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All Journal Islam Futura SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam At-Tafkir Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial Al-Qadha: Jurnal Hukum Islam dan Perundang-Undangan Al-Muamalat: Jurnal Hukum dan Ekonomi Syari'ah Britain International of Humanities and Social Sciences (BIoHS) Journal Syarah: Jurnal Hukum Islam dan Ekonomi Journal Syariah Economic Law
Zulhamdi, Zulhamdi
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PERIODISASI PERKEMBANGAN USHUL FIQH Zulhamdi, Zulhamdi
At-Tafkir Vol 11 No 2 (2018): Vol. 11 No 2 desember 2018
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat (LP2M) IAIN Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/at.v11i2.735

Abstract

Sejak zaman Rasulullah saw., sahabat, tabi’in dan sesudahnya, pemikiran hukum Islam mengalami perkembangan. Namun demikian, corak atau metode pemikiran belum terbukukan dalam tulisan yang sistematis. Dengan kata lain, belum terbentuk sebagai suatu disiplin ilmu tersendiri. Penulis mencoba mengulas tuntas tentang sejarah perkembangan ushul fiqh mulai zaman Nabi hingga sampai ushul fiqih menjadi sebuah disiplin ilmu tersendiri. Penelitian ini menggunakan pendekatan kualitatif deskriptif, dengan penelaahan dokumen. Periodisasi perkembangan ushul fiqh di mulai sejak zaman Rasulullah SAW sumber hukum Islam hanya dua, yaitu Al-Quran dan Assunnah, semenjak masa sahabat telah timbul persoalan-persoalan baru yang menuntut ketetapan hukumnya. Untuk itu para sahabat berijtihad, mencari ketetapan hukumnya. Selanjutnya pada masa tabi’in, tabi’it-tabi’in dan para imam mujtahid, di sekitar abad II dan III Hijriyah wilayah kekuasaan Islam telah menjadi semakin luas, sampai ke daerah-daerah yang dihuni oleh orang-orang yang bukan bangsa Arab atau tidak berbahasa Arab dan beragam pula situasi dan kondisinya serta adat istiadatnya Dengan semakin tersebarnya agama Islam di kalangan penduduk dari berbagai daerah tersebut, menjadikan semakin banyak persoalan-persoalan hukum yang timbul, yang tidak didapati ketetapan hukumnya dalam Alquran dan As-Sunnah. Untuk itu para ulama yang tinggal di berbagai daerah itu berijtihad mencari ketetapan hukumnya.
KEDUDUKAN FIQH DI INDONESIA PASCA KEMERDEKAAN Zulhamdi, Zulhamdi
At-Tafkir Vol 11 No 1 (2018): Vol. 11 No 1 Juni 2018
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat (LP2M) IAIN Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/at.v11i1.526

