Al-Manahij : Jurnal Kajian Hukum Islam
AL-MANAHIJ is a scholarly journal of Islamic law studies. It is a forum for debate for scholars and professionals concerned with Islamic Laws and legal cultures of Muslim Worlds. It aims for recognition as a leading medium for a scholarly and professional discourse of Islamic laws. Al-Manahij covers textual and fieldwork studies of Islamic laws with various perspectives. The journal is published twice a year (every June and December), and each publication contains ten articles in the field of Islamic law, therefore in a year, the journal publishes twenty articles. The journal presents qualified scholarly articles, which always place Islamic law in the central focus of academic inquiry. This journal is a forum for debate for scholars and professionals concerned with Islamic law and Islamic legal cultures within local and challenging global contexts. The journal invites any comprehensive observation of Islamic law as a system of norms in Muslim society. The journal has become a medium of diffusion and exchange of ideas and research findings, so much so that researchers, writers, and readers have interacted in a scholarly manner.
Articles
317 Documents
<![CDATA[Front Matter: Al-Manahij: Jurnal Kajian Hukum Islam ]]>
<![CDATA[Editor Al-Manahij]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol. 16 No. 2 (2022) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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<![CDATA[Cover page; Editorial Team; Table of Contents]]>
<![CDATA[Politik Hukum Pidana Indonesia: Analisis Korelasi Siyasah Syar'iyah dan Pencegahan Korupsi ]]>
<![CDATA[Edi Rosman]]>;
<![CDATA[Aidil Alfin]]>;
<![CDATA[Bustamar Bustamar]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.1797
<![CDATA[Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyÄsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyÄsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyÄsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyÄsah syar’iyyah is the main solution in efforts to prevent corruption.]]>
<![CDATA[Menikah untuk Diceraikan: Menyorot Hak-Hak Perempuan pada Isbat Nikah untuk Cerai di Pengadilan Agama Medan Tahun 2015-2017 ]]>
<![CDATA[Imam Yazid]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.1900
<![CDATA[The validity of marriage in Indonesia is regulated through Islamic law and regulations in Indonesia. In fact, many marriages occur that do not meet the regulations in Indonesia, resulting in legal uncertainty of the people involved in the marriage. This research is empirical legal research. The purpose of this study is to find out how the policies of the Religious Courts in Medan settles cases of iṡbat nikah (seeking a formal, legalized marriage certificate) that aims to divorce in 2015-2017, how are legal considerations in giving a decision to isbat nikah that aims to divorce, and how is legal certainty after divorce through isbat nikah. This research found that: firstly, isbat nikah is a solution to the problem of a married couple who are not recorded by an official appointed by the state and then the marriage certificate is to establish a divorce permit; secondly, religious court judges in Medan have a legal basis in giving a decision of isbat nikah cases to divorce, so the decision can be normatively accounted for; thirdly, the court’s decision gives rise to the benefits desired by the Shari'a, namely legal certainty after the isbat nikah, namely, among others, the provision of appropriate mut’ah (severance pay) to ex-wives, provision of living expenses for children who are not yet 21 years old, and formal registration of children from marriages that are not recorded by officers appointed by the state when the previous marriage occurred.]]>
<![CDATA[Nilai Keadilan dalam Sistem Kewarisan Islam ]]>
<![CDATA[Fadlih Rifenta]]>;
<![CDATA[Tonny Ilham Prayogo]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.2117
<![CDATA[In the context of inheritance, reform efforts by contemporary Muslim thinkers have so far not been able to significantly change the shadow of classical inheritance law in Islam. This condition is caused by the effect of the mindset of the society in their epistemology, which assumes that the distribution of inheritance must be equal. Of course, we cannot blame the public for their knowledge of Islamic inheritance law. The question that arises is why they are in a hurry to accept the equal distribution of inheritance without conducting a study based on Islamic law on inheritance. Thus, the biggest challenge for Islamic scholars and inheritance law experts today is how to find a comprehensive formulation of various theories of knowledge that can be accepted by everyone, so that Islamic inheritance law is not only a discourse, but is able to totally reflect a concrete concept. This paper seeks to reorient and rethink the inheritance law in the development of Islamic legal epistemology which is examined in conjunction with the Shari’a provisions, which contain the values of justice in terms of theology, economics, and social.]]>
