AJAR PENGANTAR HUKUM ISLAM Dari Semenanjung Arabia Hingga Indonesia

Total Page:16

File Type:pdf, Size:1020Kb

AJAR PENGANTAR HUKUM ISLAM Dari Semenanjung Arabia Hingga Indonesia PENGANTAR HUKUM ISLAM BUKU AJAR Dari Semenanjung Arabia hingga Indonesia BUKU AJAR PENGANTAR HUKUM ISLAM Dari Semenanjung Arabia hingga Indonesia (c) Dr. Rohidin, SH, M.Ag Editor: M. Nasrudin, SHI, MH Penataletak: Tim Lintang Desainer sampul: Nuria Indah, M.Sn Diterbitkan oleh Lintang Rasi Aksara Books Krapyak Wetan No 40 RT 02/54 Panggungharjo, Sewon, Bantul DI Yogyakarta 55188 www.lintangpublishing.com [email protected] SMS Hotline 082 136 494 386 Kantor Redaksi Lampung Bumiharjo No 39B Batanghari, Lampung Timur 34381 [email protected] SMS Hotline 081 542 036 039 KATALOG DALAM TERBITAN: PERPUSTAKAAN NASIONAL Buku Ajar Pengantar Hukum Islam, Dari Semenanjung Arabia hingga Indonesia/Rohidin Yogyakarta: Lintang Rasi Aksara Books, 2016 15,5 x 23 cm; viii + 224 halaman, Cetakan 1, Agustus 2016 ISBN: 978-602-7802-30-8 DAFTAR ISI DAFTAR ISI ...........................................................................................v KATA PENGANTAR ...........................................................................vii BAB I POKOK-POKOK HUKUM ISLAM ..................................................... 1 A. Pengertian Hukum Islam ....................................................................1 B. Pengertian Syariah, Fiqih, dan Qanun ............................................5 B. Ruang Lingkup Hukum Islam ........................................................13 C. Subjek Hukum Islam ..........................................................................15 D. Objek Hukum Islam (Mahkûm fîh) .........................................17 E. Prinsip Hukum Islam .........................................................................22 G. Tujuan Hukum Islam .........................................................................30 H. Asas-Asas Hukum Islam ..................................................................37 I. Karakteristik dan Estetika Hukum Islam ...................................65 J. Kaidah-Kaidah Hukum Islam ..........................................................78 BAB II SUMBER-SUMBER HUKUM ISLAM .............................................91 A. Pengertian Sumber Hukum Islam ...............................................91 B. Sumber al-Quran .................................................................................93 C. Sumber al-Hadits/as-Sunnah ..................................................... 102 D. Ijtihad ................................................................................................... 111 BAB III SEJARAH PERTUMBUHAN DAN PERKEMBANGAN HUKUM ISLAM ............................................................................... 127 A. Masa Pembentukan Hukum Islam ............................................ 127 B. Masa Sahabat ..................................................................................... 128 C. Masa Pembinaan, Pengembangan, dan Pembukuan ......... 136 D. Masa Kelesuan Pemikiran Hukum Islam .............................. 143 E. Masa Kebangkitan Kembali ......................................................... 146 BAB IV HUKUM ISLAM DI INDONESIA .................................................. 151 A. Sejarah Masuknya Agama Islam di Indonesia ..................... 151 B. Hukum Islam di Indonesia ........................................................... 166 C. Pengaturan Hukum Islam di Indonesia .................................. 206 DAFTAR PUSTAKA ........................................................................ 209 INDEKS ............................................................................................ 217 TENTANG PENULIS....................................................................... 