UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Syariah dan Ilmu Hukum
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PEMIKIRAN FIKIH SOSIAL KH. SAHAL MAHFUDH DAN DAN KH. ALI YAFIE TENTANG RELASI MAYORITAS-MINORITAS DI INDONESIA
No full textPlurality creates friction which there are two poles; majority and minority. Relation both do not always go hand in hand, and often reaches the tension which, strangely, is supported by the legitimacy of the Islamic law itself. So, we need jurisprudence that offers contextualization, accommodating, flexible and prioritize the benefit principle. This jurisprudence models get touch of two charismatic of NU, namely KH. Sahal Mahfudh and KH. Ali Yafie. KH. Sahal Mahfudh reconstruction of mazhab’s patterns and make improvements to the existing jurisprudence concept. While KH. Ali Yafie interpreting verses of the Koran directly by incorporating sociological aspects into consideration. KH. Sahal Mahfudh’s approach emphasized maslahah mursalah and Ali Yafie which rests on the analysis of concrete implications kifayah obligatory on the ideal of majority-minority relations in Indonesia. According to both, the relation whatever to uphold human values are summarized in the maqasid al-Shari’ah. There is no reason to feuding let alone each other down though clearly different religion, and ideology. Friction friction happens to be completed if supported by an intense dialogue. This, according to Sahl Mahfudh a boarding duties and responsibilities. At this point, social jurisprudence exists as a social ethics guidelines that are not partial
MARRIAGE FOR COVERING DISGRACE: The Practice of Kawi' Pura Tradition in the East Kolaka Muslim Society
Get PDFAccording to the Indonesian Compilation of Islamic Law (KHI), unmarried pregnant women may only be married to the men who impregnated them. However, this rule is frequently disregarded by the Kolaka Muslim society. They typically opt for kawi' pura tradition to tackle the case, which is to marry the pregnant woman to another man. This marriage is followed by a contract stipulating an immediate divorce. Its purpose is to conceal shame or disgrace. This article seeks to investigate the rationale behind the practice of kawi' pura. Data were collected through observation and interviews and then analyzed qualitatively. This article finds that the implementation of the tradition is driven by four factors: the pressure to cover up family disgrace, adherence to ancestral traditions, lack of awareness of marriage law, and low levels of public education. Normatively, this practice is not justified by Islamic law. In state law, this practice is not clearly regulated or prohibited; however, it contradicts the principle of the Marriage Law either according to the Compilation or Islamic marriage law in general.[Menurut Kompilasi Hukum Islam Indonesia (KHI), wanita hamil yang belum menikah hanya boleh dinikahkan dengan pria yang menghamilinya. Namun, aturan ini sering diabaikan oleh sebagian orang Kolaka. Mereka biasanya memilih tradisi kawi' pura untuk menangani kasus ini, yaitu mengawinkan wanita hamil dengan pria lain. Perkawinan ini diikuti dengan perjanjian perkawinan yang menetapkan perceraian langsung, karena tujuan utamanya adalah untuk menutupi aib. Artikel ini berusaha menyelidiki alasan di balik praktik kawi' pura. Data dikumpulkan melalui observasi dan wawancara, kemudian diinterpretasikan secara kualitatif. Setelah melakukan penelitian lapangan, artikel ini menemukan bahwa pelaksanaan tradisi ini didorong oleh empat faktor: tekanan untuk menutupi aib, kepatuhan terhadap tradisi leluhur, kurangnya kesadaran tentang hukum perkawinan nasional, dan rendahnya tingkat pendidikan masyarakat. Secara normatif, praktik ini tidak dibenarkan oleh hukum Islam. Dalam hukum negara, praktik ini juga tidak diatur atau dilarang secara tegas, tetapi praktik ini kontras dengan asas perkawinan baik menurut Kompilasi Hukum Islam maupun Hukum Perkawinan Islam secara umum.
