Ulul Albab最新文献

{"title":"ADVOKAT SYARIAH DALAM MEDIASI PERKARA PERCERAIAN MENURUT MAQASHID AL SYARIAH","authors":"Erie Hariyanto, Ni’matunnuriyah Ni’matunnuriyah","doi":"10.18860/ua.v18i1.4277","DOIUrl":"https://doi.org/10.18860/ua.v18i1.4277","url":null,"abstract":"The emergence of thinking about the role of profession sharia advocate in the mediation of divorce cases that is derived from a fact produced by the judiciary in solving the case of divorce, which is almost 100% is a conventional decision that essentially have a pattern of win or lose. It is rare to find a win-win solution. Yet the most important is when the judiciary is not only referred to as deciding cases, but also solve the case. One of the alternatives presented in solving the divorce case is based on the win-win solution, The problem to be studied in this article is how the duty and responsibility of sharia advocate profession within the framework of maqahid al syariah. Where the task of sharia lawyers in general is the same as the non-sharia advocate task that is to defend public interest (public defender) and client in upholding justice. But what distinguishes it from non-sharia advocates is in providing defense, counseling, and being authorized for and on behalf of his clients sharia advocates based on the principle of help-help, cling to the source of Islamic teachings. Second, the role of the advocate profession in the mediation of divorce cases should be submitted to a competent advocate, in this case is a sharia advocate. Advocates who have guidelines to always run their profession in accordance with the objectives of syara law ( maqashid al syariah ).","PeriodicalId":30790,"journal":{"name":"Ulul Albab","volume":"18 1","pages":"117-137"},"PeriodicalIF":0.0,"publicationDate":"2017-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45926929","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"MEDIASI PENAL PERSPEKTIF HUKUM PIDANA ISLAM","authors":"M. Rizal","doi":"10.18860/ua.v18i1.4098","DOIUrl":"https://doi.org/10.18860/ua.v18i1.4098","url":null,"abstract":"This conceptual study is to review two things. First, the penal mediation concept in perspective of Islamic criminal law. By outlining penal mediation as an alternative to the settlement of a criminal case out of court through a voluntary agreement between the victim and the perpetrator, then, at least, it is in accord with the concept of qishash-diyat and its punishment. Second, the contribution of the core idea of mediation penal in perspective of Islamic criminal law is for criminal law reform in Indonesia. In a review of these studies, the core idea of mediation penal in Islamic criminal law perspective fulfills the philosophical, juridical, and sociological aspects, so that the criminal law reform led to the strengthening and optimizing the penal mediation as an alternative to the settlement of the criminal case. The core ideas are: (1) the existence of penal mediation is necessary to set up first by legislation in Indonesia; (2) not all criminal offenses can be resolved through mediation penal; (3) there is no element of coercion on the involvement of both parties in conducting penal mediation; (4) the compensation agreed upon by the perpetrator and the victim or him/her family shall be given directly to victims or their families and not to the state; and (5) the completion of the criminal case by optimizing the penal mediation can abolish punishment for the perpetrators.","PeriodicalId":30790,"journal":{"name":"Ulul Albab","volume":"18 1","pages":"43-61"},"PeriodicalIF":0.0,"publicationDate":"2017-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43283252","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Rekonstruksi definisi Sunnah sebagai pijakan kontekstualitas pemahaman Hadits","authors":"Nasrulloh Nasrulloh","doi":"10.18860/UA.V14I3.2659","DOIUrl":"https://doi.org/10.18860/UA.V14I3.2659","url":null,"abstract":"Canonization of sunnah into hadith massively appears to deal with extremismand arbitrary interpretations that have been critical to the sunnah of the Prophet.It marks the end of the interpretation process of the sunnah, including ‘theliving sunnah’ because it was freely appreciated and interpreted by others andsubsequently was turned into a verbal form. At this stage comes the new movementpioneered by Imam Shafi’i who spread the dogma that the required one is thesunnah of the Prophet. The sunnah that has validity as a source of Islamiclaw is the provable one through