223 vi Dr. Rohidin, SH, M. Ag Pengantar Hukum Islam vii KATA PENGANTAR engan menyebut nama Allah swt., yang Maha Pengasih lagi Maha Panyayang. Puji syukur ke hadirat-Nya, yang Dtelah melimpahkan rahmat, hidayah, dan inayah-Nya kepada penulis, sehingga dapat menyelesaikan buku ajar yang berjudul Pengantar Hukum Islam; Dari Semenanjung Arabia sampai Indonesia. Buku ajar ini disusun sebagai pengantar untuk mempelajari dasar-dasar hukum Islam di Program Studi Ilmu Hukum, sehingga dengan demikian mahasiswa mempunyai landasan pengetahuan yang memadai sebelum mereka mempelajari hukum Islam lanjutan baik yang normatif maupun yang positif, seperti Hukum Perkawinan, Kewarisan, Zakat, Perbankan Islam, dan Hukum Islam lainnya. Buku ajar ini telah kami susun dengan maksimal dan mendapatkan bantuan dari berbagai pihak, sehingga dapat memperlancar pembuatan buku ini. Untuk itu kami menyampaikan banyak terima kasih kepada semua pihak yang telah berkontribusi dalam pembuatan buku ini. Buku ini diharap dapat dimanfaatkan oleh para mahasiswa di Fakultas Hukum, para kolega pengampu mata kuliah Pengantar Hukum Islam, serta para pengakaji hukum Islam pada umumnya. vi Dr. Rohidin, SH, M. Ag Pengantar Hukum Islam vii Terlepas dari semua itu, kami menyadari sepenuhnya bahwa masih ada kekurangan baik dari segi pengolahan bahasa maupun subtansinya. Oleh karena itu dengan tangan terbuka kami menerima segala saran dan kritik dari pembaca agar kami dapat memperbaiki buku ajar ini. Yogyakarta, 5 April 2016. Penulis, Ttd R o h i d i n BAB I POKOK-POKOK HUKUM ISLAM A. Pengertian Hukum Islam Al-Quran dan literatur hukum Islam sama sekali tidak menyebutkan kata hukum Islam sebagai salah satu istilah. Yang ada di dalam al-Quran adalah kata syarî’ah, fiqh, hukum Allah, dan yang seakar dengannya. Istilah hukum Islam merupakan terjemahan dari islamic law dalam literatur Barat.1 Istilah ini kemudian menjadi populer. Untuk lebih memberikan kejelasan tentang makna hukum Islam maka perlu diketahui lebih dulu arti masing-masing kata. Kata hukum secara etimologi berasal dari akar kata bahasa Arab, yaitu hakama-yahkumu yang kemudian bentuk mashdar-nya َحكَ َم-يَ ْحكُ ُم al-hukmu adalah bentuk tunggal اَلْ ُحكْ ُم hukman. Lafadz ُحكْ ًما menjadi .al-ahkâm اَ ْلَ ْحكَ ُام dari bentuk jamak hakama tersebut kemudian muncul َح َك َم Berdasarkan akar kata al-hikmah yang memiliki arti kebijaksanaan. Hal ini اَ ْل ِح ْك َم ُة kata dimaksudkan bahwa orang yang memahami hukum kemudian mengamalkannya dalam kehidupan sehari-hari maka dianggap 1 Mardani, Hukum Islam; Pengantar Ilmu Hukum Islam di Indonesia, (Yogyakarta: Pustaka Pelajar, 2015), hlm. 14. sebagai orang yang bijaksana.2 Arti lain yang muncul dari akar kata tersebut adalah “kendali atau kekangan kuda”, yakni bahwa keberadaan hukum pada hakikatnya adalah untuk mengendalikan atau mengekang seseorang dari hal-hal yang dilarang oleh agama. Makna “mencegah atau menolak” juga menjadi salah satu arti dari lafadz hukmu yang memiliki akar kata hakama tersebut. Mencegah ketidakadilan, mencegah kedzaliman, mencegah penganiayaan, dan menolak mafsadat lainnya. Al-Fayumi dalam buku Zainudin Ali, Hukum Islam, Pengantar َح َك َم ِب َم ْع َنى“ Hukum Islam di Indonesia ia menyebutkan bahwa Hukum bermakna memutuskan, menetapkan, dan .” َق َضى َو ْال َف َص ْل menyelesaikan setiap permasalahan.3 Muhammad Daud Ali menyebutkan bahwa kata hukum yang berasal dari lafadz Arab tersebut bermakna norma, kaidah, ukuran, tolok ukur, pedoman, yang digunakan untuk menilai dan melihat tingkah laku manusia dengan lingkungan sekitarnya. Dalam kamus Oxford sebagaimana dikutip oleh Muhammad Muslehuddin, hukum diartikan sebagai “Sekumpulan aturan, baik yang berasal dari aturan formal maupun adat, yang diakui oleh masyarakat dan bangsa tertentu dan mengikat bagi