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Al-Muqaranah : Jurnal Perbandingan Mazhab dan Hukum
Published by Universitas Islam Zainul Hasan Genggong
ISSN : 30256976     EISSN : 30253071     DOI : -
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Other
AL-MUQARANAH: Jurnal Perbandingan Mazhab dan Hukum adalah Jurnal yang diterbitkan oleh Prodi Perbandingan Madzhab Fakultas Syariah Universitas Islam Zainul Hasan Genggong Probolinggo, Jawa Timur, Indonesia. Jurnal ilmiah ini mempublikasikan karya-karya tulis terkait dengan kajian perbandingan hukum, baik itu antara hukum Islam dan hukum positif, ketokohan mazhab, maupun pemikiran hukum Islam (konvensional dan kontemporer). Jurnal ini diterbitkan dua kali dalam satu tahun (Februari dan Agustus). Redaksi mengundang akademisi, dosen, dan peneliti untuk ikut menulis artikel di jurnal ini. jurnal ini merupakan edisi cetak versi online yang diterbitkan oleh Prodi Perbandingan Madzhab Fakultas Syariah Institut Ilmu Islam Zainul Hasan Genggong Probolinggo, Jawa Timur, Indonesia.
Arjuna Subject : Umum - Umum
Articles 5 Documents
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Search results for , issue "Vol 1 No 2 (2023): Vol 1 No 2 Agustus 2023" : 5 Documents clear
Komparasi wali mujbir dalam madzhab Syafi`i dan madzhab Hanafi Aditya, Muzemmil; Yuliardy Nugroho, Irzak
AL-MUQARANAH Vol 1 No 2 (2023): Vol 1 No 2 Agustus 2023
Publisher : Prodi Perbandingan Madzab Fakultas Syari'ah Universitas Islam Zainul Hasan Genggong Probolinggo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55210/jpmh.v1i2.305

Abstract

This article discusses a comparison of the thoughts of the Hanafi school of thought and the Syafi'i school of thought. The author uses data collection methods with documentation techniques. After obtaining the required data, the data is analyzed using the comparative analysis method. The Syafi`i school of thought says that as long as a girl still has the status of al-bikr (girl) then the rights of a guardian still exist. The limit for al-bikr (girl) according to the Syafi`i school is as long as the woman has never had sexual intercourse (jima`), even if she has had sexual intercourse. If adultery is committed, the person is no longer considered al-bikr (girl), this statement from the Shafi'i school includes a girl who is divorced by her husband but has never had sexual intercourse with him (qobla dukhul), because essentially the woman still has the status of al-bikr (girl). Meanwhile, according to the Hanafi school of thought, those who have the right to become mujbir guardians are all guardians from the father's line, while mujbir guardians can only be applied to girls who have not reached puberty. The Hanafi school also imposes requirements for mujbir guardians, namely that they must be able to provide a suitable husband for their daughter. Meanwhile, all trustees for crazy people are mujbir trustees. Mujbir is just a father and grandfather. From this background, the author is interested in discussing the opinions of Imam Hanafi and Imam Syafi'i on the issue of wali mujbir. This article contains the opinions and methods of legal istinbat used by Imam Hanafi and Imam Syafi'i regarding wali mujbir. The method of istinbat wali mujbir used by Imam Syafi'i is the Koran, Sunnah, and Qiyas, while the method of legal istinbat used by Imam Hanafi in the matter of wali mujbir is the Koran, Sunnah, and 'Urf. The illat used by Imam Syafi'i is bikr (virginity), while the illat used by Imam Hanafi in the concept of ijbar guardianship is ghairu aqilah. Because women in this situation are unable to do anything for themselves
Tindak kekerasan dalam rumah tangga (KDRT) dalam perkawinan menurut hukum islam dan hukum positif Wahdatus Syarifah, Siti; Firdausiyah, Vita
AL-MUQARANAH Vol 1 No 2 (2023): Vol 1 No 2 Agustus 2023
Publisher : Prodi Perbandingan Madzab Fakultas Syari'ah Universitas Islam Zainul Hasan Genggong Probolinggo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55210/jpmh.v1i2.307