Abstract

Islam yang masuk di Indonesia lebih dipahami sebagai proses Arabisasi atau lebih berkiblat kepada Arab dengan menafikan nilai-nilai lokalitas, kemudian lahirnya kebijakan pemerintah colonial dengan teori resepsinya, yaitu yang menjadi patokan dalam penyelenggaraan hukum di Indonesia adalah hukum adat, sedangkan hukum Islam baru bisa dijadikan sebagai rujukan setelah terlebih dahulu diresepsi oleh hukum  adat.  Adapun tujuan dalam penulisan jurnal  ini adalah Untuk Mengetahui tokoh-tokoh  fiqih terkenal serta buku dan pemikiran fiqh di Indonesia pada masa kemerdekaan, Untuk Mengetahui isi  buku penting dalam perkembangan fiqh masa, Untuk Mengetahui Kedudukan fiqh dalam sistem hukum Indonesia dan hubungan fiqh dengan perundang-undangan Indonesia, dan Metode penulisan merupakan studi penelitian dengan cara menelaah sejumlah buku-buku, membuka web-web untuk memperoleh data, teori dan konsep yang berhubungan dengan pembahasan ini.  Dengan menggunakan metode dan teknik pengumpulan data tersebut, kiranya dapat terkumpul seluruh data yang dibutuhkan untuk mendukung penulisan jurnal ini, dapat pula menemukan suatu kesimpulan yang objektif. Di antara hasil ijtihad Hasbi yang mencerminkan pemikiran Fiqh Indonesia terlihat dalam fatwa hukum jabat tangan antara laki-laki dan perempuan. Di sini ia berbeda pendapat dengan fatwa Majelis Tarjih Muhammadiyah dan Ahmad Hassan dari Persis yang mengharamkan praktik dan perilaku ini. Usaha untuk merekonstruksi format fiqh baru, menurut pandangan Hazairin, dapat dimulai dengan tafsir otentik atas al-Qur’an. Dalam analisis dan hasil temuan dari studi tentang pemikiran waris Hazairin yang dilakukan oleh Al-Yasa Abu Bakar, dapat ditarik kesimpulan bahwa karakter sumber-sumber hukum Islam, yakni sunnah, ijma’, dan qiyas memungkinkan untuk digugat hasil ketetapan ijtihadnya.
KONTROVERSI ULAMA KONTEMPORER TENTANG KEBERADAAN BANK ASI Adnan, zulhamdi
At-Tafkir Vol 13 No 1 (2020): Vol. 13 No. 1 Juni 2020
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat (LP2M) IAIN Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/at.v13i1.1571

Abstract

Abstract: The position of the mother who is breastfeeding a baby is the same status as her mother because she is not allowed to marry the woman and her offspring. In Islam, it is called brotherhood. The problem now is milk stored in the ASI Bank which can be used by a baby at any time, how is the law in an Islamic perspective, giving rise to khilafiah among scholars related to the existence of the ASI bank. This study uses a descriptive qualitative research approach, namely document review. Controversial scholars related to the existence of ASI banks. Some scholars allow ASI banks because babies who drink milk from breast milk banks cannot become mahram for women who have breast milk. After all, the prohibited breastfeeding is if they breastfeed directly to suck the nipples of women who have breast milk. Breast milk, like a baby child who suckles his mother directly. Whereas scholars who refuse the existence of ASI bank their reason is that it will cause mixing of nasab, because forbidden milking can occur with the entry of milk into the baby's stomach, even without direct breastfeeding, like a baby who is breastfeeding at his mother directly.
TINJAUAN HUKUM ISLAM TERHADAP PEREMPUAN MELAHIRKAN PADA DOKTER KANDUNGAN LAKI-LAKI Zulhamdi, Zulhamdi
Al-Qadha Vol 4 No 2 (2017): Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan
Publisher : IAIN LANGSA

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (781.705 KB) | DOI: 10.32505/qadha.v4i2.314

Abstract

In the examination of the patient, the doctor would see the nakedness of the patient to be examined and not only see the nakedness of the patientbut also touch and feel him. Whereas in Islam that same-sex genitaliathere are limits that should be seen and touched, especially the oppositesex. This study aims to determine the views of Islamic law againstpregnant women who had treatment and gave birth to the maleobstetrician. Which at the fact that pregnant women patients either anultrasound or bore little handled by a male doctor. and even most of thepregnant women are more dominant treatment in gynecologist mencompared with a specialist female, This happens mainly because theprofession obstetrician is dominated by men and also because manymothers assume that specialists content of more competent men(because physically stronger males), clever and more objective. It iscertain pregnant women who had treatment and gave birth to the maleobstetrician will reveal his private parts, genitalia fact is something thatwe must cover both men and women in order to maintain the honor inthe eyes of the beholder. So close the genitals was advocated by thereligious exception in certain circumstances and conditions whichallowed open genitalia.
URGENSI LEMBAGA AMIL ZAKAT & PERKEMBANGANNYA DI ACEH fasya, fasya
Al - Muamalat Vol 1 No II (2016): Edisi Juli-Desember 2016
Publisher : IAIN Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/muamalat.v1iII.607