anggotanya”.4 ْأس َل َم- Selanjutnya islâm adalah bentuk mashdar dari akar kata أَ ْف َع َل- aslama-yuslimu-islâman dengan mengikuti wazn/ ُي ْسلِ ُم ِ-ا ْس َل ًما ,أَ ْلِ ْن ِق َي ُاد َو ّالط َاع ُة af’ala-yuf’ilu-if’âlan yang mengandung arti / ُي ْف ِع ُل ِ-ا ْف َعال ketundukan dan kepatuhan serta bisa juga bermakna Islam, damai, dan selamat. Namun kalimat asal dari lafadz islâm adalah berasal salima-yaslamu-salâman-wa salâmatan َسلِ َم َ-ي ْس َل ُم- َس َل ًم َا-و َس َل َم ًة dari kata yang memiliki arti selamat (dari bahaya), dan bebas (dari cacat).5 2 Mardani, Hukum Islam; Pengantar Ilmu Hukum Islam..., hlm. 7. 3 Zainudin Ali, Hukum Islam, Pengantar Ilmu Hukum Islam di Indonesia, (Jakarta: Sinar Grafika, 2006), hlm. 1. 4 Muhammad Muslehuddin, Filsafat Hukum Islam dan Pemikiran Orientalis: Studi Perbandingan Sistem Hukum Islam, (Yogyakarta: Tiara Wacana, 1997). 5 Ahmad Warson Munawwir, Kamus Al-Munawwir Arab-Indonesia Terlengkap, (Surabaya: Pustaka Progressif, 1997), hlm. 654. 2 Dr. Rohidin, SH, M. Ag Pengantar Hukum Islam 3 Sebagaimana terdapat dalam Al-Quran surah Ali Imran 20 yang berbunyi sebagai berikut: ِ ِ ِ ِ ِ ّّ ِ ِ �َ ْإن َح ّآج َوك �بَُق ْل أَ ْسلَْم ُت َو ْجه َي للّه َوَمن اتبّ�بََعن َوقُل للذ َين أُْوتُواْ الْكتَ َاب ِ ِ ِ ّ ِ َوالُّميّ َين أَأَ ْسلَْمتُ ْم �َإ ْن أَ ْسلَُمواْ �بََقد ْاهتََدواْ ّوإن تبََولْواْ �َإنَّما َعلَْي َك الْ�َلَغُ َواللّهُ ِ ِ ِ ِ بَص ٌير بالْع�َاد -٢٠- Artinya: “Kemudian jika mereka mendebat kamu (tentang kebenaran Islam), maka katakanlah: “Aku menyerahkan diriku kepada Allah dan demikian pula orang-orang yang mengikutiku”. Dan katakanlah kepada orang-orang yang telah diberi al-Kitab dan orang-orang yang ummi: “Apakah kamu mau masuk Islam”. Jika mereka masuk Islam, sesungguhnya mereka telah mendapat petunjuk, dan jika mereka berpaling, maka kewajiban kamu hanyalah menyampaikan ayat-ayat Allah. Dan Allah Maha Melihat akan hamba-hamba-Nya. Islam bermakna sebagai sebuah ketundukan dan penyerahan diri seorang hamba saat berhadapan dengan Tuhannya. Hal ini berarti bahwa manusia dalam berhadapan dengan Tuhannya (Allah) haruslah merasa kerdil, bersikap
Recommended publications
  • Al-Ahkam Al-Khams Sebagai Klasifikasi Dan Kerangka Nalar Normatif Hukum Islam: Teori Dan Perbandingan
    Pakuan Law Review Volume 3, Nomor 1, Januari-Juni 2017 e-ISSN…/ISSN… AL-AHKAM AL-KHAMS SEBAGAI KLASIFIKASI DAN KERANGKA NALAR NORMATIF HUKUM ISLAM: TEORI DAN PERBANDINGAN Amsori Sekolah Tinggi Ilmu Hukum IBLAM Jakarta e-mail : [email protected] Naskah diterima : 11/03/2017, revisi : 05/04/2017, disetujui 12/5/2017 Abstrak Ahkam berasal dari bahasa Arab yang merupakan jamak dari kata hukm dan khamsah artinya lima. Oleh karena itu, gabungan kedua kata dimaksud al-ahkam al-khamsah atau biasa juga disebut hukum taklifi. Hukum taklifi adalah ketentuan hukum yang menuntut para mukallaf (aqil-baligh) atau orang yang dipandang oleh hukum cakap melakukan perbuatan hukum baik dalam bentuk hak, kewajiban, maupun dalam bentuk larangan. Apabila orang ingin mempelajari Islam dari sudut disiplin ilmu hukum, ia tidak mungkin menggunakan “western approach” yang sudah terbiasa semata-mata mengkaji kondisi dan pengaruh tipe tertentu dari sikap prilaku sosial yang penuh dengan prasangka. Kata Kunci: Al-ahkam al khamsah, Hukum Islam, syariah, Perbandingan A. Pendahuluan Hukum Islam merupakan rangkaian dari kata “Hukum dan Islam”. Kedua kata ini berasal dari bahasa Arab, namun apabila dirangkai menjadi “hukum Islam”, kata tersebut tidak dikenal dalam terminologi Arab baik didalam Alquran dan Hadis. Kata-kata hukum Islam merupakan terjemahan dari “Islamic Law”.1 Penyebutan hukum Islam itu sendiri bertujuan untuk memisahkan antara hukum yang bersumber dari ajaran agama Islam, hukum yang berasal dari adat istiadat dan hukum 1 Muhammad Syukri Albani Nasution.
