UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Syariah dan Ilmu Hukum
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Literasi Al-Qur’an dalam Pembinaan Iman dan Taqwa (IMTAQ): Studi Living Al-Qur’an di SMAN 9 Yogyakarta
Full text linkLiving Al-Qur'an is a research approach that prioritizes active involvement in applying the teachings of the Qur'an in daily life routines. This research aims to reveal how the faith and piety program in the formation of religious character approaches Living Al-Qur'an at SMAN 9 Yogyakarta. This research reflects the importance of Al-Qur'an literacy in strengthening faith and piety as a moral foundation for the younger generation. The research method used is a descriptive qualitative approach to record social phenomena with accuracy and describe them in relevant words. Data collection techniques used purposive sampling and snowball sampling, involving 50 respondents, including 46 students as samples, school principals, and three Islamic Religious Education teachers. The research results show that the program Living The Qur'an is effective in fostering faith and piety, resulting in increased religious character in students and strengthening that Al-Qur'an literacy has a crucial role in forming religious character, while recommendations are suggested to integrate approaches Living Al-Qur'an in Islamic religious education curriculum in similar schools.
Abstrak
Penelitian ini bertujuan untuk mengungkap bagaimana program iman dan taqwa dalam pembentukan karakter keagamaan melalui pendekatan Living Al-Qur'an di SMAN 9 Yogyakarta. Penelitian ini mencerminkan pentingnya literasi Al-Qur'an dalam memperkuat iman dan taqwa sebagai landasan moral bagi generasi muda. Metode penelitian yang digunakan adalah pendekatan kualitatif deskriptif untuk merekam fenomena sosial dengan akurasi dan menggambarkannya dalam kata-kata yang relevan. Teknik pengumpulan data menggunakan purposive sampling dan snowball sampling, dengan melibatkan 50 responden, termasuk 46 peserta didik sebagai sampel, kepala sekolah, dan tiga guru Pendidikan Agama Islam. Hasil penelitian menunjukkan bahwa program Living Al-Qur'an efektif dalam membina iman dan taqwa, menghasilkan peningkatan karakter keagamaan pada peserta didik serta menguatkan bahwa literasi Al-Qur'an memiliki peran krusial dalam pembentukan karakter keagamaan, sementara rekomendasi disarankan untuk mengintegrasikan pendekatan Living Al-Qur'an dalam kurikulum pendidikan agama Islam di sekolah-sekolah serup
Implementasi Asas Keterbukaan dalam Pembentukan Peraturan Perundang-Undangan yang Baik
Full text linkA democratic country is represented by the creation of laws and regulations based on its historical context. It is clear from the elucidation of Article 5 Letter g that the principle of openness means that all legal and regulatory processes must be open to all levels of society and transparent. However, the reality is that the current process of developing laws and regulations in Indonesia seems rushed and hinders public participation. Even though the community plays a key role in the process of forming laws and regulations, this is because it is the people who will obey and implement the provisions of these laws and regulations. This study uses a statutory approach to examine the types of juridical normative research on the types of legal material used, particularly legal elements that are primary, secondary and tertiary. Based on the results of the research and analysis of the openness problem, the basic regulation for the formation of laws in Indonesian positive law contains provisions that underlie the principle of transparency in the formulation of good laws and the availability of information on the application of the founding law for all levels of society, but not directly. thorough. as well as the widest opportunity for all levels of society to participate in the formation of laws in accordance with the general principles of good governance and the principles governing the formation of laws.