Abstract

Their income gap in Aceh as a result of the unequal distribution of income in society, as well as government policies that have not touched the middle to lower (poor) zakat is one of the pillars of Islam and at the time of the Prophet zakat is one means to reduce poverty, in terms of the Baitul Mal Aceh is an institution in charge of collecting alms from the people who are able and distribute it to the poor. As this study aims to determine the History of Institutions Zakat Management in Aceh and urgency, Since 1973, Aceh has formed an agency called Agency for Control of Assets of Religious (BPHA-) by Decree (SK) Governor No. 52 of 1973, in 1976 the institution this changed with the name of religion Harta Agency (BHA) Governor's Decree No. 407 of 1976, in 1995 the institute changed its name to Manajer alms and Sadaqah Infaq (BAZIS) then the last change is the release of Decree No. 18/2003 Date l6 July 2003 on the Establishment of Organization of Work and Organizational Structure Baitul Mal Nanggroe Aceh Darussalam, the institution was renamed the Agency BAZIS Baitul Mal and just started ratified on January 13, 2004. Ugensi amil zakat institutions, among others: 1) to ensure security and discipline the tax payers (muzakki), 2) to keep the feeling of inferiority the mustahiq zakat when faced directly to receive alms from muzakki, 3) to achieve efficiency and effectiveness, as well as the right targets in the use of zakat according to the priorities that exist in a place, 4) to show the greatness of Islam in the spirit of Islamic governance, 5) Improving the effectiveness and efficiency of service delivery in the management of zakat; and 6) Increase the benefits of charity for the public welfare and poverty reduction.
Radha’ah in the Perspective of Tafsir Al-Misbah Zulhamdi, Zulhamdi
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 4, No 2 (2020)
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/sjhk.v4i2.6419

Abstract

Providing decent food (breastmilk) to support the growth of children is one of the obligations of their parents and it is the gift that is given to a mother by Allah (God). This research is library research (literature research), which uses the interpretation of the Tafsir Al Misbah, the literature from books, journals, dictionaries, and other papers related to this research. It has been proven that breast milk is the best food for babies because of the diverse and complete nutritional content. The main content of breastmilk is 88% of the water that removes excess solute. Breast milk also contains carbohydrates, proteins, fats, vitamins, minerals, hormones, and growth factors. According to Quraish Shihab, radha’ah is interpreted as breastfeeding. In this case, he interpreted radha’ah as breastfeeding although breastfeeding recommendations in surah al-Baqarah is in the form of Khabar (information/news), but it means an order which obliges all mothers to carry out breastfeeding for up to two years with the responsibility of fathers in providing the needs of the family. However, it is permissible for parents to wean their children before two years if this can be bothersome, and it is also permissible for parents to let their children breastfed by other than their biological mothers if the mother is unable to breastfeed her child by herself. However, babies that are breastfeeding from other women will form a nasab (lineage) which means the baby will be forbidden to get married to a child of the woman that breastfed the baby.
PEMBAHARUAN HUKUM ISLAM DI INDONESIA DAN TOKOH-TOKOHNYA Zulhamdi Zulhamdi
Islam Futura Vol 19, No 2 (2019): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v19i2.4414

