Articles
<![CDATA[Malapraktik Medis dalam Perspektif Hadits Riwayat Abu Dawud dan Pasal 58 UU No 36 tahun 2009: Studi Perbandingan ]]>
<![CDATA[Savariah, Eva]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ Shautuna: Jurnal Ilmiah Mahasiswa Perbandingan Mazhab VOLUME 5 ISSUE 1, JANUARY 2024 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/shautuna.v5i1.37514
<![CDATA[Malpractice is basically a social phenomenon so that it attracts a lot of public attention, not only among doctors but also human rights activists. Because malpractice in the world of medicine affects humans, physical losses and victims' property. The legal system in Indonesia does not yet have definite provisions regarding this case, so judges tend to use ordinary procedural law as a guideline. The purpose of the author in writing this article is as follows: 1) To find out how the perspective of hadith on medical malpractice. 2) To find out how the application of criminal law in Indonesia against medical malpractice. The research method that the authors use in this article is a qualitative approach with descriptive analysis techniques. The results of the research show that the hadith HR. Abu Dawud has the same meaning, that is, doctors or medical personnel must be held responsible for the mistakes they have made, because of the patient's losses, both physically, spiritually and psychologically. The government regulates health in the Law of the Republic of Indonesia No. 36 of 2009 concerning Health which was previously Law No. 23 of 1992. So patients who suffer losses can report the doctor or medical personnel through the Doctors Association organization in Indonesia or the existing Medical Discipline Honorary Council. in Indonesia (MKDKI) or the Medical Ethics Honorary Council and can also go through the High Court if it is in the form of a crime by including evidence of being a victim of medical malpractice.]]>
<![CDATA[Syarat-syarat dan Prosedur dalam al-Jarh wa al-Ta’dil ]]>
<![CDATA[Kurniawan, Irwan]]>;
<![CDATA[Mujoko, Bejo]]>;
<![CDATA[Azzami, Abdulloh]]>;
<![CDATA[Hairullah, Hairullah]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ TSAQOFAH Vol 4 No 4 (2024): JULI ]]>
Publisher : <![CDATA[Lembaga Yasin AlSys ]]>
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DOI: 10.58578/tsaqofah.v4i4.3267
<![CDATA[The purpose of this article is to explain the terms and procedures of jarh wa ta'dil. a researcher must have in-depth knowledge of the terms and procedures of jarh wa ta'dil, because the science of jarh and ta'dil includes a discussion of a critic's assessment of the good and bad or defects of the hadith narrator. It is important to know the terms and procedures in jarh and ta'dil because they relate to a hadith and its rawi which is one of the conditions for accepting a hadith.]]>
<![CDATA[KONSEKUENSI PENYEDIA DAN PENGGUNA JASA JOKI TUGAS DALAM PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Arifin, Ahmad]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6046
<![CDATA[Islam menganjurkan umatnya untuk menuntut ilmu. Serangkaian ilmu didapatkan melalui tahap Pendidikan, namun dalam prosesnya butuh komitmen kuat dalam menjalankan kewajibannya dengan dilandasi sebuah integritas. Fenomena Jasa Joki Tugas menjadi salah satu penyebab hilangnya integritas di kalangan mahasiswa, oleh karena itu penelitian ini dilatarbelakangi oleh maraknya praktik jasa joki tugas akademik yang saat ini banyak tersedia melalui media sosial. Penelitian ini bertujuan untuk menganalisis konsekuensi yang diterima bagi penyedia dan pengguna dari adanya praktik jasa joki tugas, dan mengetahui status akad dari adanya praktik tersebut yang ditinjau melalui hadis Riwayat Bukhari. Penelitian ini menggunakan metode pendekatan kualitatif secara deskriptif analitis dengan studi kepustakaan (Library Research) sebagai jenis penelitianya. Penelitian ini menyimpulkan bahwa akad yang timbul dari praktik jasa joki tugas ini adalah akad ijarah. Namun, penggunaan objek akad dari praktik jasa joki tugas ditujukan dengan memuat unsur kebohongan dan kecurangan akademik yang tentu menyalahi ketentuan sah dari salah satu konsep akad. sehingga dalam hukum Islam tidak dibenarkan. Penyedia dan pengguna jasa joki tugas sama-sama memperoleh hasil yang tidak baik, oleh karena itu sikap tanggung jawab dan kesadaran akan konsekuensi yang akan diterima merupakan solusi dari adanya praktik jasa joki tugas ini.]]>
<![CDATA[Analisis Tindakan Main Hakim Sendiri Menurut Hadits Riwayat Muslim No 2577 Dan Pasal 170 KUHP ]]>
<![CDATA[Zaliaokta, Faliani]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ ALADALAH: Jurnal Politik, Sosial, Hukum dan Humaniora Vol. 1 No. 2 (2023): April : Jurnal Politik, Sosial, Hukum dan Humaniora ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Nurul Qarnain Jember ]]>
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DOI: 10.59246/aladalah.v1i2.910
