Al-Daulah : Jurnal Hukum dan Perundangan Islam
al-Daulah: Jurnal Hukum dan Perundangan Islam (p-ISSN: 2089-0109 dan e-ISSN: 2503-0922) diterbitkan oleh Prodi Siyasah Jinayah (Hukum Tata Negara dan Hukum Pidana Islam) Fakultas Syari'ah dan Hukum UIN Sunan Ampel Surabaya pada bulan April 2011. Jurnal ini terbit setiap bulan April dan Oktober, dengan memuat kajian-kajian tentang tema hukum dan Perundangan Islam. Jurnal ini terakreditasi pada 1 Desember 2015 sesuai Keputusan Direktur Jenderal Penguatan Riset dan Pengembangan Kementerian Riset, Teknologi, dan Pendidikan Tinggi Republik Indonesia Nomor: 2/E/KPT/2015.
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<![CDATA[Aktualisasi Makna Jihad dalam Kehidupan Modern ]]>
<![CDATA[Saoki Saoki]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.1-18
<![CDATA[This article discusses about the essence of the meaning of jihad and its actualization in a modern life. Basically, jihad has two meanings; First, the notion of the propagation of Islam in a polite, tolerant, peaceful way, and away from coercion and violence. Second, the notion of war. Jihad in the first sense to be applied anytime and anywhere, while the second one should only be applied in a very constrained condition because of the definite threat of the enemy. The main purpose of jihad is al-amr bi al-ma'ruf wa al-nahy an al-munkar. Therefore, in today’s modern context, jihad could be interpreted in a more macro and holistic sense, so that any forms of al-amr bi al-ma'ruf wa al-nahy an al-munkar like an attempt to increase the level of education of Muslims, an attempt to increase the welfare of the Muslims weather economically, politically, and culturally. All are included in a category of jihad in Islam, and they are more important than a physical jihad with a war, due to the current context, jihad with those meanings are the most needed by Muslims.]]>
<![CDATA[Dialektika antara Kemaslahatan dan Teks dalam Syariah ]]>
<![CDATA[Moch. Zainul Arifin]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.19-41
<![CDATA[This article discusses the dialetics between the benefit and the text in shari’ah. The purpose of shari’ah is to reach the benefit of mankind. It means that the entire texts and their laws serve to realize the benefit and to prevent damage, and should be based on the principle of beneficial understanding, the application of which within the scope of the benefit, and the text as a standard of benefit. The benefit is an important spirit behind shari’ah. Because of that, the understanding of the text in a legal reasoning process needs a solid foundation. Basically, the emergence of contradiction between benefit and text is nothing other than the two things: first, errors in understanding and concluding the benefit; second, errors in understanding and actualizing the text. Actualization of the benefit of the text is a branch and an expansion of the welfare interpretation of the text. This actualization plays an important role in eliminating the contradiction between the text and welfare. Therefore, it is necessary to actualize the enlightened benefit by seeing, considering, and excluding the conditions that lead to a damage.]]>
<![CDATA[Sejarah Sosial Hukuman Peminum Khamr ]]>
<![CDATA[Arif Jamaluddin Malik]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.42-56
<![CDATA[Penalty for a drinker can not be separated from the development and changes in society. As one of the many provisions of a criminal penalty, drinker should remain be punished. However, in practice, there are differences in accordance with the implementation of penalty for a drinker. It is about the amount and limit of the punishment given to a drinker. This is because al-Qur'an does not explicitely mention the legal sanctions for a drinker. In contrast to the punitive sanction for the variant of violations of a criminal penalty, such as fornication, adultery, and theft of the mentioned amount and limit of their sentence. The differences in the application of a criminal penalty for drinkers at the Prophet’s time time and after indicate that although the substantive criminal penalty should remain in force, but in the application might be heavier or at least equal as the former penalty. Those facts indicate that Islamic law is related to the changes and development of society. Thus, there is an interplay circumstance between Islamic law and the developments and changes in society, or in otherwise.]]>
<![CDATA[Peranan Badan Permusyawaratan Desa dalam Pemberdayaan Masyarakat di Sidoarjo ]]>
