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<![CDATA[Pemikiran Fikih Ibn Taimiyyah dan ‎Pengaruhnya ‎ pada Era Modern di Arab Saudi ]]>
<![CDATA[Abu Azam Al Hadi]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.247-261
<![CDATA[The thought of Ibn Taimiyyah is empirical in nature. He is known as an Islamic scholar with rationalistic inclination who believes that the truth exists in reality, not in one’s mind. He also believes that there is no contradiction between right human mind and revealed texts. Logic as deductive method of thinking cannot be used as a tool to accurately examine Islamic objects. Empirical Islamic objects can only be discevered through experiments and observation. Ibn Taimiyyah is also a salaf adherent whose method of thinking is originated strictly on the Qur’an and the Sunna. He tried to renew the perception and application of Islamic teaching in puritanism manner. Consequently, his renewal is reformative as well as modern. It can be said that it is a combination of conservative traditionalism and progressive modernity]]>
<![CDATA[Rekonstruksi Nalar Fikih dalam Perspektif ‎Studi Islam Kontemporer ‎(Pemikiran Jamal Al-Banna)‎ ]]>
<![CDATA[Mukhammad Zamzami]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.262-278
<![CDATA[Beside known as a brother of the Hasan al-Banna of Ikhwan al-Muslim, Jamal al-Banna is also a controversial yet respected scholar of Islam. He is a prolific writer with 100 book titles bearing his name. He writes on Islamic theme as well other themes such as democracy and politics. He also engages in civil society activities. One of his thoughts is about reforming classical Islamic law which he elucidates in one of his book entitled Nahw Fiqh Jadid; (Towards New Islamic Law). In that book he asserts that medieval legal methodology, especially about istidlal (interpretation) is no longer applicable nowadays.]]>
<![CDATA[Konsep Istihsan al-Shatiby dan Relevansinya ‎ dengan Pembaharuan Hukum Islam ]]>
<![CDATA[darmawan darmawan]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.279-300
<![CDATA[The aim of this article is to discover the definition and concept of istihsan according to al-Shatiby. It also highlights the objective of al-Shatiby’s renewal of Islamic law with istihsan as one of his methods. According to him, istihsan is the abandonment of legal ruling arrived at by conventional evidence and the adoption of an alternative ruling derived from inferior evidence. On the other word, it is putting forward specific welfare at the expense of qiyas or conventional evidence because harms will certainly be inflicted whenever qiyas or conventional evidence is observed. Meanwhile, renewal of Islamic law simply means a movement to exercise ijtihad to produce legal rulings capable of answering the problem posed by the modern science and technology. It tries at its best to realize the objectives of Islamic law so that it answer the problems of ever-changing society. In so doing, there is relevance between the concept of istihsan and the renewal of Islamic law, especially in the aspect of maqasid al-shari‘ah.]]>
<![CDATA[اسباب غموض النص وطرق إزالته ]]>
<![CDATA[Abdul Kholiq Syafa'at]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.301-335
<![CDATA[لم يستطع الأصوليون والÙقهاء أن ÙŠØددوا عن طريق الاستقراء التام أسباب غموض النص وكذلك لم ÙŠØددوا الضوابط أو الوسائل لإزالة الغموض لأنها تختل٠باختلا٠المÙسرين ÙˆØ§Ù„Ø´Ø±Ø§Ø ÙˆØ§Ù„Ùقهاء والأصوليين Ùرب نص غامض ÙÙŠ نظر شخص يكون واضØاً عند شخص أخر وذلك لتÙاوت الناس ÙÙŠ الاستعداد والذكاء والÙهم ÙÙŠ مجال معين، وهذا بطبيعة الØال يؤدي إلى الاختلا٠بينهم ÙÙŠ تÙسير النصوص ومن ثم إلى الاختلا٠ÙÙŠ الأØكام المستنبطة منها، كما تختل٠باختلا٠النصوص والقضايا الخاضعة لها لأن لكل نص من النصوص شؤوناً خاصة ولكل واقعة طبيعة متميزة Ùما ØªØµÙ„Ø Ø£Ù† تكون وسيلة لإزالة الغموض ÙÙŠ نص قد لا ØªØµÙ„Ø Ø¨Ø§Ù„Ù†Ø³Ø¨Ø© إلى نص آخر غامض، ولهذا Ùإن هذا الموضوع ذو أهمية بالغة ÙÙŠ كشÙ الغموض ووإزالته ÙÙŠ النصوص.ÙˆÙÙŠ ضوء جميع ما مر يكون ما قدمته ÙÙŠ هذه الأطروØØ© غير شامل لمجمل أسباب غموض النص وطرق إزالته ولكنه مجرد بعض الأنماط أو النماذج التي استنتجتها من خلال الاطلاع على المصادر الأصولية والÙقهية، لأن هذا الموضوع واسع جداً ÙŠØتاج إلى دراسة عميقة وطويلة، وبناء على هذا اخترت الموضوع ليكون عملي مساهمة متواضعة ÙÙŠ هذا المجال وذلك لقصر باعي وضع٠أهليتي ÙÙŠ هذا الميدان.]]>
<![CDATA[Instrumen Kebijakan Moneter ‎(Analisis Managemen Moneter Islami)‎ ]]>