Perluasan Kewenangan dan Penegakan Hukum Praperadilan di Indonesia dan Belanda
Get PDFThis article examines the expansion of pretrial authority based on the Constitutional Court Decision Number 21/PUU-XII/2014, which focuses on the philosophy of pretrial in the context of the protection of human rights and the comparison of pretrial enforcement in Indonesia and the Netherlands. This article is qualitative research by utilizing data sourced from the library (library research), this article uses several approaches, they are: legal approach, case approach, comparative approach and conceptual approach. The decision of the Constitutional Court Number 21/PUU-XII/2014 is expected to bring hope, but there are still many problems that have occurred and have caused criticism. This post-decision pretrial was made with a more concrete formulation in the Draft Criminal Procedure Code and prioritized the interests of the suspect. This control effort emphasizes the principle of balance in the protection of human rights for suspects. This article concludes that the Constitutional Court Decision Number: 21/PUU-XII/2014 is expected to provide optimism, although there are still many obstacles that arise. As a recommendation, the House of Representative is expected to be able to draw up regulations regarding the expansion of pretrial authority at the investigation stage. Based on this, an integrated criminal justice system is needed and pretrial is still used in the draft KUHAP with a more explicit formulation that prioritizes the interests of the suspect
SDGs and Islamic Studies: Fiqh Muamalat, Sustainable Development, and Maqashid Asy-Syari’ah
Get PDFSustainable development Goals (SDGs) are a form of development, or even a further form of the Millennium Development Goals (MDGs). The SDGs, which contain 17 Goals and 169 Targets, are a global action plan for the next 15 years (effective from 2016 to 2030), to end poverty, reduce inequality and protect the environment. This discourse on SDGs is a global discourse, Muslims, as a part of the global order, are also part of this discourse. In the SDGs discourse as a global discourse, the SDGs need to be studied through Islamic studies. This paper tries to portray how the SDGs are studied through Islamic studies, especially in relation to the scientific discipline of fiqh. This study is considered necessary because fiqh is often considered as something final and sacred, while the SDGs are something “new” and dynamic. This paper tries to find a meeting point between fiqh as an Islamic study, and the SDGs as a global discourse. The results in this paper show that fiqh, as a scientific discipline, also has future-oriented dimensions through empirical evidence in classical fiqh literature and empirical evidence in the form of developing a methodology for finding Islamic law (fiqh). In addition, SDGs can be proposed as the main theme for the benefit of mankind as a benchmark and measuring instrument to measure the level of achievement of Maqashid Ash-Shari'ah in the contemporary era
Tahap Pendidikan Anak dalam Islam: Metode Pendidikan Anak Ala Nabi Muhammad SAW
Get PDFTujuan penelitian ini adalah untuk menguraiakan tahapan-tahapan pendidikan anak yang sesuai dengan ajaran Nabi Muhammad SAW. Penelitian ini merupakan penelitian pustaka atau library research. Hasil dari penelitian ini adalah pendidikan pada anak dilalui dalam 3 tahap : pada 7 tahun pertama, 7 tahun kedua, dan 7 tahun ketiga. Tahapan mendidik anak metode Nabi Muhammad SAW ada beberapa tahapan. Tahapan yang pertama adalah pendidikan anak pada usia 0-10 tahun, pada tahap ini dimulai dengan memberi nama yang baik pada anak, mencukur rambut, memberikan aqiqah, menyusui, mengajarkan agar taat kepada orangtua serta mengajarkan sholat. Tahapan yang kedua pendidikan anak pada usia 10-14 tahun, pada tahap ini orang tua sudah harus mengajarkan anak untuk tidur di atas kasurnya sendiri, mengajarkan untuk menutup aurat, serta menegur dengan lembut apabila anak melakukan kesalahan. Tahapan yang ketiga pendidikan anak pada usia 14-15 tahun, pada tahapan ini orang tua menganjurkan anak untuk memanfaatkan waktu serta memperhatikan bakat dan kecenderungan anak serta mengembangkanny
THE DISTINCTION BETWEEN NUSYŪZ AND DOMESTIC VIOLENCE: The Relevance of Muhammad Sa’id Ramadhan Al-Buthi Thought in Contemporary Context
