006-2016) but there are still problems in the authority of the religious court in the reformation era, some of them are the material law factor, where there has been no material laws and specific judicial procedure in the religious court environment. The factor of law politic of the Supreme Court (MA) as the highest institution should have given more attention to religious courts by synchronize the law regulation about special authority had by the religious court, and the third factor is cultural law in society which waits for the professionalism and integrity of the religious court in taking the new responsibility mainly in solving the Islamic economy dispute Abstrak:Peradilan agama sebagai salah satu dari empat lingkungan peradilan, merupakan lembaga peradilan khusus yang ditujukan kepada umat Muslim dengan lingkup kewenangan yang khusus pula, baik mengenai perkaranya maupun para pencari keadilannya (justiciabel). Dalam dua kali perubahan undang-undang di era reformasi, kewenangan pengadilan di lingkungan peradilan agama semakin diperluas, hal ini sesuai dengan perkembangan hukum dan kebutuhan hukum masyarakat, khususnya masyarakat Muslim. Walaupun sudah sepuluh tahun undang-undang peradilan agama disahkan (2006– 2016), namun problematika kewenangan Pengadilan Agama di era reformasi masih saja ada di antaranya adalah faktor materi hukum belum ada hukum materiil dan acara khusus di lingkungan pengadilan agama, Faktor politik hukum Mahkamah Agung sebagai lembaga tertinggi semestinya memberikan perhatian yang lebih kepada peradilan agama yaitu dengan melakukan singkronisasi peraturan perundangan-undangan mengenai kewenangan khusus yang dimiliki peradilan agama, dan faktor ketiga budaya hukum masyarakat menunggu profesionalitas dan integritas lembaga peradilan agama dalam mengembangan amanah kewenangan baru utamanya dalam penyelesaian sengketa ekonomi Islam.
TRANSFORMATION OF MAQÂSHID Al-SYARÎ’AH (An Overview of the Development of Islamic Law in Indonesia) Absori .; Aidul Fitriciada Azhari; M. Mu’inudinillah Basri; Fatkhul Muin
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.854

Abstract

Abstract:This study is part of an effort to systematize the basic conception of the values of the sharia as the foundation in the life of nation and state life, where the orientation is to embody the essence of the religious life through the maqâshid al-syarî`ah. Islam as al-dîn has been providing the basics of life of Muslims through the al-Qur’an and as-Sunnah. Both of these contain guidance values of human life, including in running the sharia for Muslims. Sharia (syarî`ah) in perspective of terminology is "street". In an isthilâhî perspective, it is a way to get to God. The basic meaning of sharia itself should be realized in the basic understanding maqâshid al-syarî`ah, which can be interpreted within the scope of statehood, because the meaning contained are the values of universality of maqâshid al-syarî`ah. In the context of Indonesian, then maqâshid al-syarî`ah is part of the basic conception air Almighty God with the aim of creating prosperity for the people of Indonesia. In this study, the approach used is the doctrinal bases to study literature. This study is the strengthening of the maqâshid al-syarî`ah as the basis for the development of Islamic law.Abstrak:Kajian ini merupakan bagian dari upaya untuk sistematisasi konsep dasar dari nilai-nilai syari’ah sebagai pondasi dalam kehidupan berbangsa dan kehidupan bernegara, dimana orientasi tersebut adalah untuk mewujudkan hakikat kehidupan dalam beragama melalui maqâshid al-syarî`ah. Islam sebagai al-dîn telah memberikan dasar-dasar kehidupan umat Muslim melalui al-Qur’an dan al-Sunnah. Kedua hal tersebut mengandung nilai-nilai tuntunan kehidupan umat manusia termasuk dalam menjalankan syariah bagi umat Muslim. Syari’ah dalam perspektif terminologi merupakan “jalan”. Sedangkan secara isthilâhî, ia dimaknai sebagai jalan untuk sampai kepada Allah SWT. Makna dasar dari syari’ah itu sendiri harus diwujudkan dalam pemahaman dasar maqâshid al-syarî’ah, di mana dapat dimaknai dalam cakupan kehidupan bernegara, karena makna yang terkandung adalah nilai-nilai universalitas dari maqâshid al-syarî`ah. Dalam konteks keindonesiaan, maka maqâshid al-syarî`ah merupakan bagian dari konsepsi dasar berketuhanan Yang Maha Esa dengan tujuan menciptakan kesejahteraan bagi rakyat Indonesia. Dalam kajian ini, pendekatan yang digunakan adalah pendekatan doktrinal dengan mendasarkan kepada kajian kepustakaan. Kajian ini merupakan penguatan maqâshid al-syarî`ah sebagai dasar pem-bangunan hukum Islam.
MANAGEMENT OF ABANDONED LAND IN THE PERSPECTIVE OF ISLAMIC LAW AND NATIONAL LAW OF LAND Ridwan .
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.855