Abstract

The emergence of new problems or problems in the community that really need legal clarity, all of which have not been answered in either the Qur'an or the Hadith, in connection with the cessation of revelation and the death of the Prophet Muhammad who acted as a mediator between revelation and the reality that lived at that time. The renewal of Islamic law is the solution, the purpose of this paper is to find out the concepts of Islamic law reform and figures who contribute to the renewal of Islamic law. The type of research is descriptive qualitative with library research, namely research that is directed and focused on the study and discussion of library materials that have to do with the problem being studied, Overall, the renewal of Islamic law in Indonesia runs rather slowly compared to other Muslim countries, especially in the Middle East, North Africa, India and Pakistan. However, the realization of the marriage law number 1 of 1974, government regulation number 9 in 1975, Government regulation number 10 of 1983, government regulation number 28 of 1977 concerning the ownership of land, and the realization of the compilation of Indonesian Islamic law in 1991 were the dynamics of renewal of Islamic legal thinking that must be grateful, as for the characters and the ideas are: 1) Hasbi Ash-Shiddieqy (Indonesian Jurisprudence); 2) Hazairin: Indonesian National School; 3) Munawir Syadzali: Reactualization of Islamic Law; 4) Ibrahim Hosen: Making Nash Qat'i fun; 5) Ali Yafie and Sahal Mahfuz: Social Jurisprudence.
Giving Birth to a Male Specialist Obstetrician According to Perspective of Islamic Law Husnaini; Zulhamdi; Muhammad Diah
Britain International of Humanities and Social Sciences (BIoHS) Journal Vol 1 No 2 (2019): Britain International of Humanities and Social Sciences, October
Publisher : Britain International for Academic Research (BIAR) Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/biohs.v1i2.41

Abstract

Women in giving birth still go to the specialist obstetrician when there is a recommendation from the midwife, or the patient comes directly to the obstetrician, the patient no longer chooses or sorts a male or female obstetrician, in the view of the community as if there are no legal issues. Though the proposition of al-Quran and hadith has ordered us to hold our gaze and preserve the genitals of both men and women, to see the aurat (private parts, those parts of the body that cannot be exposed or should be covered according to Islam) which the same sex is still not allowed, much less in different sex. Especially with regard to giving birth that shows all organs including aurat which is very vital, and also explained by the perspective of fiqh ulema who have very strict rules in seeing aurat, even in the case of medical treatment, especially treatment to the doctor in different sex of patient. Likewise with the results of the plenary session-V which explains male patients are not justified to treated by female medical, and vice versa, moreover women giving birth to a male obstetrician is even more not allowed, this is under normal conditions, as for emergency conditions is allowed but still under very strict requirements. So it can be concluded that Islamic law does not allow giving birth to male obstetricians (in normal conditions), except in emergency situations where there is no other choice or in areas where there are no female obstetricians. The Aceh Ulema Consultative Assembly in the results of the ulema's plenary session on the use of defiled drugs and medical services by different sex in the Islamic perspective. With provisions, if only general treatment that does not lead to seeing vital organs in women is prohibited, much less giving birth which is clearly a male doctor looking openly and transparently and touching vital organs in female patients, then it is very not allowed in Islam, except there is no other choice.
Giving Birth to a Male Specialist Obstetrician According to Perspective of Islamic Law Husnaini; Zulhamdi; Muhammad Diah
Britain International of Humanities and Social Sciences (BIoHS) Journal Vol 1 No 2 (2019): Britain International of Humanities and Social Sciences, October
Publisher : Britain International for Academic Research (BIAR) Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/biohs.v1i2.41

Abstract

Women in giving birth still go to the specialist obstetrician when there is a recommendation from the midwife, or the patient comes directly to the obstetrician, the patient no longer chooses or sorts a male or female obstetrician, in the view of the community as if there are no legal issues. Though the proposition of al-Quran and hadith has ordered us to hold our gaze and preserve the genitals of both men and women, to see the aurat (private parts, those parts of the body that cannot be exposed or should be covered according to Islam) which the same sex is still not allowed, much less in different sex. Especially with regard to giving birth that shows all organs including aurat which is very vital, and also explained by the perspective of fiqh ulema who have very strict rules in seeing aurat, even in the case of medical treatment, especially treatment to the doctor in different sex of patient. Likewise with the results of the plenary session-V which explains male patients are not justified to treated by female medical, and vice versa, moreover women giving birth to a male obstetrician is even more not allowed, this is under normal conditions, as for emergency conditions is allowed but still under very strict requirements. So it can be concluded that Islamic law does not allow giving birth to male obstetricians (in normal conditions), except in emergency situations where there is no other choice or in areas where there are no female obstetricians. The Aceh Ulema Consultative Assembly in the results of the ulema's plenary session on the use of defiled drugs and medical services by different sex in the Islamic perspective. With provisions, if only general treatment that does not lead to seeing vital organs in women is prohibited, much less giving birth which is clearly a male doctor looking openly and transparently and touching vital organs in female patients, then it is very not allowed in Islam, except there is no other choice.
Distribution of Zakat fi Sabilillah for the Tahfiz Program at the Baitul Mal Board in Aceh in the Perception of Ulama Dayah Burhanuddin Abd. Gani; Zaiyad Zubaidi
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 24, No 1 (2022)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v24i1.10500