<![CDATA[Menggagas Fikih Media Sosial ]]>
<![CDATA[Khariri Khariri]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.2123
<![CDATA[The development in the field of information technology in the era of industrial revolution 4.0 was so rapid. However, there are many negative findings from the use of social media, such as hoaxes, utterances of hatred, slander, etc. This requires a more contextual study of Islamic law (fiqh) and is able to answer what is the demand of the times, especially the phenomenon of social media. In carrying out the formulation of Islamic law, there are two methods of reasoning used, namely normative-deductive and empirical-inductive, so that the resulting laws can be in accordance with the demands of the community. Therefore, the idea of social media fiqh is to make an effort to find the maqÄá¹£id al-syarī’ah (legal purpose) in the use of social media. By using the theory of sadd al-żarī’ah analysis, this study sought formulation of Islamic law in order to be a solution in the times. This theory is used to explore various problems that have occurred in the development of communication on social media. In addition, this study attempts to trace the exclusion (istinbÄá¹) of the law in formulating the fiqh of social media with the Uṣūl al-Fiqh approach and the social history of Islamic law. The work of this research is inseparable from the two legal provisions that have been formulated before, namely the MUI fatwa on Social Media and the Law of Information and Electronic Transaction.]]>
<![CDATA[Transformasi Hukum Pidana Islam dalam Tata Hukum Indonesia ]]>
<![CDATA[Makhrus Munajat]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.2124
<![CDATA[The formalization of Islamic criminal law in Indonesia is still and always debated in terms of its legal rules or the establishment of Islamic values, meaning that the substance is more important than the formal rules. Transformation of Islamic criminal law is a change that occurs in the determination of law, both concerning the type of crime (jarÄ«mah) or its sanctions due to time and social dynamics. The criminal act (jarÄ«mah) and its sanctions are interconnection between the principal law (al-aḥkÄm al-aá¹£liyyah) which contains the prohibition and supporting law (al-aḥkÄm al-muayyidah) which contains sanctions. The model of the transformation of Islamic criminal law in Indonesia is to make Islamic criminal law a law that can be accepted by Indonesian people, by not distinguishing ethnicity, adat (tradition), culture and religion. The objectivity of Islamic criminal law in Indonesia is used as the basis for the formation of national laws whose pluralistic communities are offered universal values so that they can be accepted by all citizens without questioning the origin of the values.]]>
<![CDATA[Fikih Ekowisata Berbasis Maqasid al-Syari'ah (Studi Pengelolaan Wisata Alam Hutan Mangrove di Wonorejo Kota Surabaya) ]]>
<![CDATA[Moh Mufid]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.2213
<![CDATA[This article aims to construct ecotourism jurisprudence (fiqh) based on maqÄá¹£id syarī’ah. Management of mangrove ecotourism in Wonorejo Surabaya city uses a conservation and society participation approach to ensure the mangrove forest ecosystem is sustainable. In the perspective of the maqÄá¹£id syarī’ah the management of sustainable ecotourism is in line with the philosophical spirit in the following objectives of Shari’a: (1) ḥifẓ al-mÄl in the context of mangrove ecotourism to empower local communities in the economic field, (2) ḥifẓ al-bī’ah in the context of mangrove ecotourism requires the protection of ecological aspects, and (3) ḥifẓ al-‘aql in the context of ecotourism functions as a learning medium in the world of science development education. Jurisprudence for ecotourism as an idea that relies on a normative and empirical approach to the utilization of mangrove forests as natural tourism is expected to be able to provide insight to visitors to be eco-friendly. The construction of ecotourism jurisprudence can be formulated by considering the following aspects: the first, the orientation of ecotourism must be built with the aim of preserving the mangrove ecosystem; the second, management of mangrove ecotourism based on an analysis of the benefits of ecological, economic and educational aspects; the third, the development of mangrove ecotourism does not conflict with shari’a principles; the fourth, management of mangrove ecotourism based on the permission of stakeholders; the fifth, community involvement in the preservation of mangrove forest tourism is a collective obligation (fará¸u kifÄyah).]]>