Abstract

Abstract:This article is aimed at showing that land has not only economic values, but also social values. Abandoning land indicates ignorance to both values and is against legal norms, both religious and state norms in Indonesia. The consequence of abandoning land by the owner, either in Islamic or national law perspective, will result in the banning of the rights of its possession by the state who has the authority to manage the use of land for social welfare. This article proves that both Islamic and national laws have a similarity in the basic law aspect, that land should have social and economic functions. The state has the juridical authority to ensure that land is used for social welfare, including assuring that there is no land abandoned by its owner. Abstrak:Artikel ini menunjukkan bahwa tanah di samping bernilai ekonomis, juga memiliki nilai sosial. Penelantaran tanah menunjukkan, selain adanya pengabaian terhadap kedua nilai tersebut, juga bertentangan dengan norma hukum, baik hukum Islam maupun hukum positif Indonesia. Konsekuensi penelantaran tanah yang dilakukan oleh pemilik tanah baik menurut hukum Islam maupun hukum nasional mengakibatkan pemerintah sebagai pemilik otoritas memiliki kewenangan untuk menarik kembali dan menjadikan tanah tersebut untuk kemaslahatan sosial. Artikel ini membuktikan bahwa antara hukum Islam dan hukum nasional memiliki kesamaan pada aspek hukum asas bahwa tanah harus memiliki fungsi sosial. Negara memiliki otoritas untuk memastikan bahwa tanah harus bias menjalankan fungsi kemaslahatan sosial termasuk menjamin tidak adanya tanah yang ditelantarkan oleh pemiliknya.
MATAKAO SEBAGAI UPAYA PREVENTIF DAN REPRESIF TERHADAP TINDAK PENCURIAN DI PULAU AMBON DALAM PERSPEKTIF HUKUM ISLAM La Jamaa
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.856

Abstract

Abstrak:Pencurian merupakan tindak pidana meresahkan masyarakat, sehingga dibutuhkan upaya preventif, dan represif, baik dari aparat kepolisian maupun kesadaran masyarakat sendiri. Upaya yang dilakukan masyarakat dusun Telaga Pange dan Telaga Pange di pulau Ambon terhadap pencurian tersebut adalah penggunaan matakao. Penelitian ini mengungkap dampak penggunaan matakao terhadap pencegahan pencurian barang masyarakat dusun Telaga Pange dan Telaga Kodok dan penggunaan matakao dianalisis dari aspek preventif dan represif terhadap pencurian dalam perspektif hukum Islam. Penelitian ini menggunakan pendekatan syar’i dan fenomenologis serta dianalisis secara kualitatif deskriptif. Data dikumpulkan melalui teknik observasi dan wawancara mendalam kepada beberapa informan. Hasil penelitian menunjukkan bahwa masyarakat dusun Telaga Pange dan Telaga Kodok memercayai penggunaan matakao menimbulkan efek fisik berupa rasa sakit kepada pencuri tanaman atau hewan ternak yang dipasang matakao. Matakao karimpu menimbulkan efek psikologis; pencuri kesulitan keluar dari areal tanaman atau hewan ternak yang dicurinya hingga ditemukan korban atau orang lain. Rasa sakit yang dialami pencuri akan hilang, setelah diberikan penawar, jika pencuri mengakui perbuatannya dan bertobat tak akan mencuri lagi di hadapan korban (pemilik barang). Sehingga tanaman dan hewan ternak masyarakat setempat aman dari pencurian. Karena itu, matakao berdampak positif sebagai upaya preventif sekaligus represif terhadap pencurian di dusun Telaga Pange dan Telaga Kodok. Usaha pencegahan dari pencurian itu, sejalan dengan maqashîd al-syarî`ah, sebab pencurian merupakan jarîmah hudûd dalam hukum Islam. Pengakuan pelaku pencurian pada dasarnya merupakan alat bukti yang sah dalam perspektif hukum Islam.Abstract:Theft is a criminal act of disturbing the public, so that the necessary preventive measures and repressive, including police and public awareness. Efforts are being made publics of Telaga Pange village and Telaga Kodok on the Ambon island against the theft, is the use matakao. This study reveals the impact of the use matakao, to the prevention of theft of Telaga Pange and Telaga Kodok village communities; and analyze the use matakao from preventive and repressive aspects against theft in the perspective of Islamic law. This research uses syar’i and phenomenological approachs, and analyze it qualitatively-descriptively. Data were collected through observation and in-depth interview techniques to several informants. The results showed that Telaga Pange and Telaga Kodok village community trust that matakao use of physical effects in the form of pain to the thief crops, livestock mounted submit their matakao. Matakao karimpu causes psychological effects; thieves had trouble getting out of the plant area, or livestock stolen, until it finds a victim, or others. The pain experienced thief will be lost, after being given the antidote, if the thief confess and repent will not steal again, in the presence of the victim (the owner of the goods). So that, the plants and animals of local communities, safe from theft. Matakao, therefore, have a positive impact as well as repressive preventive measures against theft, in Telaga Pange and Telaga Kodok vilage. Prevention of theft, in line with the maqâshid al-syarî`ah, because theft is jarîmah hudûd in Islamic law. Recognition culprit is basically valid evidence in the perspective of Islamic law.   
POSITIFISASI HUKUM ISLAM DAN FORMALISASI SYARI’AH DITINJAU DARI TEORI OTORITARIANISME KHALED ABOU EL-FADL Labib Muttaqin
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.859

