cover
Contact Name
Arifin Abdullah
Contact Email
arifin.abdullah@ar-raniry.ac.id
Phone
+628126925128
Journal Mail Official
jurnal.dusturiah@ar-raniry.ac.id
Editorial Address
Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry Banda Aceh
Location
Kota banda aceh,
Aceh
INDONESIA
Dusturiah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial
ISSN : 20889712     EISSN : 2580536     DOI : http://dx.doi.org/10.22373/dusturiah
Dusturiyah journal accepts manuscripts in Indonesian, English and Arabic with focus: a study of laws and regulations: law, fiqh, Islamic economics, politics and social institution.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 49 Documents
PRAKTEK RE-UPLOAD VIDEO OLEH YOUTUBER DAN KEABSAHAN PEMBAYARANNYA Rahman, Fazlul
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 9, No 2 (2019)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v9i2.5318

Abstract

Youtube is a video sharing website created by three former Paypal employees in February 2005, this site allows users to upload, watch and share videos. The company is based in San Bruno, California, and uses Adobe Flash Video and HTML5 technology to display a variety of user-made video content, including movie clips, TV clips and music videos. In addition there are also amateur content such as video blogs, short original videos and educational videos. Currently YouTube has provided two types of licenses on its site, namely Copyright frequency (cannot be re-uploaded by other parties) and Creative Commons BY Protection (CC BY) (may be re-uploaded by other parties). Even so it is not a problem without problems, the problems that still occur on Youtube are cases of copyright on the site, such as the practice of re-uploading videos here for example.             This study examines how the validity of income obtained from the video re-upload activity on Youtube in terms of the Ibtikar Rights Perspective in Islam and Muamalah Fiqh. This thesis research includes the type of library research, which is data collection using study studies of books, journals, printed documents, and from sites on the internet.            The results of the research conducted by the author in this thesis are unlawful in the practice of re-uploading videos that are carried out solely to obtain personal gain without giving royalties to the relevant producer / label, in other words the act is the same as a trader selling people's property otherwise without the permission of the owner or selling stolen goods, this is clearly detrimental to the creator or copyright holder because the video circulating on youtube is not given permission by the video creator to spread the creation to the public using the Youtube website. In Islam, copyright is known as Haq Ibtikar, namely a special right attached to the original video owner and part of intellectual property, both material and immaterial, so that it must be protected by law. Islam highly respects copyright as a private property right so that the right to ibtikar is classified into the Maqashid Sharia to maintain the existence of ownership of the assets of every Muslim. Every treasure that results from a video re-upload in Islam and Muamalah Fiqh is unlawful, because it is included in violating the rights of others in a vanity. Keywords: Hak Ibtikar, video re-upload, Youtube, copyright infringement
PERSEPSI MANAJER TERHADAP PUTUSAN PEMBATALAN AKAD MURABAHAH DAN FUNGSI DEWAN PENGAWAS SYARIAH Fauzan, Edi Darmawijaya Faisal
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 8, No 2 (2018)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v8i2.4363

Abstract

The inadequacy of the contract principle is included in the category of non-fulfillment of objective conditions, therefore with this opinion financing has been null and void by law. In the context of sharia this is not very good because it has consequences which are incompatible with the rules in religion. The Government has regulated through Bank Indonesia Regulation No.7 / 35 / PBI / 2005 dated September 29, 2005 concerning Commercial Banks conducting business activities based on Sharia Principles that regulate the Duties, Authorities and Responsibilities of the Sharia Supervisory Board (DPS), among others in the first point ensure and supervise the suitability of the Bank's operational activities against the fatwa stipulated by the DSN-MUI. Cases of contract cancellations have occurred, one of which at the Bukit Tinggi Court shows the control of the passive Sharia Supervisory Board (DPS). This study aims to determine the perceptions of Islamic bank managers on the decision to cancelation of financing contracts, especially murabahah and the function or role of the Sharia Supervisory Board of the Islamic bank. The Manager's perception of the cancellation of the murabahah financing contract by the Religious Court is very good and the Perception Manager of the Sharia Supervisory Board regarding the function of financing supervision in sharia banking is good.Keywords: Perception, manager, cancellation, murabahah, sharia advisory board 
STATUS ANAK NIKAH SIRI ( PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIP ) Musfira, - -
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 7, No 1 (2017)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v7i1.3420

