Article Per Year (5 Year)
p-Index From 2019 - 2024
0.23
P-Index
This Author published in this journals
All Journal Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Al-Jinayah: Jurnal Hukum Pidana Islam
Makinuddin Makinuddin
Fakultas Syariah IAIN Sunan Ampel Surabaya
Law, Crime, Criminology & Criminal Justice

Published : 5 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 5 Documents
Search

 1 
Bagian Ahli Waris Non Muslim melalui Wasiat Wajibah Makinuddin Makinuddin
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (440.48 KB) | DOI: 10.15642/alqanun.2008.11.2 Des.462-479

Abstract

It has been a virtually consensus that the ultimate objective of Islamic law is justice and welfare. On top of that, the goal is compassion (rahmah). About this rahmah in Islamic law, this article is a significant case in point. It elaborates how children are denied from their inheritance rights merely because of difference in religion, and whether they are remain denied as long as they do not convert to Islam? This article, which is presented as descriptive and analytical, is not intended to provide legal stratagem to circumvent the seemingly unfair inheritance rule, but  to locate compromises between determinacy of law and justice of law. The two aspects are of importance in Islamic law. It concludes that non-Muslims heirs may become legitimate heirs through the mechanism of “wasiya wajibah” or obligatory bequeath. The conclusion is supported by normative arguments in Islamic law and empirical cases from Indonesian Supreme Court, such as case number 51 K / AG / 1999 that gave ruling that non-Muslims heirs have the same rights with their Muslims heirs using the aforementioned mechanism.
Analisis Hukum Islam ‎ terhadap Alasan-alasan Perceraian di ‎Indonesia Makinuddin Makinuddin
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (654.521 KB) | DOI: 10.15642/alqanun.2010.13.1.235-260

Abstract

Among muslim community in indonesia, husbands often carelessly declare talaq to their wives without considering its consequence.  Predictably, this custom is legalized by classical islamic jurisprudence stating that talaq is solely the right of husbands. This very stipulation is also supported by certain religious leaders. On the other hand, the regulation in Indonesia especially article 39 (2) of the interpretation to Law No. 1/1974; article 19 of Government Degree No. 5/1979; Law No. 7/1989 jo Law No. 3/2006 and article 116 of Compilation of Islamic Law all stipulate that talaq and divorce must only be permitted if there is legitimate reason for doing so and declared exclusively in front of court proceeding. It means that talaq by husbands and divorce by wifes is invalid if the reason is not justified or not heard by judges. In this point, classic muslim jurists disgree whether talaq can only be declared after fulfilment of certain conditions. Still, those believing that talaq should be based on certain reasons is more realistic considering that talaq is the most abhorred halal in islam and therefore should be discouraged.
Kedudukan Anak Yang Lahir ‎ Dari Nikah Tutup Malu Menurut Fikih Dan Kompilasi Hukum Islam Makinuddin Makinuddin
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 17 No 2 (2014): Al-Qanun Vol. 17, No.2, Desember 2014
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (351.973 KB) | DOI: 10.15642/alqanun.2014.17.2.270-284

Abstract

Tidak ada perbedaan antara fikih dan kompilasi hukum Islam (KHI) di Indonesia dalam hal kebolehan seorang lelaki menikahi seorang wanita hamil dari hasil hubungan gelap (zina). Hanya saja, fikih membolehkan secara mutlak, baik dinikahi oleh lelaki yang telah menghamilinya atau bukan, sedangkan KHI membolehkan, namun  dengan syarat lelaki yang menikahinya adalah lelaki yang telah menghamilinya.Selanjutnya, jika antara keduanya telah melakukan akad nikah, kemudian melahirkan seorang bayi, maka nasab bayi tersebut, menurut fikih, dapat dihubungkan  dengan orang tua lelakinya, jika bayi lahir setelah 6 bulan sejak akad nikah orang tuanya. Namun, jika bayi lahir kurang dari 6 bulan, maka nasab bayi tidak dapat dihubungkan dengan orang tua lelakinya. Sedangkan, menurut KHI, bayi yang lahir dari akad nikah tutup malu dapat dihubungkan nasabnya dengan orang tua lelakinya dengan tanpa syarat.Sebenarnya, KHI ini lebih realistis dari pada fikih dalam menghubungkan nasab bayi (anak) dengan orang tua lelakinya (bapak) karena beberapa alasan: pertama, KHI hanya membolehkan perempuan hamil tersebut menikah dengan lelaki yang telah menghamilinya sehingga anak yang dilahirkan jelas berasal dari sperma bapaknya. Kedua, penetapan nasab anak dalam KHI dapat dilakukan dengan melalui iqrar atau istilhaq yang digunakan oleh Hanafiyah, tidak Syafi’iyah. Ketiga, penetapan nasab anak dalam KHI dapat dilakukan dengan memahami petunjuk ‘amm al Qur’an pada al-maulud lah yaitu qat’i (versi Hanafiyah). Di samping itu, dapat dipahami dari kandungan hadis tentang cerita Juraij.
Kedudukan Anak yang Lahir dari Nikah Tutup Malu Menurut Fikih dan Kompilasi Hukum Islam Makinuddin Makinuddin
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (451.94 KB) | DOI: 10.15642/alqanun.2007.10.2 Des.364-380