    [Show full text]
  • Transplantation of Foreign Law Into Indonesian Copyright Law: the Victory of Capitalism Ideology on Pancasila Ideology
    Journal of Intellectual Property Rights Vol 20, July 2015, pp 230-249 Transplantation of Foreign Law into Indonesian Copyright Law: The Victory of Capitalism Ideology on Pancasila Ideology O K Saidin† Department of Private Law, Law Faculty, University of North Sumatera, Medan, Indonesia Received: 07 May 2015; accepted: 29 June 2015 The Journey of Indonesian history has 350 years experience under the imperialism of Netherland and Japan until the era of post-independence which was still under the shadow of the developed countries. The Indonesia became more and more dependable on the foreign countries which brought influence to its political choice in regulating the Copyright Law in the following days. Indonesian copyright protection model which economic goal firstly based on the country’s Pancasila philosophy, evidently must subject to the will of the era that move towards liberal-capitalist. This era is no longer taking side to Indonesian independence goal to realize law and economic development based on Pancasila, especially the first, fourth, and fifth sila (Principle). The goal of law and economic development in Indonesia, regulated under the paradigm of democratic economy is to realize prosperous and equitable society based on Indonesian religious culture principle that can no longer be realized. Pancasila as the basis in forming legal norms in Indonesia functioned as the grundnorm which means that all the legal norms must be convenient and not to contradict the principles of the basic state philosophy of Pancasila. But the battle of foreign ideology in legal political choice through transplantation policy, did not manage to give the victory to Pancasila as the country’s ideology, but to give the victory to the foreign capitalistic ideology instead.
    [Show full text]
  • Values in Islamic Culture and the Experience of History
    Cultural Heritage and Contemporary Life Series IVA, Central and Eastern Europe, Volume 13 Series IIA, Islam, Volume 9 Values in Islamic Culture and the Experience of History Russian Philosophical Studies, I Edited by Nur Kirabaev Yuriy Pochta The Council for Research in Values and Philosophy Copyright © 2002 by The Council for Research in Values and Philosophy Gibbons Hall B-20 620 Michigan Avenue, NE Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Values in Islamic culture and the experience of history / edited by Nur Kirabaev, Yuriy Pochta. p.cm. – (Cultural heritage and contemporary change. Series IIA Islam; vol. 9) (Cultural heritage and contemporary change. Series IVA, Eastern and Central Europe; vol. 13) Includes bibliographical references and index. 1. Civilization, Islamic. 2. Religion and culture. I. Kirabae, N.S. II. Pochta, Y.M. (Yurii Mikhailovich). III. Series. IV. Series: Cultural heritage and contemporary change. Series IAV, Eastern and Central Europe; vol. 13. DS36.85.V35 1999 99-38193 909’.0999997671—dc21 CIP ISBN 1-56518-133-6 (pbk.) Table of Contents Preface vii by George F. McLean Introduction 1 by Nur Kirabaev Part I. Islamic Culture in the contemporary world: problems of research Chapter 1. The Image of Islamic Culture in European Consciousness 11 by Yuriy Pochta Chapter 2. Islamic Civilization and the West: Problems of Dialogue 41 by Nur Kirabaev Chapter 3. Islamic Civilization: An Empire of Culture 49 by Maitham Al-Janabi Part II. Islamic Culture: Its Nature, Major Concepts and Problems Chapter 4. Social and Historical Premises of the Origin and Development 79 of Classical Arab-Islamic Culture by Artur Sagadeyev Chapter 5.