verbal transmission mechanism (hadith). Thehistorical point of view shows difference, intersection and similarity between thehadith and sunnah. Tracing both the meaning of hadith and sunnah in depthwill change the mindset of understanding the hadith and sunnah.Kanonisasi sunnah ke dalam bentuk hadits muncul dalam skala besar untukmenghadapi ekstrimisme dan penafsiran sewenang-wenang yang sudah gawatterhadap sunnah Nabi. Ini menandai berakhirnya proses penafsiran terhadapsunnah Nabi, termasuk ‘sunnah yang hidup’ karena sunnah Nabi yang semulabebas dipahami dan ditafsirkan oleh generasi sahabat dan setelahnya sudahberubah bentuk menjadi verbal. Pada tahap ini muncullah gerakan baruyang dipelopori oleh Imam Syafi’i yang menyebarkan dogma bahwa sunnahyang harus dipegang adalah sunnah yang berasal dari Nabi. Sunnah yangmemiliki keabsahan sebagai sumber hukum islam adalah sunnah yang dapatdibuktikan berasal dari Nabi melalui mekanisme transmisi verbal (hadits).Dengan pendekatan sejarah, diketahui adanya perbedaan dan persinggunganserta kesamaan antara hadits dan sunnah. Dengan menelusuri kedua maknahadits dan sunnah secara mendalam akan merubah pola pikir pemahamanterhadap hadits dan sunnah.","PeriodicalId":30790,"journal":{"name":"Ulul Albab","volume":"14 1","pages":"15-28"},"PeriodicalIF":0.0,"publicationDate":"2014-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67629244","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Dinamika Islam Politik Pasca Orde baru: Kajian Psikoanalisi Lacanian atas Hubungan KAMMI dan PKS","authors":"A. Umar","doi":"10.18860/UA.V14I3.2663","DOIUrl":"https://doi.org/10.18860/UA.V14I3.2663","url":null,"abstract":"This article aims at analyzing the relations between student movement andpolitical party in post-reform era of Indonesia. KAMMI, a prominent Islamiststudent movement in Indonesia, often associated with PKS (Prosperous JusticeParty) in terms of identity and political practices. It has created ‘independencedilemma’ for KAMMI because since its first Congress in 1998, this studentorganization has declared ‘independent from all political forces’. This article,using Lacanian psychoanalytical tradition, exposes the forms of KAMMI’ssubjectivity and PKS interpellation that enable this political party to dominateKAMMI’s articulatory practices. The interpellation process is supported withthe projection of fantacy, emotion, and mirror in the development of KAMMIsince 1998 until present. It leads to PKS creating the KAMMI identity andthus made KAMMI’s articulatory practices identical with this party. However,there were several attempts to dislocate the hegemony through several internalreform movements. These attempts, although made contribution to internaldynamics within KAMMI, were unable to create alternative discourse dueto several limits of those movements. The case of KAMMI can be a model toexplain how other student movements develop and relate to political parties inIndonesian post-reform.","PeriodicalId":30790,"journal":{"name":"Ulul Albab","volume":"15 1","pages":"69-96"},"PeriodicalIF":0.0,"publicationDate":"2014-07-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67629362","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"KONTRIBUSI MUHAMMAD MUSTHAFA AZAMI DALAM PEMIKIRAN HADIS (COUNTER ATAS KRITIK ORENTALIS)","authors":"Umayyah Syarifah","doi":"10.18860/UA.V15I2.2728","DOIUrl":"https://doi.org/10.18860/UA.V15I2.2728","url":null,"abstract":"Dalam pergulatan pemikiran hadis kontemporer, nama Muhammad Musthafa al-Adzami sangat diperhitungkan baik di kalangan para ahli hadis maupun orentalis. Karya-karyanya memberikan sumbangsih besar dalam perkembangan ilmu hadis terutama dalam meng-counter kritik orentalis atas hadis-hadis Nabi. Kontribusi Azami dalam ilmu hadis terbagi menjadi dua. Pertama, pembuktian penulisan hadis yang sudah ada sejak masa awal Islam. Kedua, Kritik hadis yang meliputi sanad atau naqd al-khariji (kritik ekstern), dan matan atau naqd al-dakhili (kritik intern). Azami telah membuktikan bahwa kaidah kritik sanad dan matan serta peran logika dalam kritik matan memiliki akurasi yang cukup tinggi untuk menentukan keshahihan hadis. Selain itu, kontribusi terbesar yang mengantarkan Azami pada gelar akademik sekaligus menjadikannya popular dengan sebutan pembela eksistensi sunnah di kalangan ahli hadis adalah resistensinya atas kritik-kritik yang dilontarkan orentalis terhadap eksistensi hadis Nabi. Diantara kritik dan juga tanggapan Azami terhadap orentalis adalah terkait