Abstract

There is no difference between islamic jurisprudence and the Compilation of Islamic Law in indonesia in term of the validity of marrying a pregnant woman resulting from adultery. However, islamic jurisprudence allows such marriage without any condition, whereas the Compilation allows the marriage only by the man causing her pregnant (the biological father of the unborn baby). Further, if the man and the pregnant woman got married, islamic jurisprudence recognizes the father of the born baby is the husband of the baby’s mother with the condition that the baby was born six moths or more after the marriage. If not, the husband is not legally the father of the born baby. On the contrary, the Comilation recognizes the husband of the pregnant woman as the father of the born baby regardless the timing of labor. Actually, the Compilation is more realistic than the jurisprudence in determining the status of fatherhood for several reasons; the Compilation only allows the marriage between the pregnant woman with the man who has caused that pregnancy so that the baby’s father is truly his/her biological father. Secondly, determining the fatherhood in the Compilation can be achieved by confession (iqrar) or istilhaq which is the concept of the Hanafite School of Law, not that of Shafiite. Thirdly, determining the fatherhood in the Compilation is achieved by interpreting the general meaning of al-Qur’an (‘amm)of the word maulud lahwhich indicates absolute (qat’i) in Hanafite school. In addition, it can also be inferred from a hadith on Jurayj.
Tobat bagi Pelaku Tindak Pidana HIraBah dalam Alquran (Kajian Surat Al-Maidah: 33-34) Makinuddin Makinuddin
Al-Jinayah: Jurnal Hukum Pidana Islam Vol. 5 No. 2 (2019): Desember 2019
Publisher : Prodi Hukum Pidana Islam Fakultas Syari’ah dan Hukum Universitas Islam Negeri Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (5544.771 KB) | DOI: 10.15642/aj.2019.5.2.311-337

Abstract

QS. al-Ma idah (5): 33-34 specifically describes the crime of hirabah, which in the fatwa of the Indonesian Ulema Council is translated as an act of terrorism. The discussion of this writing is revolved around "What are the pronunciation instructions from al-Maidah (5): 33-34 related to repentance of the perpetrators of the crime hirabah if done after a permanent judge's decision?" After reviewing it using the Qur'anic interpretation rules (linguistic rules, and using descriptive analysis and inductive deductive mindset), it is concluded that: (1) Based on the theory of mantuq (explicit meaning), it is stated that repentance is carried out before being caught, not before a decision still a judge, can abort the sentence hirabah as the majority of writers interpret the Koran, except al-Maraghi who interpret the pronunciation "min qabl an taqdiru" with "except repentance committed by the perpetrator before there is a permanent judge's decision regarding his sentence (in kracht) ", and (2) that repentance committed by the perpetrators of the criminal offense after obtaining a permanent sentence from the judge cannot be accepted based on the theory of mukhum mukhalah (extra contra rio), but if using the theory of mafhum muwafaqah (analogy ), that repentance can abort the sentence hirabah even after there is a permanent decision of the judge (in kracht) based on the theory of mafhum muwafaqah, although not absolutely. Abstrak: QS. al-Maidah (5): 33-34 secara khusus menjelaskan tindak pidana hirabah, yang di dalam fatwa Majlis Ulama Indonesia diterjemahkan tindak pidana terorisme. Pembahasan dari penulisan ini adalah berkisar “Bagaimana petunjuk lafal dari al-Maidah (5): 33-34 terkait tobat pelaku tindak pidana hirabah jika dilakukan setelah ada keputusan hakim yang tetap?” setelah dikaji dengan menggunakan kaidah tafsir Alquran (kaidah kebahasaan, dan menggunakan analisis deskriptif serta pola pikir deduktif induktif), maka disimpulkan bahwa: (1) Berdasarkan teori mantuq (makna tersurat), maka dinyatakan bahwa tobat yang dilakukan sebelum ditangkap, bukan sebelum ada keputusan tetap hakim, dapat menggugurkan hukuman hirabah sebagaimana pendapat mayoritas penulis tafsir Alquran, kecuali al-Maraghi yang menafsirkan lafal “min qabl an taqdiru “ dengan “kecuali tobat yang dilakukan pelaku sebelum ada keputusan hakim yang tetap tentang hukumannya (in kracht)”, dan (2) bahwa tobat yang dilakukan pelaku tindak pidana hirabah setelah mendapatkan keputusan hukuman tetap dari hakim tidak dapat diterima berdasarkan teori mafhum mukhalah (extra contra rio), namun jika menggunakan teori mafhum muwafaqah (analogi), bahwa tobat dapat menggugurkan hukuman hirabah walaupun sesudah ada keputusan tetap hakim (in kracht) berdasarkan teori mafhum muwafaqah walaupun tidak secara mutlak.
Co-Authors