    [Show full text]
  • Obstacles to Repentance
    2 | Repentance in Islam: The Interdependence of Spirituality & Practice Author Biography Roohi Tahir has a BS with honors in Computer Engineering from Boston ​ University, is a graduate of the BMAIS higher Bridge to Masters diploma, and is currently pursuing a Masters degree in Islamic Studies from the Islamic Online University. She is also the Founder and instructor of Nourish Your Soul, a platform for Islamic education. 3 | Repentance in Islam: The Interdependence of Spirituality & Practice Abstract While the general notion of repentance may be familiar to most, the Islamic concept of repentance is far less familiar and is often the subject of misconceptions and doubt. Repentance plays a central role in Islam and is comprehensive in nature. Deeply rooted within the belief system, it manifests in multiple dimensions—as the core of Islamic theology (aqeedah), as a subject of jurisprudence or rulings (fiqh), ​ ​ ​ ​ and ultimately in practice as an act of worship (‘ibadah). Equally important are the ​ ​ spiritual and self-purification (tazkiyah) aspects of repentance which reside in the ​ ​ heart. This paper specifically addresses how to repent, with a focus on two key ​ dimensions of repentance (tawba)—the spiritual and the practical. It describes the ​ ​ necessary steps to tawba, its many benefits, and a number of commonly faced ​ ​ ​ obstacles. The paper discusses the symbiotic relationship between the spiritual and practical components. It further emphasizes the holistic nature and distinct features of tawba as a source of optimism for every sinner and believer alike, and as a way ​ of life, necessary for success in this world and in the Hereafter. Introduction In order to appreciate the central role of tawba (repentance in Islam) and its ​ powerful impact on society as a whole, we need look no further than the who personified Islam ﷺ methodology and teachings of the Prophet Muhammad was guided ﷺ to a level of excellence we strive to emulate.
    [Show full text]
  • Usul Al Fiqh
    RULE OF LAW IN THE EXPLORATION AND USE OF OUTER SPACE Islamic Legal Perspective: Foundational Principles and Considerations Hdeel Abdelhady, MassPoint and Strategy Advisory PLLC Rule of Law: Core Issues, Foundational Islamic Principles and Paradigms Elements (General) Islamic Paradigms ¨ Space Exploration and ¨ Qur’an/Islamic law on Use scientific endeavor ¤ Purpose of Exploration? ¤ Encouraged ¤ Sovereignty right? ¤ “Balance” ¤ Property right? ¤ Legal Rulings ¤ Conduct in Space ¤ Governance ¨ Prohibited purposes? ¨ Products/Tools of Space ¨ Property Rights (general) Exploration ¨ Objectives of Exploration ¤ Intellectual Property (permissibility) ¤ Tangible Property Islam: Legal and Jurisprudential Framework* Islam Shari’ah Qur’an, Sunnah, Ijma, Qiyas Jurisprudence (substantive law Fiqh and method) (usul al fiqh) Fiqh al-Mu’amalat Fiqh al-Ibadat Fiqh al-Jinayat (interpersonal relations) (ritual worship) (criminal law) Commercial Transactions Property (tangible, intellectual) *This is a simplified visualization. Islamic Context: Religion, Morality, Law Inextricable “’Law . in any sense in which a Western lawyer would recognize the term, is . one of several inextricably combined elements thereof. Sharī’a . which is commonly rendered as ‘law’ is, rather, the ‘Whole Duty of Man . [A]ll aspects of law; public and private hygiene; and even courtesy and good manners are all part and parcel of the Sharī’a, a system which sometimes appears to be rigid and inflexible; at other to be imbued with dislike of extremes, that spirit of reasonable compromise which was part of the Prophet’s own character.’” -S.G. Vesey Fitzgerald, Nature and Sources of the Sharī’a (1955), at 85-86. Islamic Law: Sources, Sunni Schools Primary Sources Four Prevailing “Schools” of Sunni Islamic Law ¨Qur’an ¨ Hanafi (Abu Hanifa Al No’man, ¨Sunnah 699-787) ¨ Maliki (Malik ibn Anas Al Asbahi, 710-795) Secondary Sources ¨ Shafi’i (Muhammad ibn Idris ibn ¨Qiyas Abbas ibn Uthman ibn Al- Shafi’i, 768-820) ¨Ijma ¨ Hanbali (Ahmed ibn Hanbal, 780- 855).