Abstrak: Sebuah negara demokratis diwakili oleh penciptaan peraturan perundang-undangan yang didasarkan pada konteks sejarahnya. Jelas dari penjelasan Pasal 5 Huruf g bahwa asas keterbukaan berarti bahwa semua proses hukum dan peraturan harus terbuka untuk semua lapisan masyarakat dan transparan. Namun, kenyataannya proses pembangunan hukum dan peraturan di Indonesia saat ini terkesan tergesa-gesa dan menghambat partisipasi publik. Meskipun masyarakat memegang peranan kunci dalam proses pembentukan peraturan perundang-undangan, hal ini dikarenakan masyarakatlah yang akan menaati dan melaksanakan ketentuan peraturan perundang-undangan tersebut. Penelitian ini menggunakan pendekatan perundang-undangan untuk mengkaji jenis penelitian normatif yuridis jenis bahan hukum yang digunakan, khususnya unsur hukum yang bersifat primer, sekunder, dan tersier. Berdasarkan Hasil Penelitian dan Analisis Masalah Keterbukaan Pengaturan Dasar Pembentukan Undang-undang dalam Hukum Positif Indonesia memuat ketentuan-ketentuan yang melandasi asas pengaturan asas keterbukaan dalam perumusan undang-undang yang baik dan tersedianya informasi penerapan Undang-Undang Pendirian bagi seluruh lapisan masyarakat, tetapi tidak secara menyeluruh. serta kesempatan yang seluas-luasnya bagi seluruh lapisan masyarakat untuk ikut serta dalam pembentukan undang-undang sesuai dengan asas-asas umum pemerintahan yang baik dan asas-asas yang mengatur pembentukan undang-undan
The Legal Age of Marriage for Women in Omani Legislation Compared to CAEDAW and Legislations of the Arab Gulf States
No full textThis research addresses the issue of legal age of marriage for women from a religious, legal, and international perspective, with a particular focus on the Omani legislation and its alignment with the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW). The study concludes that setting the age of 18 in the Omani law is not a direct response to international recommendations, but rather preceded them, aligns with them, and is based on well-regarded Islamic jurisprudential opinions, such as those of Ibn Abbas and Imam Abu Hanifa. The research also reviewed the relevant provisions of the Omani law, particularly Articles (7) and (10) of the Personal Status Law, which require mental capacity and the age of majority for the conclusion of a marriage contract, while granting the judge discretion in exceptional cases. Judicial applications by the Supreme Court were also analyzed, highlighting the principle of a woman's consent and her freedom in choosing to marry. The research included a comparison with Gulf legislations (UAE, Saudi Arabia, Kuwait, Qatar, Bahrain), highlighting the variations in determining the legal age of marriage and the impact that the absence of official registration has on protecting girls’ rights. It concluded that the Omani experience offers a balanced model that reconciles Sharia laws with the requirements of international conventions, without compromising core principles or yielding to external pressures
The Autonomy of Indonesian Islamic Court: Inventing and Refining ‘Broken Marriage’ as a Unilateral and No-Fault Divorce Ground
Full text linkThis article discusses important developments of marriage and divorce norms within the Islamic Chamber of the Supreme Court. Focusing on broken marriage ground, this article explores landmark decisions, Supreme Court regulations, Supreme Court circular letters, and yearly plenary meetings. In addition, interviews with judges and emerging discourse available in the quarterly magazine Peradilan Agama, from 2013 onwards, and relevant decisions by the Constitutional Court were also consulted. Employing a critical and chronological legal analysis, the discussion reveals a consistent trend of judicial law-making as apparent in the invention of ‘broken marriage’ as a unilateral and no-fault divorce ground to provide a better and more equal court access for both men and women. However, judges can still employ consideration of fault, especially when the ‘fault’ is relevant to a spouse’s post-divorce rights. These legal breakthroughs show the autonomy of Islamic court, especially to bridge the gaps between a formal application of law and a sense of justice in society. The judges’ autonomy is crucial as the more responsive attitude enhances their social recognition and the court’s legitimacy before the society. In fact, accommodation is not the only logic that works as the judges have also been very careful to ensure that developments do not work against the established interpretation of law and ‘core values’ in Islam. This finding demonstrates that the Islamic courts have served as strategic loci not only for the development of law but also for the encounter of different normative systems.