<![CDATA[Pembajakan Karya di Bidang Hak Cipta: Telaah Integratif Hukum Islam dan Undang-Undang R.I. Nomor 28 Tahun 2014 tentang Hak Cipta ]]>
<![CDATA[Syufa'at Syufa'at]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.2215
<![CDATA[Copyright is one part of intellectual property that has the widest scope of protected objects. The rapid development of information and communication technology requires rules that support copyright, especially with the rampant piracies. Therefore, copyright must have a legal protection as other rights. This paper is dedicated to outlining the concept of piracy of works in the field of copyright using an integrated review of Islamic law and the Indonesian Law No. 28 of 2014 concerning Copyright. By using a deductive framework and normative approach, this paper formulates one finding that copyright piracy even though there are no clear and standard rules in Islamic law, by using analogy (qiyÄs) method, the copyright rule is in accordance with the law against the perpetrator of theft (saraqah). However, because a pirator of copyrights is not the same as a theft, its rule enters ta’zÄ«r domain where all provisions for sanctions are determined by the government. In Indonesia, the actualization of sanctions is regulated in Law No. 28 of 2014, which essentially strives to create justice and guarantee of every individual right that leads to widespread benefit. Islamic law (in this case saraqah rules) becomes the theological basis for Law No. 28 of 2014 in a normativity context, where the integration points of Islamic law and Indonesian law can be established.]]>
<![CDATA[Konsep Perlindungan Korban dalam Sistem Peradilan Pidana Nasional dan Sistem Hukum Pidana Islam ]]>
<![CDATA[Vivi Ariyanti]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.2224
<![CDATA[The current position of victims in the criminal justice system has not been placed fairly, because victims in the judiciary are only represented by public prosecutors who base their charges on statutory rules and facts obtained from witnesses. This paper reviews and compares the Indonesian national criminal justice system and Islamic criminal law system in terms of protecting the rights of victims of criminal acts during and after undergoing the trial process. The study of victims in the Western criminal law system adopted by Indonesia has been so extensive and profound, that it raises its own science called victimology, which is parallel to the science of criminology. Meanwhile Islamic criminal law (al-Fiqh al-Jinayah) still refers to fiqh books written by medieval jurists, so that the study of Islamic criminal law is stagnant and without significant progress. However, both national criminal law and Islamic criminal law, in principle, emphasize that the protection of victims must be balanced between the interests of the victims themselves, the perpetrators of crime, society, the state, and the public interest.]]>
<![CDATA[Pergeseran Paradigma Maqasid Al-Syari'ah: Dari Klasik Sampai Kontemporer ]]>
<![CDATA[Muhammad Lutfi Hakim]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 10 No 1 (2016) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v10i1.913
<![CDATA[Syariat Islam diturunkan untuk memberikan kemaslahatan kepada manusia dan menghindari mereka dari kemudaratan sesuai dengan perkembangan manusia itu sendiri.Hal ini merupakan konsep dasar dari maqasid al-syariah sejak abad pertengahan Islam (era pemikiran klasik) yang dijelaskan Imam al-Syatibi dalam kitab al-muwafaqat. Namun kemudian konsep maqasid al-syariah ini mengalami perkembangan dan menjadi sebuah paradigma baru (new paradigm) dalam filsafat hukum Islam kontemporer, yaitu maqasid al-syariah yang dipopulerkan oleh Jasser Auda dengan pendekatan sistemnya. Perubahan paradigma dari maqasid yang lama ke maqasid yang baru ini terletak pada titik tekan keduanya. Titik tekan maqasid yang lama lebih pada protection (perlindungan) dan preservation (penjagaan/pelestarian), sedangkan maqasid baru lebih menekankan pada development (pengembangan) dan right (hak).]]>