<![CDATA[Risaatul Lailiyah]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.57-76
<![CDATA[This paper describes about the role of the Village Consultative Assembly in village of Jati, Banjar Bendo, and Sumput of Sidoarjo regency in empowering the community. Village Consultative Assembly is an institution that is the embodiment of democracy in a village’s governance as an administrative element of the village. It functionates to set rules together with the Head of the village and accommodates the aspirations of the people. Village Consultative Assembly’s role in empowering the community in the village of Jati and Sumput are less active. While, the Village Consultative Assembly in Banjar Bendo is very active. Beeing active or not active in carrying out their role lies on the implementation of the legislative’s function that has been defined by Peraturan Pemerintah No. 72 year 2005 article 35 Juncto PERDA (Regional Legislation) of Sidoarjo No. 07 year 2006 article 12. The legislative duties and functions of the Village Consultative Assembly in Sidoarjo can not run optimally. This is indicated by the Village Consultative Assembly’s less comprehensive in Jati and Sumput in framing the conventional regulations into the written rules. It is so since they got less technical assistance from the local government, especially in the field of legislation.]]>
<![CDATA[Politik Islam di Indonesia Pasca Kemerdekaan Hingga Demokrasi Terpimpin ]]>
<![CDATA[Rif’at Husnul Ma’afi]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.77-95
<![CDATA[This article describes about the Islamic political development in Indonesia after its independence to the guided democracy. In the early days of its independence, there was a debate among Islamists and nationalists in formulating legislation until they agreed upon the first principle “Belief in one Godâ€. At the time of parliamentary democracy, many Islamic organizations established a political party and participated in the general election in 1955, including Masjumi, NU, PSII and Perti. At the time of the guided democracy, there were two groups of the Islamic party. The first group was Masjumi which viewed that the participation in the authoritarian political system as a deviation from Islamic teachings. The second group was the Muslim League (NU, PSII and Perti). They argued that participating in the guided democracy was a realistic and pragmatic attitude. The destruction of the Guided Democracy occurred after a mutiny by PKI’s movement on September 30th, 1965. With the expiration of the Guided Democracy’s period then ended the old order and changed into the new order under the Suharto’s power. This resulted a change in Islamic politics in Indonesia.]]>
<![CDATA[Advokasi terhadap Pelacuran Anak di Lokalisasi Dolly Surabaya ]]>
<![CDATA[Hartono Hartono]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.96-127
<![CDATA[This article discusses about advocacy against child prostitution in Dolly-Surabaya. Child prostitution is an act that violates the fundamental rights of the children from any kind of exploitation activities. The people who cause prostitution are to be punished in accordance with the applied regulations. Advocacy on child prostitution in Dolly is where the act of prostitution is not getting any penalties or sanctions because the child only has an obligatory capability and not an act capability. The parties that led to the child victims of prostitution should be punished by the assumption that they have done fraud and coercion. Moreover, child prostitution is a form of human trafficking. The advocacy dedicated to child as the victim of prostitution is: first, litigation advocacy with the target of those children’s fundamental rights which have been violated by others can be restored; second, budgetary advocacy with the goal of keeping the budget managed by the government can be allocated appropriately to children who become the victim of prostitution; and third, policy advocacy with the aim of protecting the fundamental rights and improving the welfare of the children who become the victim of prostitution, both of morally and materially.]]>
<![CDATA[Pungutan Dana Krama Tamiu Bagi Penduduk Pendatang di Klungkung Bali ]]>
<![CDATA[Hasan Hasan]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.128-163