Abstract

Abstrak:Salah satu agenda reformasi di Indonesia adalah mewujudkan demokratisasi yang lebik, konsekwensinya kebebasan dan keterbukaan harus dibuka seluas-luasnya baik dalam bidang politik, hukum, ekonomi, budaya, dan lain-lain. Pada era ini telah menciptakan suatu kondisi yang mendukung bangkitnya kembali gerakan politik Islam di Indonesia, salah satu gerakanya adalah usaha positifisasi hukum Islam. Gerakan tersebut diasumsikan sebagai gerakan yang kontra produktif, karena positifisasi hukum Islam hanya akan terjebak dalam bingkai otoritarianisme sehingga dikhawatirkan akan menutup pintu ijtihad. Menurut Khaled Abou El-Fadl, hukum Islam bukanlah hukum Tuhan itu sendiri. Hukum Islam hanyalah hasil dari proses interpretasi manusia akan hukum Tuhan. Oleh karena itu, hukum Islam tidak boleh berwatak otoriter. Dalam konteks Indonesia, praktik-praktik otoritarianisme berbasis hukum Islam kerapkali dilakukan baik oleh pemerintah maupun kelompok masyarakat tertentu, yaitu dengan menjadikan hukum Islam sebagai hukum positif. Hal ini berakibat terwujudnya hukum Islam yang kaku, mengikat, absolut, dan otoriter. Dengan demikian, terbangunlah suatu asumsi bahwa tindakan positifisasi hukum Islam hanya akan terjatuh kepada tindakan otoritarianisme.Abstract:One of the reform agenda in Indonesia is to achieve a better democratization, consequently, freedom, and openness must be opened wide as possible both in the fields of politics, law, economics, culture, etc. In this era has created a condition that supports the revival of Islamic political movements in Indonesia. One of the movements is an attempt positivization of Islamic law. The movement is assumed as the movement of the counter-productive, because positivization of Islamic law will only be stuck in the frame of authoritarianism, so feared would close the door of ijtihad. According to Khaled Abou El-Fadl, Islamic law is not the law of God itself. Islamic law is merely the result of the process of human interpretation of the law of God. Therefore, Islamic law should not be authoritarian character. In the Indonesian context, the practices of Islamic law based authoritarianism is often done either by the government or certain groups of people, namely by making Islamic law as a positive law, this has resulted in the establishment of strict Islamic law, binding, absolute, and authoritarian. Thus awakened an action positivization assumption that Islamic law would only fall to the action of authoritarianism. 
THE IMPLEMENTATION OF CASH WAQF IN THE PESANTREN OF AL-AMIEN PRENDUAN SUMENEP REGENCY OF MADURA Moch. Cholid Wardi
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.860