    [Show full text]
  • Cigarette Fatwas, Contestation of Religious Authority and Politics in Indonesia
    Ijtihad: Jurnal Wacana Hukum Islam dan Kemanusiaan Vol. 20, No. 1 (2020), pp. 61-78, doi : 10.18326/ijtihad.v20i1.61-78 Cigarette fatwas, contestation of religious authority and politics in Indonesia Saifuddin Institut Agama Islam Negeri (IAIN) Kudus E-mail: [email protected] DOI: 10.18326/ijtihad.v20i1.61-78 The issuance of non-binding advisory opinions (fatwa) is always followed by the presence of new issues related to the implementation of the fatwa. Similarly, the smoking ruling was issued by the Council of Indonesian Scholars (MUI) at the Conference in Padang Panjang in 2009. More than a decade this subject is still debatable. Although the fatwa in Indonesia does not have the power of binding, for Muslims, the idea of religious morality remains a consideration in daily life. Through a literature study, this study will reveal how the problematic relations between various social agencies regarding the issuance of the cigarette fatwa. Discourse debates in the study of fiqh will begin the explanation of this study, followed by development policies in Indonesia related to the problem of cigarettes, and ended with the position of the ulema as the holder of religious authority in the matter of smoking. This study illustrates that the practice of fatwas will be effective when ulama as religious authority holders, with their “capital”, can negotiate and contest with various social agents in the cigarette fatwa arena. Keluarnya fatwa hukum selalu diikuti oleh hadirnya persoalan baru terkait dengan pelaksanaan fatwa tersebut. Begitu juga fatwa rokok yang dikeluarkan oleh Majlis Ulama Indonesia dalam sidang ijtima’Ulama di Padang Panjang tahun 2009 silam.
    [Show full text]
  • SETTING HISTORY STRAIGHT? INDONESIAN HISTORIOGRAPHY in the NEW ORDER a Thesis Presented to the Faculty of the Center for Inte
    SETTING HISTORY STRAIGHT? INDONESIAN HISTORIOGRAPHY IN THE NEW ORDER A thesis presented to the faculty of the Center for International Studies of Ohio University In partial fulfillment of the requirements for the degree Master of Arts Sony Karsono August 2005 This thesis entitled SETTING HISTORY STRAIGHT? INDONESIAN HISTORIOGRAPHY IN THE NEW ORDER by Sony Karsono has been approved for the Department of Southeast Asian Studies and the Center for International Studies by William H. Frederick Associate Professor of History Josep Rota Director of International Studies KARSONO, SONY. M.A. August 2005. International Studies Setting History Straight? Indonesian Historiography in the New Order (274 pp.) Director of Thesis: William H. Frederick This thesis discusses one central problem: What happened to Indonesian historiography in the New Order (1966-98)? To analyze the problem, the author studies the connections between the major themes in his intellectual autobiography and those in the metahistory of the regime. Proceeding in chronological and thematic manner, the thesis comes in three parts. Part One presents the author’s intellectual autobiography, which illustrates how, as a member of the generation of people who grew up in the New Order, he came into contact with history. Part Two examines the genealogy of and the major issues at stake in the post-New Order controversy over the rectification of history. Part Three ends with several concluding observations. First, the historiographical engineering that the New Order committed was not effective. Second, the regime created the tools for people to criticize itself, which shows that it misunderstood its own society. Third, Indonesian contemporary culture is such that people abhor the idea that there is no single truth.
    [Show full text]
  • Perdebatan Tentang Dasar Negara Pada Sidang Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan (Bpupk) 29 Mei—17 Juli 1945
    PERDEBATAN TENTANG DASAR NEGARA PADA SIDANG BADAN PENYELIDIK USAHA-USAHA PERSIAPAN KEMERDEKAAN (BPUPK) 29 MEI—17 JULI 1945 WIDY ROSSANI RAHAYU NPM 0702040354 FAKULTAS ILMU PENGETAHUAN BUDAYA UNIVERSITAS INDONESIA 2008 Perdebatan dasar..., Widy Rossani Rahayu, FIB UI, 2008 1 PERDEBATAN TENTANG DASAR NEGARA PADA SIDANG BADAN PENYELIDIK USAHA-USAHA PERSIAPAN KEMERDEKAAN (BPUPK) 29 MEI–17 JULI 1945 Skripsi diajukan untuk melengkapi persyaratan mencapai gelar Sarjana Humaniora Oleh WIDY ROSSANI RAHAYU NPM 0702040354 Program Studi Ilmu Sejarah FAKULTAS ILMU PENGETAHUAN BUDAYA UNIVERSITAS INDONESIA 2008 Perdebatan dasar..., Widy Rossani Rahayu, FIB UI, 2008 2 KATA PENGANTAR Puji serta syukur tiada terkira penulis panjatkan kepada Allah SWT, yang sungguh hanya karena rahmat dan kasih sayang-Nya, akhirnya penulis dapat menyelesaikan skripsi ini ditengah berbagai kendala yang dihadapi. Ucapan terima kasih dan salam takzim penulis haturkan kepada kedua orang tua, yang telah dengan sabar tetap mendukung putrinya, walaupun putrinya ini sempat melalaikan amanah yang diberikan dalam menyelesaikan masa studinya. Semoga Allah membalas dengan balasan yang jauh lebih baik. Kepada bapak Abdurrakhman M. Hum selaku pembimbing, yang tetap sabar membimbing penulis dan memberikan semangat di saat penulis mendapatkan kendala dalam penulisan. Kepada Ibu Dwi Mulyatari M. A., sebagai pembaca yang telah memberikan banyak saran untuk penulis, sehingga kekurangan-kekurangan dalam penulisan dapat diperbaiki. Kepada Ibu Siswantari M. Hum selaku koordinator skripsi dan bapak Muhammad Iskandar M. Hum selaku ketua Program Studi Sejarah yang juga telah memberikan banyak saran untuk penulisan skripsi ini. Kepada seluruh pengajar Program Studi Sejarah, penulis ucapakan terima kasih untuk bimbingan dan ilmu-ilmu yang telah diberikan. Kepada Bapak RM. A. B.
