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<![CDATA[EKSISTENSI MEDIASI DAN HAKAM DALAM TINJAUAN HUKUM ACARA PERADILAN AGAMA ]]>
<![CDATA[Marwing, Anita]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 3 (2012): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[The breakdown of marriage can actually be minimized by peace, as enshrined in the principles of procedural law, namely the principle of religious courts must reconcile the more complete set in Article 65 and 82 of Law No. 7 Year 1989 On the Religious. The process is known and efforts to reconcile with the mediation process. Article 76 of Law Number 7 Year 1989 jo. Law No. 3 of 2006 jo. Act No. 50 of 2009 has established the existence of Hakam in existence similar to divorce mediator. On the other hand, raised the question of imposing a mediation in divorce cases that have dilegalformalkan with Perma No. 1 of 2008 on Mediation Procedures in court, while Hakam as part of the procedural law is legitimized in advance rather than mediation. Writing is how the existence of Hakam and mediation in the judicial review court proceedings religion.]]>
<![CDATA[PENGARUH FILSAFAT HUKUM TERHADAP PERKEMBANGAN PEMBARUAN KAIDAH-KAIDAH FIQHIYAT-USHULIYYAT ]]>
<![CDATA[Hasan, Hamsah]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 5, No 2 (2015): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[Philosophy is activity think with aim looks for to level with another about The Infinite,Religion, Philosophy and life and human death law and in the presence nature. In consequence,in terms divinity concept in Islamic Law philosophy in level meaning digging ups illat , hikmahand hush hush aught law, not something which seeing to reduce existence and islamic lawreality besides is seen will wreck believe a Moslem. By the same token, this all still in seekingframework and reality digging up effort levels with another already be believed its truth,without keaguan little bit even, one that even with full that consciousness available hikmahhikmah obtainable with fikirs energy and nalar is man and there is unreachable with nalar butwith amaliyah. Divinity philosophy in relevansinya with islamic law philosophy is one unitarythat dont most come to pieces. Because to understand islamic law that difahami shallphilosophy divinity philosophy divinity be philosophy think meanwhile law philosophy beimplementation philosophy of divinity philosophy.]]>
<![CDATA[FAKTOR SOSIAL BUDAYA PENETAPAN HUKUM PRIVAT DALAM ISLAM ]]>
<![CDATA[Assaad, Andi Sukmawati]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 3, No 2 (2013): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[Penetapan hukum privat (hukum perdata) sebagai produk hukum Islam pada masa orde baru yaitu Undang-undang No.1 tahun 1974 tentang perkawinan, Undang-Undang No. 7 Tahun 1989 tentang Peradilan Agama, instruksi presiden No. 1 Tahun 1991 tentang Kompilasi Hukum Islam (KHI). Pada masa reformasi antara lain : UU No. 17 tahun 1999 tentang penyelenggaraan ibadah haji, UU No. 36 tahun 1999 tentang pengelolaan zakat, UU No. 41 tahun 2004 tentang waqaf, UU No. 44 tahun 1999 tentang penyelenggaraan keistimewaan di Aceh, UU No. 16 tahun 2001 tentang otonomi khusus di Aceh, RUU tentang Perbankan Syariah saat ini dibahas di DPR, UU No. 3 tahun 2006 perubahan UU no. 7 tahun 1999 tentang Peradilan Agama (Ekonomi Syariah), UU No. 21 tahun 2008 tentang perbankan syariah]]>
<![CDATA[SYAKHSIYAH DALAM HUKUM ISLAM ]]>
<![CDATA[Chalid, Anna Rahmah]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 3 (2012): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[This paper seeks to discuss syakhsiyah according to Islamic law. The discussion paper seeks to conduct a comparison of some legal systems that talk about syakhsiyah or legal subjects. Therefore, the discussion is expected to provide an understanding of how the legal subject or syakhsiyah setting in some source of law, particularly in the Islamic Sharia. With the affirmation of syakhsiyah in Islamic Law, will greatly impact the lives of Muslims in their dealings with other human beings, because the settings are clear and obvious rights and obligations to be performed by a person against another person.]]>
<![CDATA[HUKUM ISLAM DALAM KEHIDUPAN UMAT ]]>
<![CDATA[Yusuf, Ismail]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 4, No 2 (2014): Al Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[Persepsi masyarakat tentang apa yang disebut hukum Islam harus selalu terus dibina sebab hukum Islam mengalami stagnasi pada saat ini, karena fanatisme fikih dengan dasar pengetahuan ilmu agama yang sangat terbatas. Hukum Islam adalah kata pengganti dari dua istilah. Aslinya Syariâah dan Fikih. Hal ini juga menimbulkan kekacauan pengertian dikalangan Islam maupun luar. Suatu hal yang biasa terjadi dimanapun. Hokum islam sangat eksis dalam kehidupan umat. Sebagian besar mereka bersikap fanatik fiqih. Untuk itu perlu terus ditingkat kembangkan eksistensi dan peran serta profesionalis hukum Islam di Negara hokum Pancasila Indonesia.]]>
