UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Syariah dan Ilmu Hukum
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Kedudukan Hakim Perempuan Perspektif Abu Hanifah dan Ibn Hazm
Get PDFJudge is one of the important professions because it is one of the highest positions in Islam. This position is higher than that of the mufti because the judge's job is not just to pronounce the law but also to impose a sentence that results from the legal decision that must be implemented and obeyed. The purpose of this study is to explain, analyze, and evaluate the conditions and factors behind the differences of opinion between Imams Abu Hanifah and Ibn Hazm regarding the position of women serving as judges and to explain the legal istinbath used by the priests of that school. According to the type of research, this research is categorized as qualitative research (literary). The nature of the research used is descriptive-analysis-comparative, using a socio-historical approach and inductive thinking methods, so this research is expected to produce several useful scientific studies. The results of the author's analysis are the factors behind the difference of opinion between Imam Abu Hanifah and Ibn Hazm and differences in interpreting and understanding the texts. The similarities of opinion between the two regarding the position of female judges are that it is permissible for a woman to serve as a judge, and both of them do not make men an absolute requirement to become judges. Meanwhile, the difference of opinion between them is whether Imam Abu Hanifah limited the authority of female judges to civil matters, in contrast to Ibn Hazm, who allowed women to serve as judges
Sabda Raja Sultan Hamengku Buwono X Menurut Aktivis PWNU Yogyakarta Dan Aktivis PWM Yogyakarta: Studi Analisis Terhadap Penghapusan Gelar Khalifatullah
Get PDFThe Sultanate of Yogyakarta is the legal heir to the Islamic Mataram kingdom with a royal government system that still exists today. In the system of royal government, a Sultan (king) has the highest absolute authority, both in the form of prohibitions and orders. This research is a field research using the interview method with Nahdlatul Ulama activists (PWNU Yogyakarta) and Muhammadiyah activists (PWM Yogyakarta). This research is descriptive analytic in nature, namely an attempt to describe and collect data related to the removal of the title Khalifatullah, then an analysis of the data is carried out based on existing theories in Islamic law. The results showed that Nahdlatul Ulama activists refused to abolish the Khalifatullah title on the grounds that the Khalifatullah title contains al-'urf, and the Khalifatullah title has become a legitimacy and recognition that the line of power in the Palace is based on male offspring. Whereas Muhammadiyah activists refused to abolish the title on the grounds that they were in the leadership of the Keraton, the tradition of changing power was to adhere to a patriarchal system, and the title Khalifatullah was an affirmation that men were the ones who had the right to inherit the leadership of the Keraton. According to the author's analysis, Nahdlatul Ulama activists use the Ijtihad Jamâ'i method, namely in extracting and making decisions related to their rejection of the abolition of the Khalifatullah title by practicing qawa'id ushuliyyâh and qawa'id fiqhiyyâh and through deliberations and in-depth discussions by gathering people who understand the the problems, namely the clergy, government experts and the royal family of the palace. Whereas Muhammadiyah activists use the Al-Ijtihâd al-Istislahi method, which is more based on the illat or benefits obtained
HUKUM ISLAM TENTANG ABORSI TERHADAP JANIN YANG DIKETAHUI CACAT