    [Show full text]
  • Vaccination in the Context of Al-Maqasid Al-Shari`Ah (Objectives of Divine Law) and Islamic Medical Jurisprudence
    Arabian Journal of Business and Management Review (OMAN Chapter) Vol. 3, No.9; April. 2014 VACCINATION IN THE CONTEXT OF AL-MAQASID AL-SHARI`AH (OBJECTIVES OF DIVINE LAW) AND ISLAMIC MEDICAL JURISPRUDENCE Abul Fadl Mohsin Ebrahim Professor and Senior Academic At the University of KwaZulu – Natal and the Regent Business School, Durban, South Africa ABSTRACT The goal of public health is to prevent disease and vaccination fulfils that role by protecting people from contracting serious diseases as well as curtailing the spread of such diseases to others. However, the implementation of the World Health Organization’s (WHO) polio vaccination drive is being hampered in some Muslims countries. For example, polio workers are being killed in Pakistan, Afghanistan, Nigeria and Somalia. This article addresses the concerns that Muslims have vis-à-vis to vaccination and attempts to dispel them on the basis of al-Maqasid al-Shari`ah (objectives of Divine Law) and insights from al-Fiqh al-Tibbi al-Islami (Islamic Medical Jurisprudence). KEY WORDS: Objectives of Divine Law, Islamic Jurisprudence, Qur’an, Sunnah, Ijma`, Qiyas, Legal Maxims, Fatwa, vaccine, immunity, antibodies. INTRODUCTION The aim of vaccine is to stimulate our immune system to produce antibodies exactly as it would if we were exposed to the disease. Once a person has been vaccinated, he/she develops immunity to that disease, without having to contract the disease first. Hence, this reality makes vaccine a powerful tool for healthcare. (1) The Al-Maqasid al-Shari`ah (Objectives of Divine Law) are five: 1. preservation religion and morality (hifz al-din); 2.
    [Show full text]
  • The Folk Beliefs in Vampire-Like Supernatural Beings in the Ottoman
    An Early Modern Horror Story: The Folk Beliefs in Vampire-like Supernatural Beings in the Ottoman Empire and the Consequent Responses in the Sixteenth and Seventeenth Centuries by Salim Fikret Kırgi Submitted to Central European University History Department In partial fulfillment of the requirements for the degree of Master of Arts Supervisor: Associate Prof. Tijana Krstić Second Reader: Prof. György E. Szönyi Budapest, Hungary 2017 CEU eTD Collection Statement of Copyright “Copyright in the text of this thesis rests with the Author. Copies by any process, either in full or part, may be made only in accordance with the instructions given by the Author and lodged in the Central European Library. Details may be obtained from the librarian. This page must form a part of any such copies made. Further copies made in accordance with such instructions may not be made without the written permission of the Author.” CEU eTD Collection i Abstract The thesis explores the emergence and development of vampire awareness in the Ottoman Empire in the sixteenth and seventeenth centuries by focusing on the interactions between religious communities, regional dynamics, and dominant discourses in the period. It re-evaluates the scattered sources on Ottoman approaches to the ‘folkloric vampire’ by taking the phenomenon as an early modern regional belief widespread in the Balkans, Central Europe and the Black Sea regions. In doing so, it aims to illuminate fundamental points, such as the definition of the folkloric revenant in the eyes of the Ottoman authorities in relation to their probable inspiration—Orthodox Christian beliefs and practices—as well as some reference points in the Islamic tradition.
