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Pemikiran Afzalur Rahman Tentang Tata Kelola Pertanahan dan Relevansinya di Indonesia

In economic activity appeared the three actors in it; State, the private sector, and communities that each had different bargaining positions, such as access to capital and political access with respect to natural resources such as land that limited. Changes in economic perspective view toward the rapidly developing ground. Currently the ground further highlighted its function as capital assets and commodities, the mastery and utilization of land depended on market mechanisms. This meant that capitalist contributed to intervene the mastery and ownership of land. This affected concentrated on a handful of people who had big capital with more tendency to speculative rather than productive. Results of the research which was found that Rahman had a general idea that the fundamental principle of the whole body of norms or rules in economic activity was turn the attitude of altruism, namely the altruistic rather than personal interests. In particular, first; Rahman rationale was, as a basic theological importance of managing in the form of hard work to meet the livelihood so that they did not fail or lagging from others in the struggle for survival. Rahman explained that the emphasis on man's efforts to obtain a source of livelihood was one of the fundamental economic principles in Islam; if this principle ignored it will meet with failure causing poverty and starvation. Secondly, in terms of basic thoughts of Rahman on the corporate governance of the land of Islam over to an aspect of the economic approach based on the production of the agricultural sector, ranging from the certainty of land ownership which affected toward the result of increased production, land distribution, the production of the agricultural sector which emphasized the holding of insurance with the principles of " mutuality "and" cooperative "as both a preventative and a recovery in production activities, improvement of human resources (HR), and the determination of minimum wages by using a calculation in accordance with the basic necessities. Third, based on the basic thoughts, Rahman had relevance to the corporate governance of land in Indonesia, the relevance contained in the constitution or the Indonesian positive laws that applied today.
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Zahrat Al-Murid Fi Bayan Kalimat Al-Tawhid Karya Syaikh Abdu Al-Shamad Al-Falimbani (sebuah Kajian Filologi)

Dari hasil temuan ini diketahui bahwa terdapat lima kesalahan Syaikh dalam penulisan naskah. Pertama, kata ﻖﺘﻨﻨﻣ seharusnya ﺖﻨﻤﻣ. Kedua, kata ث ﻦﯿﻜﻌــﻛ seharusnya ث ﻦﯿﻜﻌﺘﻛ. Ketiga, kata ﻢﯾﺪﯿﻗ seharusnya ﻢﯾﺪﻗ. Keempat, kata ﺔﻔﻣ ﻢﯿﻠﻛ seharusnya ﺖﻔﻣﺎﻛ. Kelima, kata ﮫﻧﺬﻣﻼﺗ seharusnya هﺬﻣﻼﺗ. Terdapat satu kata yang lupa ditulis yaitu kata ءﺎﻘﺑ. Selanjutnya, terdapat lima pemikiran Syaikh Abdu al-Shamad al-Falimbani dalam ZMBKT. Pertama, Konsep dasar mempelajari ilmu tawhid adalah hendaknya harus mengenal terlebih dahulu akan sifat-sifat Allah dengan baik dan benar, serta mengetahui akan pembagian tauhid dengan menggunakan dalil tentang berbagai persoalan tauhid secara ringkas dan sistematis. Kedua, Pembahasan Ilahu al-Haq dan Ilahu al-Bathil yaitu Tuhan yang berhak disembah dengan sebenar-benarnya adalah Ilahu al-Haq yaitu Allah SWT bukan Ilahu al-Bathil. Ketiga, Makna La Ilaha Illa Allah adalah tidak ada sesembahan yang paling berhak disembah melainkan Allah. Keempat, Pembahasan tentang larangan memikirkan dzat Allah tanpa memahami ilmu manthiq, ilmu tawhid, dan ilmu keislaman lainnya. Kelima, Pembahasan tentang larangan menuduh seseorang dengan perkataan kafir yaitu mencela, membongkar aib orang di masyarakat, maka perbuatan seperti ini tidak diperbolehkan.
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Pergeseran Paradigma Hukum

Positivists may declare that metaphysics (transcendental) is dead, but now it is logical positivism that first died. It is remarkable that the era of Muslim, Jewish and Christian theist thinkers is now again engaged in a vast exploration of the idea of "God's hypothesis." This paper will try to describe the law and spiritualism. The study of law here is meant to describe law or law through the approach of historical perspective, namely in the era of positivism that gave birth to modern law in liberal society. At such times spiritual values which include: moral ethics and religion are not in place so that modern law experiences a spiritual crisis. In its development, there emerged a positivist critical thinking movement which sought to escape and sue positivist thought.        Positivis boleh saja mengumumkan bahwa metafisika (transcendental) sudah mati, akan tetapi kini justru positivisme logislah yang duluan mati. Sangat menarik perhatian bahwa era pemikir teisme dari Muslim, Yahudi dan Kristen kini kembali terlibat dalam eksplorasi yang sangat luas terhadap gagasan “hipotesis Tuhan”. Tulisan ini akan mencoba menggambarkan hukum dan spiritualisme. Kajian hukum di sini dimaksudkan untuk menggambarkan hukum atau ilmu hukum melalui pendekatan perspektif historis, yakni pada era positivisme yang melahirkan hukum modern pada masyarakat liberal. Pada saat semacam itu nilai-nilai spiritual yang meliputi: etika moral dan agama tidak mendapat tempat sehingga hukum modern mengalami krisis spiritual. Dalam perkembangannya kemudian muncul gerakan pemikiran kritis yang post positivis yang berupaya untuk melepaskan diri dan menggugat pemikiran positivis.
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