<![CDATA[Vigilantism (eigenrichting) occurs because a person or group tries to carry out an act of judgment against someone that is considered guilty without seeing or going through the legal process first. According to criminal law, sanctions for perpetrators of vigilante crimes that result in death are regulated in Article 170 of the Criminal Code with a maximum penalty of 12 years in prison. Meanwhile, in Islamvigilantism is also a despicable thing because Muslims are taught to do tabayyun (seek clarity) first before acting. The act of taking the law into your own hands by committing persecution is an act that is not in accordance with Islamic teachings because persecution is included in unjust actions. Allah Swt said in Hadith No. 2577 from Muslim that acts of injustice, especially against fellow Muslims, are prohibited. The analysis conducted in this journal found that vigilantism is not only prohibited by the state but also by religion. unfortunately, not much attention is given by the community regarding vigilante cases that often occur in Indonesia. Therefore, the main purpose of compiling this journal is none other than as a window to open the minds of the general public who often underestimate vigilantism in Indonesia.]]>
<![CDATA[Melukai Orang Karena Membela Diri Dari Kejahatan Menurut Perspektif Hadits Bukhari Dan Pasal 49 KUHP ]]>
<![CDATA[Dewi, Raenita Aulia]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ ALADALAH: Jurnal Politik, Sosial, Hukum dan Humaniora Vol. 1 No. 2 (2023): April : Jurnal Politik, Sosial, Hukum dan Humaniora ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Nurul Qarnain Jember ]]>
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DOI: 10.59246/aladalah.v1i2.911
<![CDATA[Crime is now rampant and causes fear and worry among the public. Perpetrators of crimes do not know the time and place to carry out their actions. Morning, afternoon, evening and in quiet or busy conditions, crime can occur. As humans, of course we have the instinct to defend ourselves when faced with a condition that puts us at risk. Various efforts are made to defend themselves against crimes, often when victims make resistance efforts to defend their rights or honor, causing the perpetrator to be injured or even killed by the victim. In fact, it is not uncommon for victims to become suspects because they accidentally and are forced to defend themselves, resulting in the loss of the life of the perpetrator of the crime. The purpose of this research is to find out what the perspective of the Bukhari Hadith and Article 49 of the Criminal Code is regarding injuring people because they are defending themselves from crime. This research uses library research methods. The data collection methods used are books, papers or articles, magazines, journals, web (internet) and so on.]]>
<![CDATA[Jual Beli Online Dengan Barang Cacat Ditinjau Dari Hr. Ibnu Majah No. 2246 Dan Ahmad No. 17487 Serta Pasal 65 Ayat 2 UU No. 7 Tahun 2014 ]]>
<![CDATA[Sabila, Kanisa]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ Birokrasi: JURNAL ILMU HUKUM DAN TATA NEGARA Vol. 2 No. 3 (2024): September : JURNAL ILMU HUKUM DAN TATA NEGARA ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Administrasi (STIA) Yappi Makassar ]]>
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DOI: 10.55606/birokrasi.v2i3.1293
<![CDATA[This study explores the Islamic legal perspectives on online trading of defective goods, considering hadiths, laws, and comparisons with positive law, in the context of the increasing electronic commerce in the modern world. Findings highlight the seller's obligation to transparency and responsibility for defective goods, as well as the rights of buyers, providing a basis for practical recommendations including enhancing information transparency, forming policy based on Sharia principles, educating business operators and consumers, developing dispute resolution mechanisms in accordance with Islamic law, and implementing technology to improve transparency and compliance. Thus, it is hoped that consumer protection in the context of online trading can be enhanced in line with the moral and ethical principles of Islam, which in turn will support the sustainable development of electronic commerce]]>
<![CDATA[Peran Wanita Karir Dalam Pendidikan Anak Menurut Hadits Dan Konstitusi ]]>
<![CDATA[Ramania, Restu]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ Birokrasi: JURNAL ILMU HUKUM DAN TATA NEGARA Vol. 2 No. 3 (2024): September : JURNAL ILMU HUKUM DAN TATA NEGARA ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Administrasi (STIA) Yappi Makassar ]]>
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DOI: 10.55606/birokrasi.v2i3.1294
<![CDATA[This journal aims to understand the role of career women in children's education based on hadith and constitutional perspectives. The method used is literature study, namely data collection by finding sources from various books, reviewing, and processing them. The results showed that the hadith and the constitution have similar views in viewing the role of career women in children's education. The hadith emphasizes the mother's responsibility in caring for and educating children, but does not prohibit women from working. The constitution guarantees women's right to work and education, and ensures that children's rights to education and care are fulfilled. In conclusion, the role of career women in children's education is not contrary to Islamic teachings and positive law in Indonesia. Career women can play an active role in educating children while still paying attention to the needs and rights of children.]]>