    [Show full text]
  • 1 of Germs and God: Vaccine Refusal Among Indonesian Muslims and The
    Please do not cite or quote without author’s permission. Of Germs and God: Vaccine Refusal among Indonesian Muslims and the Shifting Authority of the MUI’s Fatwas1 Amrina Rosyada Arryman Fellow Equality, Development, and Globalization Studies (EDGS) Northwestern University ABSTRACT What could possibly explain Indonesian Muslims’ refusal of vaccination, despite the existence of Islamic religious edicts—or fatwa—that support the medical practice? Looking at fatwas on vaccination issued by the Indonesian Ulama Council (MUI) and Indonesian Muslims’ refusal to follow them, this paper examines how and why the MUI’s religious authority over public health issues is being undermined. This paper argues that the reasons behind the undermining of authority include the state’s move toward democratization, the growth of puritanism in scripture reading, the Islamization of science, and the spread of new media technologies in Indonesia. These societal changes have provided more access to diverse kinds of Islamic authorities and increased lay Muslims’ participation in defining acts of piety, leading to a fragmentation of Islamic authority in Indonesia. This paper also argues that despite the MUI’s long-established Islamic authority in Indonesia, its religious authority should not be seen as stagnant, totalizing, and monopolizing. Rather, its authority is contested and shaped by the social, political, and cultural changes in Indonesian society and the agentive acts of its followers. Keywords: fatwa, vaccination, authority, MUI, Islam, Indonesia 1 This work was conducted under the auspices of the Arryman Scholars Initiative with funding from the Indonesian Scholarship and Research Support Foundation (ISRSF) and its generous donors. I would like to extend my gratitude to Prof.
    [Show full text]
  • UNIVERSALISME ISLAM DAN KOSMOPOLITISME PERADABAN Rusmala Dewi*
    UNIVERSALISME ISLAM DAN KOSMOPOLITISME PERADABAN Rusmala Dewi* Abstrak: Islam is a universal religion, the religion that its enforcement is not limited by space and time. He is fit for the entire human race. Universality of Islam first of all looks at the concept of monotheism into joint doctrine. Islam does not distinguish skin, language, race, rank, degree. ﻣﻠﺧص:اﻹﺳﻼم ھﻮ دﯾﻦ ﻋﺎﻟﻤﻲ، دﯾﻦ أن ﺗﻨﻔﯿﺬه ﻻ ﯾﻘﺘﺼﺮ ﺑﻮاﺳﻄﺔ اﻟﻔﻀﺎء واﻟﻮﻗﺖ .اﻧﮫ ﯾﺼﻠﺢ ﻟﺠﻤﯿﻊ اﻟﺠﻨﺲ اﻟﺒﺸﺮي .ﻋﺎﻟﻤﯿﺔ اﻹﺳﻼم أوﻻ وﻗﺒﻞ ﻛﻞ ﻧﻈﺮة ﻓﻲ ﻣﻔﮭﻮم اﻟﺘﻮﺣﯿﺪ ﻓﻲ اﻟﻌﻘﯿﺪة اﻟﻤﺸﺘﺮﻛﺔ .اﻹﺳﻼم ﻻ ﯾﻤﯿﺰ اﻟﻠﻮن أو اﻟﻠﻐﺔ أو اﻟﻌﺮق أو رﺗﺒﺔ، درﺟﺔ. Kata Kunci: univeralisme, kosmopolitisme mengandung makna yang sfesifik (اﺛﻼم) Kata Islam sebagaimana digambarkan dalam kamus bahasa Arab sebagai berikut Aslamul Wajh menundukkan diri, al-Isuslam ‘pasrah’, as-salam ‘suci, bersih’, as-salaam ‘selamat sejahtera’, as-silmu ‘kedamaian’. Menurut istilah, Islam yaitu ketundukkan kepada wahyu ilahi yang diturunkan kepada Nabi dan Rasul. Khususnya Nabi Muhammad sebagai hukum /aturan Allah yang membimbing umat manusia kejalan yang lurus menuju kebahgiaan dunia dan akherat. Islam adalah agama yang universal, yaitu agama yang pemberlakuannya tidak dibatasi oleh tempat dan waktu tertentu. Ia sesuai untuk semua golongan manusia. Keuniversalan Islam pertama sekali kelihatan pada konsep tauhid yang menjadi sendi ajarannya. Kosmopolitisme adalah pandangan yang melihat kosmos (seluruh Dunia) sebagai polis (negeri sendiri) sehingga cenderung melupakan nasionalisme yang sehat dan mengabaikan tugas terhadap bangsanya sendiri. Peristiwa hijrah, yang oleh Umar bin khattab dijadikan sebagai peletak dasar tahun Islam, telah melompatkan ruang kesadaran umat Islam dalam penciptaan peradaban agung yang dipelopori Nabi Muhammad. Kalau di Mekkah Nabi lebih * Alamat koresponden penulis, email; rusmaladw@yahoo.
    [Show full text]