Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum
Al-Ahkam journal aims to facilitate and to disseminate an innovative and creative ideas of researchers, academicians and practitioners who concentrated in Sharia and Law. It covers textual and fieldwork with various perspectives of Islamic family law, Islamic economic law, Islam and gender discourse, and also legal drafting of Islamic civil law.
Articles
152 Documents
<![CDATA[Hukum Progresif Penanganan Hak Nafkah Anak dalam Kasus Perceraian di Pengadilan Agama (Studi di Pengadilan Agama Karesidenan Surakarta) ]]>
<![CDATA[Masrukhin, M]]>;
<![CDATA[Damayanti, Meliana]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 1 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i1.1794
<![CDATA[Menurut ketentuan undang-undang perceraian hanya dapat dilakukan di depan sidang pengadilan setelah pengadilan yang bersangkutan berusaha dan tidak berhasil mendamaikan kedua belah pihak. Yang menjadi persoalan adalah apabila para pihak kurang cermat dalam mengajukan gugatan perceraian, terutama dalam hal tidak mencantumkan tuntutan yang menyangkut hak anak-anak para pihak, hal ini dapat berimplikasi serius terhadap masa depan anak-anak yang bersangkutan. Karena hakim dalam perkara perdata bersikap pasif, dalam pengertian bahwa ruang lingkup atau luas pokok perkara yang diajukan kepada hakim untuk diperiksa pada asasnya ditentukan oleh para pihak yang berperkara dan bukan oleh hakim.      Yang menjadi pokok masalah dalam penelitian ini adalah: (1) bagaimana penanganan perkara perceraian yang dalam gugatannya tidak mencantumkan tuntutan hak nafkah anak. Dan (2) bagaimana pertimbangan hakim dan landasan hukum yang digunakan dalam memutuskan perkara perceraian yang dalam gugatannya tidak mencantumkan tuntutan hak nafkah anak dalam perspektif hukum progresif.      Penelitian ini merupakan penelitian lapangan dengan pendekatan deskriptif kualitatif, sehingga sumber data utamanya berupa data primer yang diperoleh di lapangan melalui wawancara dengan didukung data sekunder dan data tersier. Teknik pengumpulan datanya menggunakan wawancara secara semi terstruktur dan metode dokumentasi. Sedangkan analisis datanya menggunakan analisis kualitatif.      Hasil dari penelitian ini adalah bahwa terhadap penanganan perkara perceraian yang dalam gugatannya tidak mencantumkan tuntutan Hak Nafkah Anak, pada dasarnya hakim tidak bisa melebihi apa yang di tuntut oleh pihak penggugat dalam gugat cerai. Namun berdasarkan hak Ex Officio Hakim sehingga hakim dapat memberikan kewajiban kepada suami untuk memenuhi hak-hak mantan istri ataupun hak anaknya. Oleh karena itu biaya pemeliharaan anak dan nafkah anak di bebankan kepada suami (bapak), kecuali apabila suami karena penghasilannya tidak cukup maka istri (ibu) juga diberi kewajiban untuk ikut membantu biaya pemeliharaan dan nafkah anak. Kewajiban adanya nafkah dari ayah kepada anaknya yang belum mencapai usia 21 tahun. Umumnya majelis hakim akan memutuskan besarnya nafkah anak sebesar 1/3 dari nilai penghasilan suami. Namun tidak menutup kemungkinan lebih besar jika terdapat kesepakatan terkait hal tersebut dalam proses persidangan. Keberpihakan atau kecenderungan hakim terhadap hak anak dalam progresif persepsi dapat dikatakan ada, bahkan hakim menggunakan pendekatan persuasif yang mengajak agar sang ayah bisa mengupayakan yang terbaik bagi anaknya. Mengenai hal ini ada kesamaan sikap pada setiap hakim di Pengadilan Agama Surakarta terkait pemahaman dalam progresif persepsi dimana lebih menitik beratkan pada pertimbangan keadilan dan kesejahteraan masyarakat dibandingkan menjalankan norma ultra petita yang ternyata merugikan salah satu pihak terutama kepentingan anak di masa mendatang. Landasan hukum yang digunakan oleh hakim adalah hak Ex Officio hakim, pasal 105 KHI dan Perma No. 3 Tahun 2017.]]>
<![CDATA[INTERPRETASI HADITS NABI LARANGAN DUA AKAD DALAM SATU TRANSAKSI ]]>
<![CDATA[Yuliani, Marifah]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 2 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i2.1936