Get PDFData menyebutkan bahwa lebih dari satu juta wanita Indonesia melakukan aborsi setiap tahunnya. Dari jumlah tersebut sekitar 50% berstatus belum menikah, 10%-21% di antaranya dilakukan oleh remaja, 8%-10% kegagalan KB, dan 2%-3% kehamilan yang tidak diinginkan oleh pasangan menikah. Kenyataan ini menunjukkan tingginya kebutuhan terhadap praktik aborsi dan beragamnya faktor penyebab aborsi. Pada umumya wanita melakukan aborsi karena disebabkan oleh beberapa hal, di antaranya; dorongan ekonomi, adanya kekhawatiran bahwa janin dalam kandungan akan lahir dalam keadaan cacat, dorongan moral akibat hubungan biologis yang tidak memperhatikan moral dan agama, dan juga dorongan lingkungan. Di kalangan ulama fikih, berbeda pendapat mengenai kebolehan aborsi, bagi yang membolehkan, yakni sebelum peniupan ruh, dengan alasan, pada tahapan itu makhluk belum bernyawa. Sementara ulama yang tidak membolehkan, berpendapat sejak terjadi konsepsi (bertemunya sperma dan ovum), haram melakukan aborsi, sebab sudah ada kehidupan pada kandungan yang sedang mengalami pertumbuhan dan persiapan untuk menjadi makhluk baru yang bernama manusia yang harus dihormati dan dilindungi eksistensinya. Pendapat yang disepakati fuqaha, yaitu bahwa haram hukumnya melakukan aborsi setelah ditiupkannya ruh (usia kehamilan empat bulan). Terlepas dari ulama yang membolehkan atau melarang, pada prinsipnya pengguguran kandungan itu haram. Meskipun keharamannya bertingkat-tingkat sesuai dengan perkembangan kehidupan janin. Tetapi untuk keadaan tertentu dengan sejumlah alasan tertentu yang dibenarkan secara medis dan syar’i, maka aborsi dapat dilakukan. Bagaimana dengan janin yang cacat, apakah kondisi tersebut dapat dijadikan alasan medis untuk melakukan aborsi?.Kemajuan ilmu kedokteran sekarang tidak diragukan, namun demikian, tidaklah dipandang akurat jika dokter membuat dugaan bahwa setelah lahir nanti si janin (anak) akan mengalami cacat—seperti buta, tuli, bisu—dianggap sebagai sebab yang memperbolehkan digugurkannya kandungan. Dalam kenyataan banyak yang mengenal kelebihan para penyandang cacat ini. Namun demikian, pada fase 40 hari pertama, boleh digugurkan jika terdapat maslahat yang mendesak secara syari’at, atau untuk menghindari bahaya yang pasti terjadi. Di antaranya adalah jika janin ini dibiarkan hidup, akan cacat secara fisik dan membahayakan dirinya
TINJAUAN HISTORIS-SOSIOLOGIS PERKAWINAN ADAT MASYARAKAT SAMIN DI BETU REJO SUKOLILO PATI JAWA TENGAH
Get PDFTulisan ini membahas tentang Perkawinan adat masyarakat Samin yang berbeda dengan model perkawinan yang telah diatur dalam Undang-undang Nomor 1 Tahun 1974 tentang Perkawinan, terutama dalam tatacara perkawinan, batas usia perkawinan dan perkawinan mereka tidak dicatatkan. Perbedaan tata cara perkawinan tersebut, dikarenakan dasar hukum agama yang berbeda. Dasar hukum pelaksanaan perkawinan adat Samin adalah ajaran leluhurnya, yaitu agama Adam, yang mereka pedomani hingga saat ini. Ajaran leluhur nenek moyangnya juga tidak mencatatkan perkawinan, sehingga mereka juga tidak berkehendak untuk mencatatkan perkawinannya. Masyarakat Samin secara historis pada masa kolonial merupakan perkumpulan orang-orang yang melakukan perlawanan terhadap penjajah Belanda saat itu, dengan dipimpin oleh tokohnya yaitu Samin Suryosentiko. Saat ini telah terjadi persegeran di masa kemerdekaan, mereka tidak lagi melakukan perlawanan, karena mereka tidak lagi diperintah oleh penjajah. Perkawinan masyarakat Samin ini masih mengunakan model perkawinan adat mereka yang tidak dicatatkan, karena masyarakat ini memegangi ajaran leluhurnya secara turun temurun
Analisis Konsep Wasiat Wajibah dalam KHI dan Putusan MA
Get PDFThis article attempts to answer two questions regarding the concept of wasiat wajibah: first, what is the background of KHI Article 209 concerning wasiat wajibah and the reason of Supreme Court extends the concept of wasiat wajibah to non-Muslim relatives and stepchildren; second, how are the similarities and differences between wasiat wajibah in the KHI and the Supreme Court's decision. This article is a qualitative research using data sourced from the literature. The data obtained then analyzed using a descriptive-comparative approach. The results of the discussion shows that wasiat wajibah in the KHI is motivated by Islamic law, customary law and in order to provide legal certainty and bridging legal differences between Islamic law and customary law related to adoption law. As for the wasiat wajibah in the Supreme Court Decision, which is given to non-muslim relatives to fill a legal vacuum, on the basis that judges may not reject cases that have no law or are unclear. The difference between wasiat wajibah in the KHI and the Supreme Court's decision is in terms of the recipient of wasiat wajibah. According to KHI, it is intended for adopted children and adoptive parents with a maximum of 1/3 of the inheritance. Meanwhile, the Supreme Court's decision can be applied to non-muslim relatives and stepchildren. They get a share of muslim heirs based on wasiat wajibah as much as the share of muslim heirs on an equal footing, a maximum of one third or a maximum of 1/3 of the inheritance