Abstract

Marriage is something sacred act, meaningful worship to Allah SWT, following the sunnah of the Prophet and done with conscious and sincerity. Siri marriages very existence from time to time which basically aims to keep the wedding so that there are certain parties who are not known to the nuptials. Meaning of siri marriage meaning of the context of Islamic teachings therein are substantively wedding deficiencies terms and harmonious marriage although secara formal met. Series called marriage because marriage was held in secret, closed, secretive and furtive without any publicity. Even appearancesiri marriages increasingly prevalent done for a reason, without a guardian of women and even without witness and without parental female consent. a marriage is parties like this are not legitimate religion let alone legally State, Even though in practice there are many people who still distinguish where the wedding according to Islamic law and where the marriage according to the legal terms used by the people of Indonesia. Siri marriage is a marriage that makes the vagueness of the law in Indonesia is because the loss of my wife and child rights. Marriages must be justified by religion and law are positive, for the sake of administrative order and kemashlahatan people.
MAZHAB FIQH DALAM PANDANGAN SYARIAT ISLAM (Mengkritisi Pendapat Mewajibkan Satu Mazhab) Hadi, Muhammad Yusran
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 7, No 2 (2017)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v7i2.3256

Abstract

ABSTRAK Tulisan ini bertujuan untuk menjelaskan kedudukan mazhab Fiqh dalam Islam dan hukum bermazhab. Banyak persoalan yang timbul akibat ketidakpahaman persoalan mazhab seperti sikap taqlid, fanatisme mazhab dan pendapat mewajibkan suatu mazhab tertentu. Akibatnya, timbul perpecahan dalam ummat Islam hanya gara-gara berbeda mazhab. Lebih ekstrim lagi, hanya karena berbeda dengan mazhabnya atau doktrin ulamanya, maka al-Quran dan Haditspun ditolak. Istilah â??mazhabâ? tidak dikenal pada masa para sahabat, tabiâ??in dan tabiâ?? tabiâ??in. Mazhab-mazhab muncul setelah masa ketiga generasi awal tersebut yaitu pada abad kedua Hijriah. Masa ini dikenal dengan periode imam-imam mujtahid. Namun, para imam tidak mewajibkan mazhab mereka untuk diikuti. Bahkan mereka memerintahkan para murid dan pengikut mazhabnya untuk mengikuti dalil. Istilah â??mazhabâ? menjadi semakin populer pada pertengahan abad ke empat, karena para ulama pengikut mazhab (muqallidin) mengfokuskan diri dalam mengembangkan dan menyebarkan mazhab imamnya masing-masing. Mereka meninggalkan ijtihad dan bertaqlid kepada imam-imam mazhab empat. Menurut mereka, pintu ijtihad telah tertutup. Maka mereka mewajibkan taqlid kepada imam atau mazhab tertentu dan tidak boleh berbeda darinya. Sejak masa inilah pemikiran dan keilmuan umat Islam mengalami kemunduran. Kondisi ini mendapatkan kritikan tajam dari para ulama besar seperti Imam Addabusi Al-Hanafi, Imam Ibnu Hazm (wafat 456 H), Imam Ibnu Abdi al-Bar (wafat 463 H), al-Hafizh Ibnu al-Jauzi (wafat 597), Imam â??Izzuddin bin Abdissalam (wafat 660 H), Imam Abu Syamah (wafat 665 H), Imam Nawawi (wafat 676), Syaikhul Islam Ibnu Taimiyyah (wafat 728 H), Imam Ibnu al-Qayyim (wafat 751 H), Imam asy-Syatibi (wafat 790 H), Imam Sayuthi (wafat 911) dan para tokoh ulama lainnya. Mereka mengecam taqlid para ulama dan menyerukan mereka untuk berijtihad. Tulisan ini menyimpulkan bahwa mazhab adalah pendapat para ulama mujtahidin yang tidak maâ??shum. Mazhab merupakan madrasah dalam belajar syariat. Mazhab bukan syariat yang mutlak kebenarannya dan wajib diikuti. Mengikuti syariat (al-Quran dan as-Sunnah) hukumnya wajib. Adapun mazhab tidak wajib. Taqlid terhadap imam atau mazhab tertentu haram bagi seorang mujtahid. Kewajiban bagi ulama dan penuntut ilmu ittibaâ?? dalil. Kewajiban orang awam adalah bertanya kepada ulama mazhab siapapun tanpa harus terikat dengan ulama tertentu. Ia tidak wajib mengikuti mazhab tertentu dalam segala persoalan dan secara terus menerus, namun boleh berpindah dari satu mazhab ke mazhab lainnya sesuai dengan dalil.
SOSIALISASI QANUN JINAYAT ACEH NO. 6 TAHUN 2014 PADA MADRASAH ALIYAH BLANGKEJEREN KABUPATEN GAYO LUES Misran, - -
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 9, No 1 (2019)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v9i1.4365