<![CDATA[This study aims to interpret the hadith "صَÙْقَتَيْن٠ÙÙÙŠ صَÙْقَةÙ". The method used is the method of criticism of sanad, criticism of matan, see the status and quality of the hadith, and analysis using textual, contextual and intercontextual interpretations. The hadith صَÙْقَتَيْن٠ÙÙÙŠ صَÙْقَة٠cannot be understood through textual because the purpose of this hadith is explained in another hadith. One of the prohibited buying and selling regarding this hadith is the difference between the purchase price of cash and credit. For example, buying and selling socks at 2 prices, ten thousand rupiah in cash or fifteen thousand rupiah in credit. The buyer has received the goods but there is no certainty whether the cash agreement or credit agreement. This is forbidden because it contains gharar (uncertainty, in this case the method of payment). Gharar / taghrir is forbidden in Islam because it causes one party to suffer a loss while the other party gets benefits, so that the purpose of buying and selling is the same willing between the seller and the buyer is not achieved. The solution that is allowed in buying and selling is the certainty of the buyer, choosing the method of payment in cash or credit (so avoiding gharar).]]>
<![CDATA[Standarisasi Halal Majelis Ulama Indonesia dalam Penyembelihan Ayam di Desa Kertawinangun Cirebon ]]>
<![CDATA[Muamar, Afif]]>;
<![CDATA[Jumena, Juju]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 1 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i1.2165
<![CDATA[AbstractThis study aims to determine the process of slaughtering broilers in the village of Kertawinangun and the process of slaughtering according to the the Indonesian Ulema Council standard. This research is descriptive-analytical using qualitative methods. This research resulted in three things, first, the method of slaughtering and processing stages of broilers grouped into three stages, namely the stages in the preparation of chickens, slaughtering, and processing of chickens. And secondly, several factors influence consumer behavior related to halal slaughter, namely; 1) Cultural Factors, namely human behavior is largely determined by the culture that surrounds it, and its influence will always change every time by the times. 2) Social factors include family groups and role models. 3) Personal factors consisting of age and stages of the life cycle, economic conditions, lifestyle, and personality.]]>
<![CDATA[KRITERIA KAFA’AH DALAM PERKAWINAN: ANTARA ABSOLUT-UNIVERSAL DAN RELATIF-TEMPORAL ]]>
<![CDATA[Ibrahimy, Ahmad Azaim]]>;
<![CDATA[Nawawi, Nawawi]]>;
<![CDATA[Nashirudin, Muh]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 2 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i2.2371
<![CDATA[Penelitian ini menemukan bahwa kriteria kafa’ah dalam perkawinan mencakup tiga dimensi yaitu dimensi etik-religius, status sosial dan material. Kafa’ah etik-religius bersifat mutlak, permanen dan universal dimana berlakunya  tidak terbatas pada ruang dan waktu. Sementara kafa’ah pada dimensi status sosial dan material bersifat relatif dan lokal. Kafa’ah berupa status sosial tidak memiliki dasar yang jelas dari al-Qur’an maupun sunnah Nabi SAW dan bertentangan dengan ajaran Islam yang memandang bahwa derajat seseorang tidak ditentukan dengan status sosial tetapi dengan aspek ketakwaannya. Dalam hal ini, status sosial sebagai kriteria  kafa’ah dalam penikahan dipengaruhi kefanatikan kultur budaya Arab yang berkembang pada waktu Islam di Arab. Begitu pula ulama ketika menformulasikan  kriteria kafa’ah dalam penikahan tidak lepas dari pengaruh kultur Arab. Karena itu, kafa’ah ini jelas bersifat fanatik kearaban yang bersifat temporal dan lokalitas yang tidak mungkin bisa diimplementasikan secara totalitas yang dibatasi ruang dan waktu. Yakni, kafa’ah dimensi status sosial bersifat relatif dan tidak mutlak hanya berlaku pada kalangan bangsa Arab saja, karena karakteristik Arab sangat menjaga terhadap  keturunan.  Memang ada pendapat ulama yang memberi kriteria kafa’ah berupa keturunan atau status sosial berdasarkan hadis sebenarnya bersifat temporal dan lokal yang bisa berubah sesuai dengan konteks sosial]]>
<![CDATA[Philosophical Values for Children's Legal Rules in the Positive Law of Islam Indonesia ]]>