Abstract

Fi sabilillah in the Fiqh conception, its meaning is interpreted as people fighting in defense of religion. For this meaning, Ulama (Islamic scholars) clung to distributing zakat fi sabilillah to the mustahiq as guided by the meaning of the text contained in the fiqh books. But in practice, Baitul Mal in Aceh distributes zakat fi sabilillah for the tahfiz Qur'an program. Therefore, based on the issue’s description, it is necessary to conduct a more comprehensive study to determine the legal basis of Baitul Mal in Aceh for channeling zakat fi sabilillah for the Tahfiz Qur'an Program, how the program is realized, and how Ulama Dayah perceive the practice. This research employed qualitative methods in the form of field studies using a conceptual approach. Based on the results of the study, it was found that Baitul Mal in Aceh in giving zakat fi sabilillah for the Tahfiz Qur'an Program already refers to the provisions in the Qur'an and also other rules stipulated in the provisions of the Qanun Baitul Mal, which was then the program realized through the distribution of scholarships to students in the form of a tahfiz program. In addressing this issue, Ulama Dayah do not deny the distribution of zakat fi sabilillah for the tahfiz Qur’an program, although conceptually the interpretation of the meaning of zakat fi sabilillah can only be given to those who fight in defense of religion. Their view is based on the existence of the values of benefit contained in Baitul Mal’s practice.Fi sabilillah dalam konsepsi fikih, ditafsirkan maknanya dengan orang berperang membela agama. Atas makna inilah kemudian para ulama berpegang dalam menyalurkan zakat fi sabilillah kepada para mustahiq sebagaimana petunjuk dari makna teks yang tertera dalam kitab-kitab fikih. Namun praktiknya, Baitul Mal di Aceh menyalurkan zakat fi sabilillah untuk program tahfiz al-Qur`an. Maka atas dasar deskripsi permasalah tersebut perlu adanya kajian lebih komprehensif sehingga diketahui apa dasar hukum Baitul Mal di Aceh menyalurkan zakat fi sabilillah untuk Program Tahfiz al-Qur`an, bagaimana realisasi programnya dan bagaimana persepsi ulama dayah terhadap praktik tersebut. Penelitian ini menggunakan metode kualitatif dalam bentuk kajian lapangan dengan menggunakan pendekatan konseptual. Berdasarkan hasil penelitian ditemukan bahwa Baitul Mal di Aceh dalammenyalurkan zakat fi sabilillah untuk Program Tahfiz al-Qur`an sudah mengacu pada ketentuan yang ada baik dalam al-Qur`an dan juga aturan lain yang diatur dalam ketentuan Qanun Baitul Mal yang kemudian programnya direalisasikan melalui penyaluran beasiswa kepada santri dalam bentuk program tahfiz. Para ulama dayah, dalam menyikapi persoalan ini tidak menolak penyaluran zakat fi sabilillah untuk program tahfiz al-Qur`an, meskipun secara konsep penafsiran makna fi sabilillah hanya dapat diberikan kepada orang yang berperang membela agama. Pandangan mereka ini didasarkan pada adanya nilai-nilai kemaslahatan yang terkandung dalam praktek Baitul Mal tersebut.
Co-Authors Athailah Junaidy Muhammad Diah Muhammad Ikbal Sari Wahyuna Yusriadi Ibrahim Yusriadi Yusriadi Zaiyad Zubaidi Zulhamdi Zulhamdi