Strategi Penghimpunan, Pengelolaan dan Penyaluran Wakaf Tunai
Get PDFThe type of qualitative research by using a type of purposive sampling: first use of samples with consideration and specific purpose. Second, the data in this study were collected through observation, documentation and interviews. As for the respondents to this study are four people. For knowing management and distribution of Waqf money through observation, whereas the documentation as a supporter of the results of observation and interviews of researchers in the field. Then the data should be analysis by means of the reduction of data, presenting data and tethering conclusion.The results of this research show that collecting, management and distribution strategy of cash endowments Baitul Maal Indonesia BMT BIF includes two steps : internal and external. Collecting the internal way include directors, managers, employees and members. While the external covering, collecting the way the general public, study of social media, brochures, which include Facebook, WhatsApp, Instagram, Website. Strategy management of cash by means of Waqf invested towards Tanwil Bina Ihsanul Fikri. While channeling cash endowments Baitul Maal BMT BIF to orphanages and boarding schools Al-Amin, entrepreneurial, small-scale village boarding school, mentoring Da'i-dai coastal and other social activities. Keywords : Cash Endowments; BMT; Social Media
Relasi Ideo-Historis antara Hukum Negara dan Hukum Islam di Indonesia
Get PDFPaper ini menjelaskan tentang benturan dua hukum yang belakangan sering menjadi bahan perdebatan oleh pihak-pihak tertentu di Indonesia. Benturan dua hukum yang dimaksud berkenaan dengan hukum negara (Undang-Undang) dan hukum agama (khususnya agama Islam, sebagai agama yang paling banyak dianut oleh masyarakat Indonesia). Perdebatan ini sangat wajar terjadi, mengingat Indonesia merupakan negara yang tidak menerapkan sistem hukum Islam (secara formal), namun menerapkan sistem hukum yang berlandaskan Pancasila. Padahal realitanya, Indonesia dihuni oleh masyarakat pemeluk Islam terbanyak di dunia. Beberapa pihak mengklaim bahwa hukum (perundang-undangan) di Indonesia yang telah ada selama ini tidak sesuai dengan tuntutan syariat Islam, sehingga harus diubah menjadi hukum Islam (syariat). Bahkan tidak sedikit yang ingin mengubah negara Indonesia yang berbentuk republik dengan landasan hukum konstitusionalnya menjadi negara Islam (Islamic State). Paper ini juga menjelaskan apa latar belakang perdebatan itu bisa terjadi, dan bagaimana bentuk deskriptif-analisis terhadap persoalan tersebut jika ditinjau dari aspek ideo-historis antara hukum negara dan hukum Islam di Indonesia
Temporary Waqf as a Study of Fiqh Muamalah (Juridical Thoughts and Possibility of Its Implementation)
Get PDFAbstract: Based on data from the Indonesian Waqf Board (BWI), Indonesia has a waqf potential of IDR 180 trillion per year. However, waqf in Indonesia has not been fully managed effectively, in many cases there are abandoned waqf objects that are not maintained. To reduce the abandonment of waqf assets, the discourse of waqf fiqh has developed with the discussion of temporary waqf. The question that arises is what is the opinion of the fiqh scholars about temporary waqf, especially the scholars of the four madzhabs; Shafi'i, Hanbali, Hanafi and Maliki? Then how is the possibility of implementing the temporary waqf? This research is a combination of normative and empirical, using a qualitative approach, by researching the law on temporary waqf, supported by empirical data. Primary data is obtained from field research, in the form of interviews with the Head of the Waqf and Land Institute of the Nahdlatul Ulama Regional Board of Yogyakarta Special Region. Secondary data is obtained from fiqh books, articles and regulations in Indonesia regarding temporary waqf. Shafi'iyah and Hanabilah scholars such as As-Shirāzi and Ibn Qudamah rejected the practice of temporary waqf. On the other hand, the Hanafiyah and Malikiyah allow temporary waqf. Nahdlatul Ulama officially recognises four schools of fiqh: Hanafi, Maliki, Shafi'i, and Hanbali, so there is a possibility that temporary waqf can be implemented by Nahdlatul Ulama because Hanafiyah and Malikiyah permit temporary waqf