<![CDATA[Nurhadi, Nurhadi]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 1 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i1.1775
<![CDATA[AbstractThe obligation to provide for a child is prioritized by a father, but if it is not capable, then the mother will take it. Ages earn a living from 0 to 21 years or get married. If a civil servant then the child salary is 1/3. The philosophy of child care obligations in Islamic UUP, if viewed from the axiological aspect of the benefit of the law, then the livelihood of children is a medium to achieve people's welfare, with the fulfillment of children's livelihood means that they have prepared quality human resources in the future, because in their livelihood three children aspects of fulfilling basic needs of children, namely primary needs, children's spiritual (psychological) needs and children's intellectual needs. From the axiological aspect of legal justice, the fulfillment of children's livelihood is full of the values of theological justice, social justice and gender justice. Whereas from the axiological aspect of legal certainty, the existence of legal sanctions on family law legislation serves as social control as a preventive measure to prevent acts of neglect of the child and repressive (forcing) parents to provide for the child by paying them later, as guarantee of child rights (child rights). ]]>
<![CDATA[Pengaruh Perbedaan Keterangan Saksi Jarimah Zina (Perpektif Hukum Positif dan Hukum Pidana Islam) ]]>
<![CDATA[Haq, Islamu]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 1 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i1.2129
<![CDATA[This study aims to examine the influence of witnesses' different opinion in adultery jarimah verification on suspect determination between positive law and Islamic criminal law perspectives.This research adapts library research (library research) conducted through reading, understanding books, theses, dissertations, websites and other literature related to problems by content analysis and the comparative approach between positive law and Islamic criminal law. The results of this study indicates that in a positive law, different witness testimonies can release a suspect from a guilty charge especially if the crime of adultery is lone standing criminal (Zelfstanding Delict). In the case of act of continuing (voortgezette handeling), differences in the testimony of witnesses does not make witness statements denied as long as the difference in witness testimony does not exceed the set limits. In Islamic Criminal Law, If there are differences in the statements of the four witnesses, all witnesses' opinions cannot be accepted unless the differences of opinion regarding time and place are not far apart. Penelitian ini bertujuan untuk mengetahui bagaimana pengaruh perbedaan pendapat saksi dalam pembuktian jarimah zina terhadap penetapan tersangka persfektif hukum positif dan hukum pidana Islam. Penelitian ini merupakan penelitian kepustakaan (library research), yaitu metode yang menggunakan riset kepustakaan baik melalui membaca, memahami buku-buku, tesis, disertasi, website maupun literatur lainnya yang sifatnya pustaka terkait dengan permasalahan dalam rangka memperoleh data, menggunakan analisis kontent (content analyzis ) dan metode komparasi antara hukum positif dan hukum pidana Islam. Hasil penelitian ini menunjukkan bahwa dalam hukum positif perbedaan keterangan saksi dapat membebaskan tersangka dari tuntutan bersalah, khususnya jika tindak pidana zina tersebut merupakan tindak pidana yang berdiri sendiri (Zelfstanding Delict). Berbeda jika tindak pidana zina merupakan perbuatan berlanjut (voortgezette handeling) perbedaan keterangan saksi tidak menjadikan keterangan saksi ditolak sepanjang perbedaan keterangan saksi tidak melewati batas yang telah ditetapkan. Dalam Hukum Pidana Islam Jika terjadi perbedaan keterangan pada keempat saksi, maka semua pendapat saksi tidak dapat diterima kecuali jika perbedaan pendapat mengenai waktu dan tempat tidak berjauhan.]]>