Get PDFDomestic violence is often justified as being legitimized in fiqh. It culminates in a discussion about nusyūz when a husband can beat his wife in response to her resistance. Al-Buthi is a scholar who discusses nusyūz and domestic violence with great vigor. In the context of defending the compatibility of Islamic law in the contemporary era, he argues that nusyūz and domestic violence are not the same. This paper explains Al-Buthi's thoughts on the distinction between nusyūz and domestic violence. Data were gathered by investigating the works of Al-Buthi and other scholars' works related to his thought on the discussed topic and then analyzed qualitatively. This study argues that Al-Buthi emphasizes that nusyūz in Islam is different from domestic violence. In the case of nusyūz, even though the husband is allowed to beat his wife, it is not permissible to beat her seriously. If there are defects caused, then the husband must be responsible. By just refining the meaning of beating, Al-Buthi provides an understanding that the nusyūz rules in Islamic law are still relevant to the current context, particularly to women's rights. Apart from his argument on the stance on women's rights, his thoughts tend to the side of Islamic legal conservatism.[Kekerasan dalam rumah tangga seringkali dijustifikasi sebagai praktek yang dilegitimasi dalam fikih. Puncaknya dalam diskusi tentang nusyūz, ketika seorang suami dapat memukul istrinya sebagai respon atas pembangkangannya. Al-Buthi adalah seorang ulama yang cukup intens membahas nusyūz dan kekerasan dalam rumah tangga. Dalam konteks mempertahankan kompatibilitas hukum Islam di era kontemporer, ia berpendapat bahwa nusyūz dan KDRT tidaklah sama. Tulisan ini menjelaskan pemikiran Al-Buthi tentang distingsi antara nusyūz dan kekerasan dalam rumah tangga. Data dikumpulkan dengan menelaah karya-karya Al-Buthi dan artikel jurnal yang terkait dengan pemikirannya dan kemudian dianalisis secara kualitatif. Penelitian ini menemukan bahwa Al-Buthi hanya menegaskan nusyūz dalam Islam berbeda dengan kekerasan dalam rumah tangga. Dalam kasus nusyūz, meskipun suami diperbolehkan memukul istrinya, tidak boleh memukulnya dengan serius. Jika ada cacat yang ditimbulkan, maka suamilah yang harus bertanggung jawab. Dengan hanya memperhalus makna dan konsekuensi memukul, Al-Buthi berargumentasi bahwa aturan nusyūz dalam hukum Islam masih relevan dengan konteks saat ini, khususnya menyangkut hak-hak perempuan. Terlepas dari argumennya membela hak perempuan, pemikirannya cukup lebih lebih menonjolkan konservatisme hukum Islam.
Kemandirian Kekuasaan Kehakiman dalam Mekanisme Pengangkatan dan Pemberhentian Hakim Konstitusi
Get PDFPenelitian ini bertujuan untuk membahas mengenai pola seleksi Hakim di Mahkamah Konstitusi yang sesuai dengan asas-asas kekuasaan kehakiman sebagaimana mestinya. Walaupun penekanan dalam Undang-Undang menyebutkan bahwa mekanisme seleksi Hakim Konstitusi dijalankan berdasarkan prinsip akuntabel dan transparan, namun ketentuan tersebut masih memungkinkan untuk ditafsirkan bebas oleh masing-masing lembaga dalam pelaksanaan proses seleksi Hakim Konstitusi itu sendiri. Atas dasar inilah kemudian lahir berbagai macam corak mekanisme seleksi yang beda-beda. Terkadang bentuk pelaksanaan seleksi dilaksanakan secara internal dan mutlak oleh lembaga tersebut, dan adakalanya seleksi dilakukan oleh tim panitia seleksi yang modelnya beragam. Ada yang panitia seleksi bagian dari lembaga pengusul dan dari pihak eksternal yaitu akademisi, praktisi dan mantan Hakim Konstitusi. Kajian yang dilakukan penulis menggunakan metode kajian hukum normatif yang menggunakan pendekatan undang-undang dan pendekatan konsep dan sumber data dalam kajian. Kemudian pokok bahasan yang dihasilkan Periode masa jabatan hakim konstitusi 5 (lima) tahun dan dapat dipilih kembali hanya untuk 1 (satu) kali masa jabatan berikutnya merupakan open legal policy dan belum pernah dinyatakan bertentangan dengan UUD NRI Tahun 1945 oleh MK. Meskipun demikian, periode masa jabatan hakim konstitusi perlu diubah dengan memperpanjang masa jabatan menjadi 9 (sembilan), 10 (sepuluh), atau 12 (dua belas) tahun tanpa ada tambahan periode kedua. Masa jabatan yang diperpanjang tanpa periode ini perlu dikombinasikan dengan usia pensiun 70 (tujuh puluh) tahun, sehingga hakim konstitusi berhenti dengan hormat pada saat berusia 70 (tujuh puluh) tahun atau telah menyelesaikan masa jabatannya