<![CDATA[ANALISIS HUKUM BATASAN USIA PERKAWINAN DALAM UNDANG-UNDANG NO. 1 TAHUN 1974 TENTANG PERKAWINAN ]]>
<![CDATA[Yusmad, Muammar Arafat]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 5, No 2 (2015): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[Marriage is a physically and mentally bond between a man and woman to be husbandand wife to form a happy and eternal family based on the Almighty God. Marriage Law No.1/1974 regulates about marriage age limit. Someone who wanted to marry must reach thecertain age allowed by marriage law. The restriction age for marriage is 19 years old for menand 16 years old for women and also 21 years old for men and women without an obligation toget permission from their parents, is one of the conditions of marriage, but it is not legalrequirement for validity of marriage. The purpose of limitation age for marriage is to care thephysical and mentality health of the couple and also for their children later. This research noted:The violation of the restriction age of marriage is still occurs and it happened due of factorssuch as the occurrence of premarital sex, ignorance of the rules, kinship and other factors.]]>
<![CDATA[PRODUK PEMIKIRAN HUKUM ISLAM ]]>
<![CDATA[Abdain, Abdain]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 3, No 1 (2013): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[Berbagai usaha yang dilakukan para ahli hukum Islam telah melahirkan produk-produk hukum yang benar-benar aktual dan aplikatif. Tradisi ijtihad yang demikian kuat melahirkan pemikiran-pemikiran yang responsif terhadap tantangan zaman, telah mengantarkan umat Islam pada masa kemajuan Islam, dinamika perkembangan hukum Islam sangat dinamis dan kreatif. Namun Perkembangan selanjutnya dinamika perkembangan hukum Islam menjelma menjadi statis dan kurang apresiatif terhadap laju perkembangan masyarakat. Kenyataan ini terjadi khususnya setelah terjadi kristalisasi mazhab-mazhab fiqh. Namun demikian, terlepas dari kemandegan dan kemajuan yang telah dilalui, setidaknya ada empat produk pemikiran hukum Islam, yakni fiqh, fatwa, yurisprudensi, dan perundang-undangan. Keempat macam produk pemikiran Islam tersebut dalam realitas umat Islam berlaku dan diberlakukan sesuai kebutuhan]]>
<![CDATA[KONTEKSTUALISASI KEADILAN DALAM HUKUM QISAS ]]>
<![CDATA[Nur, Muhammad Tahmid]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 3 (2012): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[One of the rules of God which must be implemented is qisas. Regardless of the conflicts that occur among law experts about procedures for qisas law, there are the values of justice that should be considered and not found in any other law enforcement. It was part of the Almighty God who always wants justice for human benefit.]]>
<![CDATA[KERANGKA METODOLOGI PENALARAN HUKUM ]]>
<![CDATA[Amir, Rahma]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 5, No 2 (2015): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[Type methodic law find or method even implement sentence in islamic law (istinbathal hukm) and law implement (tathbiq al hukm), in real islamic law not far in contrast to findmethod sentences and law implement that utilized by common law practitioner. Such too withmethod that diberlakukan in a state terminologicals islamic law already dikemukan by JurisIslam (fuqaha), as understanding as law which exists deep text sentence to be assessed byhermeneutikas method and also of its language facet the so called Ushul Fiqh. In knowledgeUshul Fiqh formulated by method understands islamic law and understand law theorems, withthat theorem law what do come into the world according to common sense (a. reasionableassumption) .]]>
<![CDATA[HUKUM KELUARGA DI KUWAIT: STUDI WASIAT WAJIBAH ]]>
<![CDATA[Kamal, Helmi]]>
<![CDATA[ Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah Vol 3, No 2 (2013): Al-Ahkam ]]>
Publisher : <![CDATA[Al AHKAM: Jurnal Kajian Ilmu Hukum dan Syariah ]]>
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<![CDATA[There is a number of family law reform carried out in a number of countries, including the one country in the Middle East (West Asia), namely Kuwait. Kuwait against British protectorate status ended since independence on June 19, 1961. Then the constitution was enacted in 1962 (Basic Law / Constitution) states that made shariah (Islamic) law as the basis in Kuwait. The Constitution declared Islam as the state religion and sharia as the main source of law. The Constitution further states, "The family is the foundation (establishment) that society is built on the basis of religion, morality and patriotism. Therefore, the laws concerning family relations and property rights should be governed by sharia law.]]>