Abstract

There are two questions in the study under study, namely: First, what is the knowledge and understanding of students in Gayo Lues District Madrasah Ali about the implementation of the Jinayat Aceh Qanun Number 6 of 2014? Secondly, What is the knowledge and role of the Gayo Lues District Madrasah Aliyah religious teacher in disseminating to students about the enactment of the 2014 Jinayat Aceh Qanun? This study uses a normative juridical and sociological juridical approach. The normative juridical approach is done by first examining the Aceh regulation or qanun that is relevant to the problem under study. In other words the normative approach is to examine library materials or secondary data which includes primary, secondary and tertiary legal materials. The results showed that Gayo Lues State students in general knew about the implementation of Islamic Shari'a in Aceh, but the majority of them did not know and understand about the material regulated in Aceh No. 3 Qanun. 6 of 2014. Especially they do not know and understand about the terms contained in the Aceh jinayat qanun. Among the terms referred to in the Jinayat Aceh Qanun Number 6 of 2014 are Jarimah / Jinayat, Uqubat, Hudud, Ta'zir, Khamar, Maisir, Khalwat, Ikhtilath, Adultery, Sexual Harassment, Rape, Qadzaf, Liwath, Business. Students only know the term zina, sexual harassment, rape. While the Fiqh teacher knows and understands the qanun, but does not have the authority to socialize it, because the subjects in this madrasa refer to the 2017 revised 2017 curriculum, so the syllabus and lesson plans have been determined by the government based on the curriculum.Keywords: Socialization, Qanun Jinayat Aceh, Madrasas, Gayo Lues
KONSEP BID’AH MENURUT IMAM NAWAWI DAN SYEKH ABDUL AZIZ BIN BAZ Mohamad Shafawi Bin Md Isa, Zaiyad zubaidi
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 9, No 1 (2019)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v9i1.4757

Abstract

Definisi bid?ah berbeda-beda sehingga menimbulkan konflik. Pertanyaan penelitian dalam artikal ini adalah apakah makna sunnah dan bid?ah menurut Imam Nawawi dan Syekh Abdul Aziz Bin Baz dan apa dalil yang digunakan dan metode dalam memahaminya seta contoh bid?ah menurut keduanya. Dengan menggunakan metode penelitian kepustakaan (library reseach) meneliti data-data  dan bahan-bahan yang tertulis berkaitan dengan tema permasalah yang dikaji, dengan menggunakan bahan primer dan skunder. Hasil penelitian ditemukan bahwa, Imam Nawawi memaknai bid?ah adalah mencipta suatu amalan yang tidak pernah ada pada zaman Rasulullah, dan ia membagikan bid?ah kepada dua macam, yaitu bid?ah ?asana? seperti membaca talqin setelah dikebumikan mayat dan qabiha? seperti shalat raghaib. Imam Nawawi mengtakhsis hadis dengan hadis, yaitu hadis yang bersifat umum ditakhsis dengan hadis yang khusus, sedangkan Bin Baz mengartikan bid?ah adalah tiap-tiap perbuatan ibadah yang dilakukan yang tidak dipraktekkan oleh Rasul seta tidak ada asal dari Al-Qur?an, sunnah dan dari perbuatan khulafa ar-Rasyiddin, dan ia tidak membagikan bid?ah, semua bid?ah adalah ?halalah, ia juga menggunakan istilah ?mungkar? untuk bid?ah dhalalah. Bin Baz berdalilkan ayat Al-Qur?an dan dikuatkan dengan hadis. Dari paparan di atas dapat disimpulkan bahwa, Bin Baz hanya mengkhususkan bid?ah dalam masalah ibadah saja, tetapi ia tidak menerangkan batasan ibadah dan yang bukan ibadah, seperti menghukumi sambutan maulid nabi itu sebagai bid?ah, sehingga definisinya sukar untuk diterapkan.
HUBUNGAN HUKUM INTERNASIONAL DENGAN HUKUM NASIONAL Risfalman, - -
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 7, No 1 (2017)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v7i1.2334

Abstract

Hukum internasional banyak dipengaruhi oleh hukum nasional. Sebagai contoh hukum internasional dapat tercipta dengan adanya kebiasaan nasional suatu Negara yang dianut oleh banyak Negara, kebiasaan ini disepakati sebagai hukum internasional. Hukum internasional publik adalah keseluruhan kaidah dan asas hukum yang mengatur hubungan atau persoalan batas Negara (hubungan internasional) yang bukan bersifat perdata, sedangkan hukum nasional adalah sekumpulan hukum yang sebagian besar terdiri atas prinsip-prinsip dan peraturan-peraturan yang harus ditaati oleh masyarakat dalam suatu negara, dan oleh karena itu juga harus ditaati dalam hubungan-hubungan antara mereka satu dengan lainnya. Mengenai hubungan hukum internasional dengan hukum nasional terdapat dua paham. Pertama, paham dualisme yang menyatakan bahwa hukum internasional dengan hukum nasional merupakan dua sistem hukum yang berbeda secara keseluruhannya. Kedua, Paham monisme berpendapat hukum internasional dan hukum nasional saling berkaitan satu sama lainnya. Keywords : Hubungan, Hukum, Nasional, Internasional
KAJIAN YURIDIS PERWAQAFAN TANAH DAN KEABSAHAN PERTUKARANNYA .MH, ARIFIN ABDULLAH
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 8, No 1 (2018)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v8i1.3414