<![CDATA[Mugiyati Mugiyati]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.417-435
<![CDATA[The monetary management of conventional economy which revolves around bank interest uses multiplier money rather than high powered money. Consequently, its instrument of monetary policies tends to the utility of open market operation and change of discount rate. Both instruments cannot be applied in an Islamic monetary system which is free from interest whose monetary management relies on controlling high powered money by applying profit and loss sharing and financial intermediation. Therefore, Islamic monetary system can employ alternative instruments of monetary policy such as quantitative control of credit allocation and realization of socio-economic objectives. The first instrument is backed up with monetary instruments such as statutory reserve requirement, credit ceiling, government deposits, common pool, moral suasion, equity-base instrument. Whereas the second instruments include some monetary instruments such as treating the created money as fai’ and goal oriented allocation of credit.]]>
<![CDATA[Hilat al-Hukm, Kebutuhan atau ‎Penyimpangan (Perkembangan Teori Hukum ‎Islam)‎ ]]>
<![CDATA[Moh. Imron Rosyadi]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.336-351
<![CDATA[Within the study of Islamic legal history we are informed that there are two differing major schools of law in relation to the use of human intellect in the interpretation of the law. The first group is those who relied on the tradition of the prophet whereas the second group is those who depended on human rational thinking. The first group was known as ahl al-hadith with Imam Malik ibn Anas as the eponym and the second group grew in Kufah and Baghdad with Imam Abu Hanifah as the eponym.On the other hand, on the course of Islamic legal history there were four items which were considered as product of Islamic law, they were theoretical writings, legal opinions, court decisions and Islamic governments’ regulations. Each has its distinct features therefore needs special attention.this article discusses legal stratagem (hilat al-hukm) which is a product of islamic jurists interpretation of law. This article explains its definition and its importance as well as controversies surrounding its applicability. In addition, it also discusses whether legal stratagem remains relevant in providing answers for novel legal cases nowadays or it just a kind of abuse of islamic legal theory.This writing is a bibliographical research in which opinions of muslim jurists and scholar of islamic legal theory are cited along with their arguments. It is concluded that legal stratagem remains relevant for out time and cannot be considered as legal abuse]]>
<![CDATA[Jihad dan Hukum Perang dalam Islam ]]>
<![CDATA[Muflikhatul Khairah]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.352-380
<![CDATA[This article originates from the issue of jihad which becomes so distorted especially after 9/11 terrorist attack. It traces the concept of jihad in islam, the relationship between jihad and warfare or qitÄl fÄ« sabÄ«lillÄ«h, and application of jihad throughout Islamic history. This is a descriptive writing with content analysis and thematic interpretation of al-Qur’an. It concludes that jihad is the ultimate effort done by Muslims to guard, protect, and defend their religion and the ummah. Warfare or qitÄl fÄ« sabÄ«lillÄ«h is a form of jihad with the purpose of defending and protecting the ummah from the menace of the enemies defensively as well as repressively. Warfare in Islam has philosophical aim of daf‘ al-darar or preventing from harms which has to be executed with the principle of tadarruj or staging and priority.On that basis, warfare in Islam is not an act of expression for revenge which is done haphazardly, but it has to be rationally considered and calculated for its benefits and harms. Waging war unilaterally in the name of jihad and amr ma’ruf nahy munkar by creating destruction on the face of earth without clear opponents and objectives is not allowed in Islam. Instead, it is a social sin toward the ummah.]]>
<![CDATA[Responses of Islamic Organisations to the ‎Enactment of Pancasila as Asas Tunggal for ‎Mass Organisations in Indonesia ]]>
<![CDATA[Achmad Kemal Reza]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.381-401