<![CDATA[PERAN HAKIM TERKAIT HAK EX-OFFICIO DALAM KASUS PERCERAIAN KARENA KEKERASAN DALAM RUMAH TANGGA (KDRT) DI PENGADILAN NEGERI DAN PENGADILAN AGAMA PURWOKERTO ]]>
<![CDATA[Damayanti, Meliana -]]>;
<![CDATA[Haniyah, Siti -]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 2 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i2.2771
<![CDATA[This article aims to determine the ex-officio rights of judges in the case of divorce eThis article aims to determine the ex-officio rights of judges in the case of divorce especially because of domestic violence in Purwokerto religious and District Court regarding the woman rights after divorce. By using mixed-methods within analysis descriptive legal qualitative: a case study and empiric legal method, The findings showed that the judge's decision regarding the rights of women were concluded as follows; 1) the contested or talaq/ divorce cases by verdict judgment could assign or guarantee legally the women rights after divorcing such as Mut'ah, child custody, property rights if not being the charge materials in which judges presumption should not decide the case on the outside of the charge materials (ultra-petition) as long as the judges had legal standing to do so. 2) The judges of Religious and District Court in Purwokerto had the ex officio rights in determining the wife’s rights whether requested or not. The judges were just in case of the cause of divorce where the husband and wife were not willing to be divorced. So, the judges utilized their ex officio rights to punish the husbands for providing Mut'ah according to their ability and feasibility. In brief, the result of this article is the ex officio of the judge allows to be used to attempt balancing of the parties’ right in divorce cases.specially because of domestic violence in Purwokerto religious and District Court regarding the woman rights after divorce. By using mixed-methods within analysis descriptive legal qualitative: a case study and empiric legal method, The findings showed that the judge's decision regarding the rights of women were concluded as follows; 1) the contested or talaq/ divorce cases by verdict judgment could assign or guarantee legally the women rights after divorcing such as Mut'ah, child custody, property rights if not being the charge materials in which judges presumption should not decide the case on the outside of the charge materials (ultra-petition) as long as the judges had legal standing to do so. 2) The judges of Religious and District Court in Purwokerto had the ex officio rights in determining the wife’s rights whether requested or not. The judges were just in case of the cause of divorce where the husband and wife were not willing to be divorced. So, the judges utilized their ex officio rights to punish the husbands for providing Mut'ah according to their ability and feasibility. In brief, the result of this article is the ex officio of the judge allows to be used to attempt balancing of the parties’ right in divorce cases. ]]>
<![CDATA[Transformasi Nilai-Nilai Islam dalam Hukum Positif ]]>
<![CDATA[Prasetyo, Yogi]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 1 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i1.1943
<![CDATA[Artikel ini bertujuan untuk menjelaskan permasalahan hukum positif nasional yang kering nilai-nilai agama dan upaya melakukan transformasi nilai-nilai Islam ke dalam hukum positif nasional. Metode penelitian yang digunakan adalah sosciological jurisprudence yang mengkaji hukum sebagai perilaku yang terkait dengan sistem norma hukum positif. Hasil penelitian menunjukkan, bahwa hukum Indonesia menggunakan civil law system warisan penjajah Belanda yang memahami hukum sebagai bentuk peraturan perundang-undangan tertulis yang tidak terkait dengan nilai-nilai kehidupan, termasuk agama. Hukum terdikotomik terpisah dari agama. Dampaknya hukum menjadi sekuler, hanya terkait dengan urusan keduniawian, sehingga melanggar hukum bukan merupakan dosa. Oleh karena itu perlu mentransformasikan nilai-nilai Islam ke dalam hukum positif nasional agar hukum dipahami sebagai bagian dari ketaatan kepada Tuhan. Mentaati hukum berarti juga bentuk dari ibadah. Mentransformasikan nilai-nilai Islam adalah menggunakan nilai-nilai dalam Islam yang dianggap baik, penting dan bermanfaat. Transformasi menghasilkan integrasi hukum dan agama ke dalam satu kesatuan sistem hukum yang terbentuk dari otentitas hukum masyarakat Indonesia yang mayoritas beragama Islam. Hal ini berarti sama dengan membangun peradaban Islam tanpa mendirikan negara Islam.]]>