Abstract

The application of waqf originally rated to immovable things or properties The properties donation and the corporate to be waqf of land (donation for religious or community use) which will become public properties should be based on the Islamic law in accordance with The Quran in al-Baqarah letter from 215 verse, the land which has been waqf should be correspondent to the waqf land declare. In article 3 of law number 41 of 2004 regarding the waqf land in states â??the waqf of land which has been officially declared in Islamic way cannot be cancelledâ?, and cannot be changed if the wakif declare it for a certain use. However, the exchange use of the waqf property is not based on the traditional regulation. The objective of this research is to find out explain the implementation of waqf of land based on the prevailing laws, to explain the waqf of land for certain use which can and cannot be changed with other object, and to explain the law about the waqf of land which can be changed. The method used in this research is a normative and sociologic juridicial method in which the writer should study laws and regulations which are relevant to the research, the normative approach is the study of library material including primary, secondary and tertiary materials. The sociologic juridicial opproach is used to study the positive law.
FASAKH NIKAH DENGAN ALASAN SUAMI MISKIN (Studi Perbandingan antara Ulama Syafi’iyyah dan Hukum Positif di Indonesia) Muhammad Habibi, Syahrizal Abbas Sitti Mawar
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 8, No 2 (2018)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v8i2.4358

Abstract

In a family sometimes painful actions arise from involuntary causes (not intentionally), not on the wishes of the husband, such as because the husband is poor or poor so he does not have a living to fulfill his wife's rights in the form of food, clothing and home at a certain time, which makes the wife ask to part with her husband through the divorce (fasakh) path. Regarding the problem of the wife asking for fasakh (carrying out divorce) by reason of a poor husband there are differences of opinion between the Syafi'iyyah Ulama and Positive Law in Indonesia concerning the provisions that must be fulfilled by both. This study wants to answer the question of how the provisions of fasakh marriage are based on the reasons of poor husbands according to Syafi'iyyah Ulama and Positive Law in Indonesia. To get answers, the author uses primary data sources and secondary data. The research method that I use is Descriptive Comparative method that is research by analyzing and comparing opinions, reasons and interpretations of the arguments used as the opinions of the two groups. The results of the study indicate that the fasakh of marriage on the grounds of a poor husband according to the Shafi'iyyah Ulama is permissible and validly carried out on condition; 1) A wife who is married between being patient and divorced, 2) Judge's decision, in the form of; a. determination of poor status according to the provisions, b. giving an opportunity to a husband to work for a living, c. Fasakh implementation period three days after the wife reported. 3) Separated by reciting fasakh instead of divorce, and still having three times the right of divorce if in the future you want to remarry with a new contract. Whereas according to Positive Law in Indonesia fasakh marriage by reason of poor and permissible husband with conditions, 1) occur shikak between wife and husband, 2) wife make a divorce letter, 3) Decision judge namely proof of poor husband in a literal manner, 4) Court decision drop one bain sughra talak. From the explanation above, it can be concluded that the provisions of the fasakh of marriage by reason of poor husbands in the opinion of the Syafi'iyyah clerics are better and fair because they are supported by a strong foundation and are most in accordance with the soul, basis and principles of Islamic law. Therefore in Indonesia requires more explicit rules about fasakh (divorce) with the excuse of poor husbands.Keywords: Fasakh and Poor. 
SERPIHAN PEMIKIRAN HUKUM ISLAM DALAM MAZHAB SYIAH Armia, Muhammad Siddiq
Dusturiyah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 7, No 2 (2017)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiah.v7i2.3262

Abstract

In the begining, Sect of Shiah was born from political background, then became part of Islamic Jurisprudence. The sect of Shiah has emerged from the differen perspective of seeing Chalif of Ali Bin Abi Thalib. From the extrem perspective of Shia, they claim that Jibril as the angel revealition has made a serious mistake, because of delivering revealition to Muhammad instead of Chaliph Ali bin Abi Thalib. Thus, not all of Sect of Shiahsâ?? are misleading, some of them still have a right path. This article will explore the Islamic legal thought in the perpective of Shia sects, to get a clear point of view on them and to prevent misunderstanding of Shia sects in the Islamic society. Keywords: Sects, Shia, Misleading Thought