LIVING LAW AND WOMEN EMPOWERMENT: Weaving Skills as a Marriage Requirement in Sade, West Nusa Tenggara
Get PDFWeaving skills as a marriage requirement in the Sade Muslim Society is one of the customary rules—living law—that remains to exist currently, although it is not stated according to Islamic law or state law in the place. Departing from that uniqueness, this study aims to explore the reasons behind that term. Data was collected through interviews and observation in the field. Inspired by Turner’s symbolic anthropological theory, this study shows that the enforcement of customary rules—the prohibition of marriage for girls who do not yet have weaving skills—is interpreted as a form of cultural preservation. It is an effort to strengthen the micro-economy of the society with the hands of Sade women, which later becomes beneficial for their position in the family after marriage. Furthermore, the meaning of this customary rule is to preserve the identity of the Sade society which features the maturity and independence of women before going married.[Ketrampilan menenun sebagai syarat perkawinan di Masyarakat Muslim Sade merupakan salah satu aturan adat yang masih hidup hingga saat ini, meskipun tidak diatur menurut hukum Islam atau hukum negara di tempat tersebut. Berangkat dari keunikan tersebut, penelitian ini bertujuan untuk menggali alasan di balik istilah tersebut. Pengumpulan data lebih banyak melalui wawancara dan observasi di lapangan. Terinspirasi oleh teori antropologi simbolik Turner, penelitian ini menunjukkan bahwa penegakan aturan adat yang melarang pernikahan bagi anak perempuan yang belum memiliki keterampilan menenun dimaknai sebagai bentuk pelestarian budaya. Ini merupakan upaya penguatan ekonomi mikro masyarakat dengan tangan-tangan perempuan Sade, yang nantinya bermanfaat bagi posisi mereka dalam keluarga setelah menikah. Selanjutnya, makna dari aturan adat ini adalah untuk melestarikan identitas masyarakat Sade yang menonjolkan kedewasaan dan kemandirian perempuan sejak sebelum menikah.
NUSYUZ: ANTARA KEKERASAN FISIK DAN SEKSUAL
Get PDFNushuz is a classical conception of law that has been codified as standard the rule of law in the Compilation of Islamic Law (KHI). Some Muslims consider the explanation of the scholars about nushuz is taken for granted, mainly because it was labeled “religion” that is considered sacred and there is no room for change especially criticized. KHI is certainly not free from power, value s, and interests, in particular, of its the patriarchal apparatus of constituent, so women tend to be faced with a wall of injustice, subordination, masculine superiority and imbalance. This is reflected in provisions of nushuz in KHI that apply to the wife only and does not apply to husbands. Terms of nushuz in KHI also justify domestic violence, especially in the case of forced sexual intercourse by a husband against his wife. This article explains that in fact issue of nushuz is for husband and wife. However, the plains of empirical, KHI in explaining provisions of of nushuz apply to the wife only. This is where KHI has been marginalized and dehumanization of women.[Nusyu>z merupakan konsepsi hukum klasik yang telah terkodifikasikan sebagai aturan hukum baku dalam Kompilasi Hukum Islam (KHI). Sebagian umat Islam memandang penjelasan para ulama tentang nusyu>z merupakan hal yang terberi (taken for granted), terutama karena sudah diberi label “ajaran agama” sehingga dipandang sakral dan tidak ada ruang untuk mengkritisinya apalagi mengubahnya. KHI tentu tidak bebas dari kuasa, nilai, dan kepentingan, terutama, dari apparatus pembentuknya yang patriarkis, sehingga perempuan cenderung dihadapkan dengan tembok ketidakadilan, subordinasi, superioritas maskulin, dan ketidakseimbangan (dis-equilibrum). Hal itu tercermin dariketentuan nusyu>z dalam KHI yang hanya diberlakukan terhadap isteri saja dan tidak berlaku bagi suami. Ketentuan nusyu>z dalam KHI juga membenarkan tindakan KDRT, terutama dalam hal pemaksaan hubungan seksual oleh suami terhadap isterinya. Artikel ini memberikan penjelasan bahwa sebenarnya persoalan nusyu>z adalah bagi isteri dan suami. Namun pada dataran empirik, KHI dalam menjelaskan ketentuan nusyu>z hanya berlaku untuk isteri saja. Di sinilah KHI telah memarginalkan dan mendehumanisasi perempuan.