<![CDATA[Khulu: Tinjauan Menurut Hadits Bukhori Dan Pasal 148 KHI ]]>
<![CDATA[Hermawan, Faza Pauzia]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ Al Fuadiy : Jurnal Hukum Keluarga Islam Vol. 6 No. 1 (2024): Juni : Al Fuadiy : Jurnal Hukum Keluarga Islam ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Nurul Qarnain Jember ]]>
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DOI: 10.55606/af.v6i1.912
<![CDATA[Divorce is a social phenomenon that is quite complex and has various negative impacts for the person concerned, both for husband and wife as well as for children and families. Khulu is a method of divorce in Islam, where the party who proposes to dissolve the marriage bond is the wife. This journal discusses how khulu is regulated in Islam as contained in Bukhori's hadith and is reviewed or compared with how khulu is regulated in the Compilation of Islamic Law article 148. This research aims to analyze iwadh khulu according to Bukhori's hadith and Article 148 of the Compilation of Islamic Law (KHI) in Indonesia. Based on the research results, there is a discrepancy in the amount of iwadh based on the perspective of the Bukhari Hadith and the Compilation of Islamic Law Article 148. There needs to be a re-examination regarding this because the khulu' that occurred in the past and now have quite different causes. In contemporary cases, khulu often occurs as a result of poverty, the lack of physical and spiritual support. Iwadh based on the Bukhari Hadith is the return of the dowry received by the wife. Meanwhile, in the Compilation of Islamic Law, the amount of iwadh is the result of an agreement between husband and wife..]]>
<![CDATA[Poligami Dalam Perspektif Hadits Bukhari Dan Pasal 3 Ayat (1) UU No. 1 Tahun 1974 Tentang Perkawinan ]]>
<![CDATA[Herawati, Milda Kurnia]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ Al Fuadiy : Jurnal Hukum Keluarga Islam Vol. 6 No. 1 (2024): Juni : Al Fuadiy : Jurnal Hukum Keluarga Islam ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Syariah Nurul Qarnain Jember ]]>
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DOI: 10.55606/af.v6i1.913
<![CDATA[Polygamy is a complex and controversial issue in Islam and law in Indonesia. On the one hand, several Bukhari hadiths touch on polygamy, which some people interpret as a form of divine dispensation. On the other hand, Article 3 paragraph (1) of Law no. 1 of 1974 concerning Marriage firmly adheres to the principle of monogamy. This abstract discusses how polygamy is understood in the Bukhari Hadith and compares it with the principle of monogamy in the Marriage Law. First, this abstract examines Bukhari's hadiths that are relevant to polygamy, taking into account the context and interpretation. Second, this abstract analyzes Article 3 paragraph (1) of the Marriage Law and its relevance to polygamy in the Indonesian social and cultural context. This abstract shows that there are different interpretations of Bukhari's hadiths regarding polygamy. The principle of monogamy in the Marriage Law reflects the values of gender equality and justice in marriage. In-depth and contextual analysis is needed to understand polygamy in Islam and its relevance to law in Indonesia.]]>
<![CDATA[Persepsi dan Perilaku Masyarakat terhadap Lembaga Keuangan Syariah: Perspektif Sosiologi dan Antropologi ]]>
<![CDATA[Lidzikrirrofiqi, Muhammad Rifqi]]>;
<![CDATA[Arifin, Tajul]]>;
<![CDATA[Abdal, Abdal]]>
<![CDATA[ Strata Social and Humanities Studies Vol. 1 No. 2 (2023): October ]]>
Publisher : <![CDATA[CV. Strata Persada Academia ]]>
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DOI: 10.59631/sshs.v1i2.120
<![CDATA[This research analyzes how society views and behaves towards Islamic financial products from a sociological and anthropological perspective, which is a hot topic. The Sharia Finance Industry is at the core of the global financial map with the characteristics of Islamic moral and ethical principles. The author uses qualitative methods with in-depth interviews, participant observation, and content analysis of narratives of users of Islamic financial products used in this research's qualitative methodology with sociological and anthropological approaches. The results of this research highlight how social, cultural and religious factors shape people's perceptions and behavior towards Islamic financial products. In this context, the findings show that the level of religious understanding influences positive views towards Islamic finance. Apart from that, people's financial decisions are also influenced by economic stability, social influence from family, and recommendations from their social circle. Cultural factors and the social environment are also the main determinants in the adoption of sharia finance. The implications of this research include the importance of appropriate marketing and financial education that encourages a better understanding of sharia financial principles for the community.]]>