Restorative Justice Policy as Criminal Settlement in The Law of Information and Electronic Transaction (ITE)
Get PDFRestorative justice in conflict resolution is an effort to resolve between criminals and victims of crime in criminal cases directly. More specifically, restorative justice seeks a way out by considering the good for all parties, be it for the perpetrator, the victim, or the victim's family. This article defines the basic concept of applying the Restorative Justice Policy as the settlement of criminal cases in the Electronic Information and Transaction Law. This article is a qualitative research using a conceptual normative approach. Data were collected through literature study, then analyzed using a data reduction process, data presentation and conclusion drawing. The application of Restorative Justice as a settlement of criminal cases as regulated in the legislation concerning Electronic Information and Transactions (UU ITE) is deemed appropriate considering that in the settlement of criminal cases, investigators must have the principle of prioritizing restorative justice in case settlement, and criminal law is the last resort that can be used. carried out as an effort to enforce the law (ultimum remidium), as stated in the Circular Letter Number: SE/2/11/2021 and the Chief of Police's Telegram Letter No. ST/339/II/RES.1.1.1./2021. With the process of returning to its original state (peace between the two parties), then criminal cases can be resolved and there is no need to continue the process in the judicial process
Contemporary Era of Credit Practices According to Classical Jurisprudence Scholars
Get PDFAbstrak: Kredit merupakan transaksi jual beli dengan pembayaran yang dilakukan secara bertahap/angsuran dalam jangka waktu tertentu, dimana pembayaran akan lebih mahal daripada pembayaran secara tunai. Dalam Hukum Islam kredit dikenal dengan istilah bai’ bit taqsith. Penelitian ini bertujuan untuk mengetahui pandangan Hukum Islam terkait transaksi kredit. Penelitian ini menggunakan metode penelitian kualitatif dan data yang diperoleh berdasarkan studi kepustakaan. Adapun hasil penelitian dapat disampaikan bahwa status jual beli kredit memiliki dua pendapat yang kontroversi, Syekh Muhammad Nasiruddin al-Albani dan Imam Ibnu Qutaibah melarang transaksi kredit karena mangandung dua akad dalam satu transaksi sehingga terdapat unsur riba di dalamnya. Sedangkan Imam Mustafa, Imam Hanafi, Imam Syafi’i, Zaid bin Ali Al Muayyad Billah membolehkan transaksi kredit dengan memenuhi syarat dan ketentuan penetapan harga yang wajar. Adapun menurut hemat penulis transaksi kredit condong ke pendapat yang membolehkan, alasannya karena telah memenuhi standarisasi prinsip etika bisnis Islam dan adanya pendapat para ulama yang menyatakan boleh, sebagai penguat bahwa transaksi kredit halal.Abstract: Credit is a sale and purchase transaction with payments made in stages/installments over a certain period of time, where payments will be more expensive than cash payments. In Islamic law, credit is known as bai' bit taqsith. This study aims to determine the views of Islamic law related to credit transactions. This research uses qualitative research methods and the data obtained are based on literature study. The results of the study can be conveyed that the status of buying and selling credit has two controversial opinions, Sheikh Muhammad Nasiruddin al-Albani and Imam Ibn Qutaibah forbid credit transactions because they contain two contracts in one transaction so that there is an element of usury in it. Meanwhile, Imam Mustafa, Imam Hanafi, Imam Syafi'i, Zaid bin Ali Al Muayyad Billah allow credit transactions by fulfilling the terms and conditions of fair pricing. In the opinion of the author, credit transactions are inclined to an opinion that allows, the reason being that they have met the standardization of Islamic business ethics principles and the opinion of scholars who state that they are allowed, as reinforcement that credit transactions are halal
Kedudukan dan Peran Ahl Al-Hall wa Al-‘Aqd serta Relevansinya pada Kinerja DPR