<![CDATA[This article was about the responses of some Islamic organistions to the decision of the New Order regime to enact Pancasila as sole basis for mass organization in Indonesia back in 1985. The highlighted organizations were PPP, HMI, PII, Muhammadiyah, and Nahdlatul Ulama. The article pointed out that this episode of state and Islam relationship in Indonesia showed the repressiveness of the new order regime and the responsiveness as well as adaptability of Islam towards of political sphere in Indonesia. Such responses ranged from stiff resistance in the case PII to open-handed acceptance in PPP. The article also illustrated how internal dynamic within Islamic organizations in which Islamic values and concepts were employed to justify or to rule out the admissibility of Pancasila as their sole basis for those organizations]]>
<![CDATA[Kedudukan Norma Hukum dan Agama Dalam Suatu Tata Masyarakat Pancasila ]]>
<![CDATA[Arif Wijaya]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.402-416
<![CDATA[in Indonesian society post-New Order era social conflicts broke out in several regions. Such conflicts originate from the issue of SARA (ethnicity, religion, race, group) with religion-based conflicts being dominant. As a result, there is a strong reservation about the success of Pancasila as national ideology in inspiring national unity and social integration.   Such perception may lead to a belief that Pancasila indeed is the culprit of that failure. It means that Pancasila is no longer viewed compatible with the demands of social integration and national resilience. Therefore, it is a mounting task for Indonesian citizens to revive peaceful, tolerant religious lives as a civilized society. Many levels of Indonesian community do not understand that Pancasila contain values. It means that Pancasila is not only to organize national and social interaction, but also the values of Pancasila should be the inspiration for norms upheld by community. It is this aspect that needs correction; values should be materialized in form of norms. In reality, the norms maintained by community are not consistent with Pancasila values. Such values were translated into particular norms which serve particular interests which in turn make many people inappropriately attribute such misperception to Pancasila. to fix this problem, one must understand the position of religious and legal norms within the context of Pancasila. Religion should be in the central point in the implementation of Pancasila. That Pancasila is national philosophy, vision and the sole basis for political parties and social organizations, therefore all aspect of political and legal activities should be based on and aimed at Pancasila. If this principle is understood and executed, Indonesian citizens will eventually protect the existence of Pancasila as national heritage from the founding fathers.]]>
<![CDATA[Kebijakan Fiskal dalam Islam ]]>
<![CDATA[Lilik Rahmawati]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.2 Des.436-361
<![CDATA[Entering the new millennium, Muslims are concerned with historical expectations as well as formidable challenges especially about economic issues. In term of Islamic economic principles, Islamic economy acknowledges the theologically responsible human freedom, the rights of ownership on the basis of betterment, the prohibition of property stockpiling which in fact are fit with human instinct. On the fulfillment of human needs, Islam orders the creation of a state. The role of Islamic state is very important in ensuring prosperity and the needs of its people. in doing so, an Islamic state have policies, including fiscal management.The article concludes that fiscal policy of the ancient regimes of Roman empire, Greece, Egypt and India was in the hand of the government. On the other hand, fiscal policy is an obligation of a stat toward its people. therefore fiscal policy is not a requirement for economic improvement or prosperity enhancement of the people. rather, it is about the creation of fair economic distribution mechanism. The sources of income of an Islamic state is fai’, ghanimah, kharaj, jizyah, ushur and khumus. as to zakat, it is a self-sufficient social assistance which is a moral obligation for the rich to help those who are poor and neglected.]]>