Abstract

Kekerasan dalam rumah tangga merupakan bentuk kejahatan dan diskriminasi yang sering menimpa perempuan di dalam rumah tangga. Didalam hukum Islam KDRT tersebut tidak memiliki definisi secara khusus, namun dalam Islam melarang secara keras perbuatan kekerasan dalam rumah tangga, hal ini dibuktikan dengan firman Allah di dalam Al-qur’an yang menjelaskan hukum tersebut. Di dalam hukum positif KDRT tersebut dapat menimpa siapa saja, ibu, bapak, suami, istri, anak, bahkan pembantu rumah tangga sekaligus. Rumusan masalah yang muncul dalam penelitian ini adalah bagaimana tindak kekerasan dalam rumah tangga dalam perkawinan menurut hukum Islam dan hukum Positif. Kemudian, apa sanksi kekerasan dalam rumah tangga menurut hukum Islam dan hukum Positif.Tujuan dilakukan penelitian ini, agar kita bisa mengetahui tindak kekerasan dalam rumah tangga menurut hukum Islam dan hukum Positif, dan agar kita mengetahui sanksi kekerasan dalam rumah tangga menurut hukum Islam dan hukum Positif.Di dalam penelitian ini menggunakan pendekatan secara studi komperatif, yaitu membandingkan tindak kekerasan dalam rumah tangga menurut hukum Islam dan hukum Positif. Penelitian ini termasuk jenis penelitian Library Research (kepustakaan), penulis akan menerapkan data-data pustaka yang berbentuk buku, jurnal, laporan penelitian, makalah dan bahan pustaka lainnya yang akurat terhadap objek yang menjadi pokok permasalahan. Berdasarkan hasil penelitian yang dilakukan dapat dismpulkan bahwa, di dalam hukum Islam tindak pidana kekerasan itu termasuk ke dalam jarimah, qishas dan diat. Jarimah, qishas, dan diat adalah jarimah yang diancam dengan hukuman qishas atau diat. Hukuman qishas dijatuhkan terhadap pelaku jarimah agar ia mendapatkan balasan yang setimpal dengan perbuatannya. Jadi, dibunuh kalau ia membunuh atau dianiaya kalan menganiaya. Sedangkan menurut hukum positif, tindak kekerasan dalam rumah tangga ini terdiri dari berbagai bentuk seperti, kekerasan fisik, psikis, seksual dan penelantaran dalam rumah tangga, dan di dalam UU telah dijelaskan mengenai sanksi dari berbagai bentuk tersebut.
Bacaan basmalah dalam sholat perspektif ulama madzhab empat Umam, Rosyidul; Yazid Adnan Quthny, Abu
AL-MUQARANAH Vol 1 No 2 (2023): Vol 1 No 2 Agustus 2023
Publisher : Prodi Perbandingan Madzab Fakultas Syari'ah Universitas Islam Zainul Hasan Genggong Probolinggo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55210/jpmh.v1i2.318

Abstract

This paper discusses a comparative study of the madhhabs of reciting the basmalah in prayer from the perspective of the four madhhabs. Regarding basmalah, the scholars agree that basmalah is one of the verses of Surah al-Naml. But they differ in opinion about reading basmalah at the beginning of the recitation of the Qur'an in prayer. The difference in reading the basmalah when praying has made Muslims divided, and even more concerning, there is an assumption that people who are accustomed to reading the basmalah in prayers in mosques and musholla whose imams do not read the basmalah have invalid prayers. What actually causes this difference? What is the perspective of the four madzhab scholars on this issue? Collecting data used in the preparation of this thesis, the author uses library research by referring to primary sources known from fiqh books, namely Madzahibul Arba'ah, while secondary data is a supporter that still has relevance to the discussion of this journal. In compiling and completing it, the author uses an analytical descriptive method through data collection and the opinions of the scholars to then draw a conclusion. This research leads to the conclusion that what causes differences among scholars related to the recitation of basmalah during prayer is the variety of fiqh sciences that contradict each other, differences in determining the position of basmalah in the Qur'an, and differences in fiqh sciences related to this issue.
Pendayagunaan zakat untuk beasiswa pendidikan perspektif madzhab Syafi’i dan Hanafi Abdullah, Abdullah; Fathullah, Fathullah
AL-MUQARANAH Vol 1 No 2 (2023): Vol 1 No 2 Agustus 2023
Publisher : Prodi Perbandingan Madzab Fakultas Syari'ah Universitas Islam Zainul Hasan Genggong Probolinggo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55210/jpmh.v1i2.319