<![CDATA[Pemberian Grasi dan Maaf dalam Bingkai Kajian Teoritik Tindak Pidana Pembunuhan (Studi Komparatif Hukum Positif dan Hukum Islam) ]]>
<![CDATA[Sari, Asih Puspo]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 1 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i1.2474
<![CDATA[Abstract In the Criminal Code there are several differences that are the reasons for the review of theories and the application of reasons for clemency or forgiveness. The theories that form the basis of forgiveness will lead to different views. In connection with sources of clemency (Positive Criminal Law) and forgiveness (Islamic Criminal Law) have differences. Where clemency is the prerogative of the president as the temporary head of state, forgiveness can only be given by the heirs of the victim as the party who lost the victim. This study aims to find out where the justice is if the granting of pardon/ apology is given by the president with only consideration from the Supreme Court. Meanwhile, in Islamic Law also regulates the apology for the perpetrators of the crime of murder which is the right of the heirs of the victim. This research is a qualitative research with the type of research used is library research. It is said as library research or document study because this research is mostly conducted on written regulations or other legal materials which are secondary in the library. Keyword: Pardon, Forgiveness, and Crime of Murder]]>
<![CDATA[Studi Komparatif Fikih Bencana Muhammadiyah dan Nahdlatul Ulama ]]>
<![CDATA[Farkhan, Farkhan]]>;
<![CDATA[Kamsi, Kamsi]]>;
<![CDATA[Asmuni, Asmuni]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 2 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22515/al-ahkam.v5i2.3281
<![CDATA[The background of the study is the existence of Fiqh Muhammadiyah and Fiqh Nahdlatul Ulama in coping with disaster, in response to the phenomenon of disasters happened in Indonesia, which has taken many victims and caused various losses. Muhammadiyah and Nahdlatul Ulama are two largest Islamic community organizations in this country, so the way on managing the society is always interesting to study, including FIQH (ISLAMIC JURISPRUDENCE) of coping the disaster.Based on the reasons above, the backgrounds of the study are how do muhammadiyah and nahdhatul ulama apply their fiqh (islamic jurisprudence) to cope with disaster? and why do they apply their fiqh?This study is library research using qualitative design and comparing between the two fiqhs from both Muhammadiyah and Nahdatul ulama. The researcher applies Philosophical approaches, through the term epistemilogi bayani, burhani dan ‘irfani as instruments to clarify the content of both fiqhs to find the answer for both research problems above.The findings are the guideline and methodhology used both Muhammadiyah and Nahdatul ulama covered in both fiqhs; there are several differences on the Basic conceptions related to beliefs and Aqida; ethical and moral formulations and practical things. Muhammadiyah Fiqh explained in details regarding with practical procedures and steps of worship in coping with disaster, while Nahdlatul Ulama Fiqh explained only practical guidelines in coping with disaster.The other finding is related to the triple epistimology. The point of bayani on both fiqhs are relatively similar, same level and size. The point of burhani on Muhammadiyah fiqh gave deeper understanding than Nahdlatul Ulama fiqh. And the point of ‘irfani neither muhammadiyah nor Nahdlatul Ulama seem to use it. The fact of the differences refers to the basic methodology from both organizations; Muhammadiyah refers from verse and hadith, while Nahdlatul Ulama refers from aqwal ulama, although both of them refer to the verse, hadith and the decree of classical ulama (preachers) ]]>