konsep fitnah, konsep sunnah, family isnad, common link, projecting back, dan e silentio.","PeriodicalId":30790,"journal":{"name":"Ulul Albab","volume":"15 1","pages":"222-241"},"PeriodicalIF":0.0,"publicationDate":"2014-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67629441","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"MEMBANGUN KONSEP ENTERPRENEURSHIP ISLAM","authors":"Nur Baladina","doi":"10.18860/UA.V0I0.2371","DOIUrl":"https://doi.org/10.18860/UA.V0I0.2371","url":null,"abstract":"Islam is a religion that emphasizes work or charity. Islam does n’t want, or even hate s the people who laze around. In the history, business ethos of Muslim society surpasses than any nation in the world . Therefore, Arab ic traders are recognized as a controller of the business in many countries around the world. Prophet Muhamma d SAW a nd most of the companions are also known as the traders and entrepreneurs abroad. To show how important the work or charity, al Quran often link th e ” fait h” word with the “ charity ” word . Therefore , t o achieve quality of life in the world and in the hereafter, Islam does not only teach his followers t o “ mahdah ” worship (formal ritual such as prayer, zakat, hajj), but also greatly encouraged the people to work hard, of course under control. Faith and charity should interact each other. It mean s no matter how hard the work done, should always be within the framework of Islamic law. O ne of the hard work that is encouraged by Islam is entrepreneurship . T he motivation of Muslim entrepreneur must be horizontal and vertical characteristic . The horizontal is viewed in its driving to develop the potential and desire which always look for many benefits to others , w hile the vertical is intended to devote to Allah SWT.","PeriodicalId":30790,"journal":{"name":"Ulul Albab","volume":"13 1","pages":"123-136"},"PeriodicalIF":0.0,"publicationDate":"2013-09-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67629148","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kesehatan sebagai syarat pernikahan: Studi pandangan ulama Kabupaten Gayo Lues-Aceh","authors":"Jemi’an Jemi’an","doi":"10.18860/UA.V0I0.2325","DOIUrl":"https://doi.org/10.18860/UA.V0I0.2325","url":null,"abstract":"INDONESIA: \u0000 \u0000Syahwat yang paling besar pada diri manusia adalah syahwat terhadap lawan jenis, dan pernikahan merupakan cara yang paling sehat untuk menyalurkannya. Sehingga Islam memerintahkan untuk menikah bagi orang yang sudah mampu baik lahir maupun batin (sehat lahir batin). Adapun tujuan dari pernikahan adalah untuk mencapai keluarga sakinah, mawaddah wa rahmah. Tujuan ini dapat tercapai apabila ada faktor lain yang harus dipenuhi yaitu kebutuhan seksual dan mendapat keturunan (anak). Sebab ada suami atau istri mengambil keputusan untuk bercerai atau berpoligami karena tidak terpenuhi terpenuhi kebutuhan seksualnya atau karena tidak mendapat keturunan dari pasangannya. Faktor-faktor tersebut tidak dapat dipenuhi oleh suami atau istri karena tidak memiliki alat reproduksi yang sehat, misalnya impoten, mandul, dan , tertutupnya kemaluan wanita, terputusnya kemaluan laki-laki, atau pecah buah pelirnya, dan lain sebagainya. Sehingga suami atau istri tidak mampu untuk bersetubuh atau tidak mampu berketurunan. \u0000 \u0000Penelitian ini bertujuan untuk memaparkan pandangan ulama tentang perceraian yang disebabkan tidak terpenuhinya kebutuhan seksual atau karena tidak ada keturunan (anak), dan pandangan mereka tentang kesehatan jika kesehatan dijadikan sebagai syarat penikahan. \u0000 \u0000Jenis penelitian ini adalah kualitatif. Data dikumpulkan melalui observasi, wawancara, dan dokumentasi. Sebagai pisau analisis peneliti menggunakan teori manfaat (utility) Jeremy Bentham dan kaidah al-masalih al-murṣalah. \u0000 \u0000Hasil dari penelitiaan ini ditemukan bahwa: 1. Ulama Kabupaten Gayo Lues memperbolekan cerai atau poligami jika terdapat alasan-alasan yang kuat untuk melakukannya, salah satunya adalah alasan kesehatan (pasangan tidak mampu bersetubuh atau tidak bisa berketurunan). 