Abstract

Abstract:Cash waqf still becomes the frame in the ulama’ debate, especially in Hanafiyah and Syâfi`îyah schools. Therefore, it requires deeper insight either empirically from the field or theoritically in Islamic law analysis through aqwâl al-`ulamâ’, so that the concept and the legal basis of its management and development can be known. This paper discusses about productive waqf and the uniqueness of the application of management of cash waqf  in a pesantren (Islamic boarding school). Besides, the standardisation of the law applied in the implementation of the cash waqf which encompasses: al-Qur'an, Hadits, fiqh rules, and aqwâl al-`ulamâ’ needs to be analyzed fo find out a conclusion of the implementation status. In the implementation, there are many unique things which are interesting to analyze, namely the use of the institution fund which is oriented to develop cash waqf and the exictence of waqf board which becomes the highest decision maker. It means that the highest leader is no longer on the foundation but on the waqf board because all of the pesantren’s assets become waqf   property, even the body and everything valuable to them are made as waqf assets.Abstrak:Cash waqf  atau biasa disebut dengan wakaf tunai ini masih menjadi bingkai dalam perdebatan ulama, lebih-lebih dari golongan Hanafiyah dan Syâfi’îyah. Oleh karenanya, ia perlu digali informasi baik secara empiris di lapangan maupun secara teoritis dalam kajian hukum Islam melalui aqwâl al-`ulamâ’ sehingga dapat diketahui konsep dan dasar hukum yang dipakai dalam pengelolaan dan pengembangannya. Tulisan ini membahas wakaf produktif dan keunikan pelaksanaan manajemen wakaf tunai di pesantren. Di samping itu, standarisasi hukum yang digunakan dalam implementasi perwakafan tunai ini (cash waqf) yang meliputi: al-Qur`ân, Hadits, kaidah fiqhiyah, kaidah ushuliyah, dan aqwâl al-‘ulamâ perlu dikaji untuk menemukan kesimpulan status pelaksanaannya. Dalam implementasinya, beberapa hal unik yang menarik untuk dikaji, yaitu penggunaan dana lembaga yang diorientasikan untuk mengembangkan wakaf tunai. Eksistensi badan wakaf yang menjadi penentu kebijakan tertinggi, artinya pimpinan tertinggi tidak lagi dipegang oleh yayasan, melainkan badan wakaf karena semua aset pesantren dijadikan sebagai harta wakaf, bahkan badan dan sesuatu yang bermanfaat dari diri mereka dijadikan sebagai aset wakaf.
TINGKAT PENGGUNAAN MULTI AKAD DALAM FATWA DEWAN SYARI’AH NASIONAL–MAJELIS ULAMA INDONESIA (DSN-MUI) Burhanuddin Susamto
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 11 No. 1 (2016)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v11i1.862

Abstract

Abstrak:Artikel ini bermula dari persoalan tentang hukum multi akad dan level penggunaannya dalam fatwa DSN-MUI (Dewan Syari’ah Nasional Majelis Ulama Indonesia). Untuk menganalisis persoalan tersebut, penulis menggunakan jenis penelitian hukum normatif (normatie legal research) dengan pendekatan konseptual. Fakta bahwa fatwa DSN-MUI banyak mengadopsi akad-akad baik yang bersifat tunggal maupun multi (al-’uqûd al-murakkabah). Multi akad ada yang bersifat alamiah (al-‘uqûd al-murakkabah al-thabî’îyah) dan hukumnya diperbolehkan. Sedangkan multi akad hasil modifikasi (al-‘uqûd al-murakkabah al-ta’dîlah) hukumnya masih tergantung dari bagaimana bentuk modifikasinya. Jika modifikasi akad tidak melanggar prinsip Sunnah tentang penggabungan akad, maka hukumnya diper- bolehkan. Begitu pula sebaliknya, jika terjadi penggabungan akad se- hingga terdapat keterkaitan (mu’allaq), maka haram hukumnya. Dari total akad yang diadopsi dalam fatwa DSN-MUI, ada sekitar 60,68 % yang menggunakan akad secara tunggal dan sisanya 39,32 % melalui pendekatan multi akad agar dapat diterapkan dalam transaksi modern. Abstract:This article begins from issues of the law of hybrid contracts and the level of their using in the fatwa of DSN-MUI (National Sharia Board – Assembly of Indonesian Ulama). To analyze these issues, I use a normative legal research with a conceptual approach. The fact that the fatwa of DSN-MUI has adopted many contracts (al-‘uqûd) both in single form and hybrid contract (al-'uqûd al-murakkabah). There are two hybrid contracts namely that natural (al-'uqûd al-murakkabah al-thabî'îyah) is permissible, while law of hybrid contracts modified (al-'uqûd al-murakkabah al-ta'dîlah) is still depend on how to modify it. If the modification of the contracts does not violate the principle of hadith, then it is permissible. Otherwise, if there is a melting of contracts causing inter connected each others (mu'allaq) it is unlawful. Of the total contract is absorbed, there were approximately 60.68% using singgle contract and the remaining 39.32% using hybrid contract to be applied in modern transactions.

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