<![CDATA[This article highlights the collection of dana krama tamu (migrant ethic fund) for migrants in Klungkung district, Klungkung-Bali Regency. They are borne dana krama tamu by Banjar Adat / Pakraman which is determined by each Banjar Adat / Pakraman. The withdrawal process of dana krama tamu is done monthly by the security guards of Banjar Adat / Pakraman namely pecalang. While the rights that can be obtained by them are security, health care, shelter from disaster, and the use of facilities of Banjar Adat. However, security is not necessarily be felt by all migrants. In the concept of fiqh siyasah (Islamic political jurisprudence), it is unknown about dana krama tamu. But in the history of the Islamic governments, there was a concept of jizya. It is a levie which was taken from ahl al-zimmah as a guarenty for their safety. The collection of dana krama tamu is substantially different with that of jizya. But there are some similarities that can be seen, especially from the rights given to them. Thus, the withdrawal of dana krama tamu can be justified because it is not much different from the concept of jizya in historical Muslim community.]]>
<![CDATA[Sikap Ikhwanul Muslimin tentang Nasionalisme dan Relevansinya dengan Konsepsi Ummah ]]>
<![CDATA[M. Anwar Zen]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.164-186
<![CDATA[This article discusses about the attitude of the Muslim Brotherhood on nationalism and its relevance to the concept of ummah. Nationalism, for the Muslim Brotherhood, is a love of the homeland, liberating the land from occupation, and strengthening brotherhood. Nationalism’s goal is to guide Muslim men toward the light of Islam and to raise the banner of Islam highly in each hemisphere in reaching the worldly prosperity and merely for the sake of gaining the pleasure of Allah. The Muslim Brotherhood’s nationalism indicates a universalism which is implication of the belief bond. Therefore, their concept of nationalism is universal since it is not restricted by races, territories, and geographies. Furthermore, the attitude of the Muslim Brotherhood also indicate the orientation of the divinity that Islam can colors in every human life for the sake of gaining the pleasure of Allah and prosperity in the worldly life.]]>
<![CDATA[Peran Politik Perempuan Pondok Pesantren Ihyaul Ulum Dukun Gresik ]]>
<![CDATA[Abdulla Hubet]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.187-213
<![CDATA[One of the factors that encourages women in Ihyaul-Ulum Islamic boarding school in politics is their willingness to participate in the development process, especially in regions. They view that politics is a part of the broadcasting media of the Islamic propaganda. The women’s involvement of Ihyaul-Ulum Islamic boarding school in politics is not merely passive but active. It is either for supporting the ruling party or a certain administrator to delegate one of them to become a candidate in a certain position. The more elected women of the Islamic boarding school show that the political position of women is culturally very significant. They have proved to be a board member of the country, an achievement that deserves to be appreciated. In Islam, women occupy an important position as men do. Islam came with the principle of equality among all humans. The only standard is their capability in performing their duties as a legislator and as a leader.]]>
<![CDATA[Penerapan Undang Undang Otonomi Daerah No. 32 Tahun 2004 Jo Perda No. 7 Tahun 2006 di Waru Sidoarjo ]]>
<![CDATA[Ulul Azmi M.]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.214-240
<![CDATA[This article is a field research on the application of the Regional Autonomy Law No. 32 year 2004, jo PERDA (Regional Regulation) No. 7 year 2006 about the local government in Waru-Sidoarjo. The research was conducted by interviewing some people from four villages, namely Ngingas, Kepuh Kiriman, Tambak Oso, and Tambak Rejo. The research concludes that the community of the four villages had been carrying out the mandate of the Regional Autonomy Law No. 32 year 2004, jo PERDA (Regional Regulation) No. 7 year 2006. However, the compliance in carrying out the law is not based on their legal awareness. It is because there are some laws that are considered as discrimination and murder of the rights of individuals, including the prohibition of the village government to take charge of the political party (consulting / comparative study) ". It can, of course, kill the principles of human rights and democracy, whereas the legislation itself gives respect to the principles of democracy and human rights. The principles to be considered in formulating constitution is the guarantee of human rights of each member of society and the equality of all people before the law without any distinctions of social statification.]]>