2. Mayoritas Ulama Kabupaten Gayo Lues setuju kesehatan dijadikan syarat nikah, yaitu sebagai syarat tambahan (syarat administrasi). \u0000 \u0000Sebagai kesimpulan, perceraian dan poligami bukanlah perbuatan yang haram sehingga boleh dilakukan kalau ingin mendapatkan keturunan atau ingin memenuhi kebutuhan seksual yang tidak didapatkan dari pasangan tanpa harus berbuat zina. Dan jika dipandang cerai lebih bermanfaat daripada mempertahankan keluarga yang ada walaupun cerai sangat dibenci oleh Allah. Dan kesehatan bisa dijadikan sebagai syarat tambahan (administrasi) pernikahan, untuk meminimalisir perceraian dan perselingkuhan yang berujung pada perzinaan yang diakibatkan oleh pasangan yang tidak sehat. \u0000 \u0000ENGLISH: \u0000 \u0000The most major biological need of human is to have sex and marriage is the healthiest way to fulfill it. Islam orders marriage to people who has the ability to fulfill it both physically and psychologically, which the goal is to achieve family sakinah, mawaddah, wa-rahmah. This goal can be fulfilled with some support factors such as having inherited as well as satisfy the biological needs (sexual). Many couples of marriage take a divorcing decision cause their biological needs are not being me","PeriodicalId":30790,"journal":{"name":"Ulul Albab","volume":"14 1","pages":"84-100"},"PeriodicalIF":0.0,"publicationDate":"2013-09-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67629341","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Praktik Pembagian Harta Gono-gini (Studi Pandangan Ulama Aceh Singkil)","authors":"Ali Sibra Malisi","doi":"10.18860/UA.V0I0.2326","DOIUrl":"https://doi.org/10.18860/UA.V0I0.2326","url":null,"abstract":"Marriage is a religious tradition of the Prophet and a  devotion for people who are ready both physically and mentally. There is a holy bond in a marriage that must be kept by the bride and the groom. The marriage also emerges a possessing of the wealth together that must be divided equally if the one is dies. This is called the Joint property (gono-gini). The joint property (gono-gini) was only belong to the groom if bride dies, where commonly was owned to the both. But the reality, the joint property was not necessarily belong to the both when one died. This was what happened in the community of Aceh Singkil. This was what makes the researcher interested to research them. This study sought to reveal the view of Singkil’s society about the Joint property (gono-gini). This study used an observation and interview in obtaining the accurate and reliable data. In Aceh Singkil, the joint property (gono-gini) would not be divided if the bride died and would be divided when groom died. This Singkil’s view based on the reason of worry that if the bride would be left by the remarried husband, the joint property held by her new husband, while if the husband left by his wife, the joint property would not be undistributed,  because he has a responsibility towards his children. This view could be concluded that the common law greatly affected the distribution of matrimonial property (Gono-gini). Pernikahan adalah sunnah Rasul dan merupakan ibadah bagi yang siap secara jasmani dan rohani. Harus dipahami dibalik ikatan pernikahan ada ikatan yang mengikat antara kedua mempelai. Disamping itu, ada beberapa hal  yang harus dijaga bersama. Salah satunya adalah harta bersama. Harta bersama (gono-gini) seolah-olah hanya milik mempelai laki-laki  jika mempelai wanita meninggal dunia. padahal hakikatnya harta bersama adalah milik bersama. Namun realitanya harta bersama tidak serta merta menjadi milik bersama ketika salah seorang  meninggal dunia. hal inilah yang terjadi di masyarakat Aceh, tepatnya Aceh bagian Singkil. Inilah yang membuat peneliti tertarik untuk menelitinya. Penelitian ini berusaha mengungkapkan bagaimana pembagian harta gono-gini dalam pandangan masyarakat Aceh Singkil. Penelitian ini menggunakan metode observasi dan wawancara guna mendapatkan informasi yang akurat dan dapat dipertanggung jawabkan. Harta bersama (gono-gini) tidak mesti dibagikan jika mempelai wanita meninggal dunia. Jika yang terjadi adalah sebaliknya, maka harta bersama harus dibagikan. Keyakinan ini bertahan lama sampai sekarang dikarenakan oleh pandangan bahwa mempelai wanita jika ditinggal oleh suami akan menikah lagi, ditakutkan harta bersama dikuasai oleh suami barunya, sementara jika suami ditinggal oleh istri, harta tidak dibagikan sebab masih mempunyai tanggung jawab terhadap anak-anak mereka. Melihat pandangan diatas maka dapat disimpulkan bahwa hukum adat sangat mempengaruhi proses pembagian harta bersama (gono-gini). Dan minimnya peran ulama dalam pembagian harta bersama (","PeriodicalId":30790,"journal":{"name":"Ulul Albab","volume":"14 1","pages":"101-115"},"PeriodicalIF":0.0,"publicationDate":"2013-09-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67629470","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}