Get PDFAbstract: In the government system, there are institutions that function as the channel for the voices of the people's aspirations. The Indonesian government system is known as the People's Representative Council while in the Islamic government system it is known as Ahl Al-Hall Wa Al-Aqd. The People's Representative Council is a people's representative institution that accommodates people's aspirations. Meanwhile, ahl al-hall wa al-aqd can be interpreted as those who have the authority to loosen and bind. And also the people in it are influential people. His every decision is binding on those who appointed him. Because they are considered to have more ability in it. The position and role of this institution is very strategic in the government system, ahl al-hall wa al-aqd in carrying out its position and role has a relationship with the performance of the DPR. The problem in this research is First, what is the position and role of the ahl al-hall wa al-aqd and the DPR. Second, what is the relevance of the position and role of ahl al-hall wa al-aqd to the performance of the DPR. This research is a type of library research (library research), this research is descriptive comparative, using a normative approach. The position of the ahl al-hall wa al-aqd institution is at the same level as the government, it is this assembly that conducts deliberations on legal issues and helps the caliph carry out state government. The role of the ahl al-hall wa al-aqd is to nominate, elect and inaugurate the caliph, consult to resolve problems and make regulations. Meanwhile, the position of the DPR as a high state institution means that it is the same as other government institutions, to supervise each other between institutions so that fraud does not occur. The role of the DPR is to form laws, absorb, collect and follow up on people's aspirations. The conclusion of this research is that the two institutions have an equal position in the government system, which is equivalent to other government institutions. And in general they have a relationship in carrying out their position and role in the government system.Keywords: Government, DPR, and Ahl Al-Hall Wa Al-‘AqdAbstrak: Sistem pemerintahan terdapat lembaga yang berfungsi sebagai penyalur suara aspirasi rakyat. Sistem pemerintahan Indonesia dikenal dengan nama Dewan Perwakilan Rakyat sedangkan dalam sistem pemerintahan Islam dikenal dengan sebutan Ahl Al-Hall Wa Al-Aqd. Dewan Perwakilan Rakyat merupakan lembaga perwakilan rakyat yang menampung aspirasi masyarakat. Sedangkan ahl al-hall wa al-aqd dapat diartikan dengan orang-orang yang mempunyai wewenang melonggar dan mengikat. Dan juga orang berada didalamnya adalah orang-orang yang berpengaruh. Setiap keputusannya mengikat orang-orang yang mengangkatnya. Karena mereka di anggap mempunyai kemampuan lebih didalamnya. Kedudukan dan peran lembaga ini sangat strategis dalam sistem pemerintahan, ahl al-hall wa al-aqd dalam menjalankan kedudukan dan perannya memiliki hubungan dengan kinerja DPR. Masalah dalam penelitian ini adalah Pertama, bagaimana kedudukan dan peran ahl al-hall wa al-aqd dan DPR. Kedua, bagaimana kedudukan dan peran ahl al-hall wa al-aqd relevansinya pada kinerja DPR. Penelitian ini termasuk jenis penelitian kepustakaan (library research), penelitian ini bersifat deskriptif komparatif, dengan menggunakan metode pendekatan normatif. Kedudukan lembaga ahl al-hall wa al-aqd ini setingkat dengan pemerintah, majelis inilah yang melakukan musyawarah dalam masalah hukum dan membantu khalifah melaksanakan pemerintah negara. Peran ahl al-hall wa al-aqd mencalonkan, memilih, dan melantik khalifah, bermusyawarah untuk menyelesaikan permasalahan dan membuat peraturan. Sedangkan kedudukan DPR sebagai lembaga tinggi negara artinya sama seperti lembaga pemerintah lainnya, untuk saling mengawasi antar lembaga agar tidak terjadi penyelewengan. Peran DPR membentuk undang-undang, menyerap, menghimpun, dan menindaklanjuti aspirasi masyarakat. Kesimpulan dari penilitian ini, kedua lembaga tersebut memiliki persamaan kedudukan dalam sistem pemerintahan yaitu setara dengan lembaga pemerintah lainnya. Dan secara umum mereka mempunyai hubungan dalam menjalankan kedudukan maupun perannya dalam sistem pemerintahan.Kata kunci : Pemerintah, DPR, dan Ahl Al-Hall Wa Al-Aq