Abstract

Zakat is giving a portion of the wealth that has reached the nisab, without any constraints that are not given to it. But the problem is that after it is collected and will be given to the rightful 8 asnaf (QS.: 9: 60) including certain criteria of people who are not directly mentioned by the verse above. This is evident when the wealth is given to school dropouts who want to continue with economic reasons that do not support, so everything fails in the middle of the road (Not realized). The form of the problem above is how the views of the Shafi'i and Hanafi madhhabs on the use of zakat for scholarships and where are the points of similarity and difference in the opinions of the two madhhabs. This research uses a Library Research approach (library research) After the data is collected, data analysis is continued, by checking the data (editing), marking the data (systematizing) and systematizing the data (systematizing). The type of research used in this research uses comparative studies. From the discussion above, it can be concluded that the use of zakat assets for scholarships (education costs) is permitted according to the Shafi'i madzhab and the Hanfi madzhab, as an expansion of the meaning of sabilillah or ibnu sabil, the similarity of opinion lies in the permissibility of zakat assets for education costs for those in need. The clear difference is shown by the interpretation of the meaning of sabilillah and lilfuqara' which the Shafi'i madhhab gives a broad meaning, and the use of zakat treasures for educational expenses is for those who have achievements only, but the Hanafi madhhab is more restrictive on the existence of ownership (attached to a person) about his state of lack or need of wealth.
Wali nikah dalam perspektif imam Syafi’i dan imam Hanafi Ridho, Muhammad; Hannan, Abd
AL-MUQARANAH Vol 1 No 2 (2023): Vol 1 No 2 Agustus 2023
Publisher : Prodi Perbandingan Madzab Fakultas Syari'ah Universitas Islam Zainul Hasan Genggong Probolinggo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55210/jpmh.v1i2.322

Abstract

This paper discusses the marriage guardian in the review of Imam Syafii and Imam Hanafi. Wali nikah, as is known, is part of the issue of marriage whose existence is still in dispute. In a marriage, the concept of guardianship is an inseparable part because this is one of the legal requirements of Islamic marriage that must be fulfilled. Should a woman get married with a guardian? The majority of scholars require it, but for Imam Abu Hanifah, the status of a guardian in a marriage contract is sunnah, not fardlu, which can invalidate the marriage, except that the guardian has the right to approve the marriage or not. And women can be guardians in a marriage contract, besides that a woman who is an adult kamal al-ahliyyah can marry herself or be her representative. This paper is included in the type of library research, which is descriptive analysis. The data collection technique is by searching and collecting books and books as well as journals or blogs, especially those related to the study of this problem, then using the Ushul Fiqh approach and Qaidah Fiqhiyyah. Based on the results of the analysis conducted by the compiler, the results are as follows According to Imam Shafi'i, the presence of a guardian is one of the pillars of marriage, which means that without the presence of a guardian when doing a marriage contract the marriage is not valid. Imam Hanafi is of the opinion that if a woman does a marriage contract without a guardian, while her prospective husband is comparable (kufu'), then the marriage is permissible. She can marry herself and her minor daughter, and she can do so on behalf of someone else. But if the woman wants to marry a man who is not kufu', then the guardian can prevent her from doing so. According to the Hanafis, the presence of a guardian in a marriage is Sunnah.

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