[Artikel ini membahas perkembangan penting mengenai norma-norma perkawinan dan perceraian dalam Kamar Agama Mahkamah Agung. Dengan berfokus pada alasan perceraian karena “perkawinan yang pecah” (broken marriage), artikel ini menelusuri putusan-putusan penting, peraturan Mahkamah Agung, surat edaran Mahkamah Agung, dan hasil rapat pleno tahunan. Selain itu, wawancara dengan para hakim serta wacana yang berkembang dalam majalah triwulanan Peradilan Agama sejak 2013, dan putusan-putusan relevan dari Mahkamah Konstitusi juga dijadikan rujukan. Dengan menggunakan analisis hukum kritis dan kronologis, pembahasan ini mengungkap tren konsisten dalam pembentukan hukum oleh peradilan, yang tampak dalam perumusan “perkawinan yang pecah” sebagai alasan perceraian sepihak dan tanpa kesalahan (unilateral and no-fault divorce ground) untuk memberikan akses peradilan yang lebih baik dan setara bagi laki-laki dan perempuan. Namun demikian, hakim tetap dapat mempertimbangkan unsur kesalahan, terutama ketika “kesalahan” tersebut berkaitan dengan hak-hak pasca-cerai seorang pasangan. Terobosan-terobosan hukum ini menunjukkan adanya otonomi peradilan agama, terutama dalam menjembatani kesenjangan antara penerapan hukum secara formal dan rasa keadilan dalam masyarakat. Otonomi hakim sangat penting karena sikap yang lebih responsif meningkatkan pengakuan sosial dan legitimasi peradilan di hadapan masyarakat. Bahkan, akomodasi bukan satu-satunya logika yang bekerja, karena para hakim juga sangat berhati-hati memastikan bahwa perkembangan tersebut tidak bertentangan dengan interpretasi hukum yang sudah mapan dan “nilai-nilai inti” dalam Islam. Temuan ini menunjukkan bahwa peradilan agama telah menjadi lokus strategis bukan hanya bagi perkembangan hukum, tetapi juga bagi perjumpaan berbagai sistem normatif.
Maqasid al-Shari'ah for Green Business Oversight: Addressing Greenwashing by Design in Indonesia’s Energy Transition
Full text linkAbstract: Greenwashing by design refers to structural misrepresentation embedded within energy transition policies, project planning, and corporate disclosure mechanisms. This phenomenon exposes limitations in sustainability governance in Indonesia’s energy sector, since ESG based regulatory instruments often privilege procedural compliance and quantitative indicators while overlooking deception rooted in policy design and regulatory architecture. This article proposes Maqāṣid al-Sharīʿah (objectives of Islamic law) as a normative ethical framework for evaluating sustainability claims beyond formal compliance, with analytical attention to intention, systemic harm, and distributive justice. Methodologically, the study applies a normative legal research design that combines conceptual and philosophical approaches and relies on secondary sources, including doctrinal Islamic legal texts, critical literature on sustainability governance, and contemporary scholarship on green economics and environmental ethics. Inductive mapping of greenwashing by design practices is integrated with a deductive construction of a maqāṣid-based evaluative model to show how Islamic legal theory can be operationalized for sustainability oversight. Findings indicate that maqāṣid integration shifts greenwashing assessment from a technical issue of disclosure accuracy toward an ethical problem of governance design and accountability. Arguments of this article also repositions maqāṣid al-sharīʿah as a critical normative theory of regulatory governance in Muslim majority settings, strengthening debates on green business regulation. Conceptual scope and the absence of empirical validation remain limitations, so future research should test institutional implementation and sector specific regulatory mechanisms.
Abstrak: Fenomena greenwashing by design merujuk pada praktik misrepresentasi yang ditanamkan sejak tahap perancangan kebijakan transisi energi, perencanaan proyek, hingga mekanisme pelaporan korporasi. Berbagai kajian tentang tata kelola menunjukkan instrumen ESG (environmental, social, governance) sering menekankan kepatuhan prosedural dan indikator kuantitatif, sehingga kurang peka terhadap penyesatan yang bekerja pada tingkat desain kebijakan dan arsitektur regulasi. Artikel ini mengajukan Maqāṣid asy-Syarīʿah sebagai kerangka etik normatif untuk menilai klaim keberlanjutan melampaui kepatuhan formal, melalui perhatian pada niat, kerusakan sistemik, dan keadilan distributif di sektor energi Indonesia. Penelitian menerapkan metode yuridis normatif melalui pendekatan konseptual dan filosofis, berbasis sumber sekunder berupa teks doktrinal hukum Islam, kajian kritis tata kelola keberlanjutan, serta literatur ekonomi hijau dan etika lingkungan. Analisis menggabungkan pemetaan induktif pola greenwashing by design dengan konstruksi deduktif model evaluasi berbasis maqāṣid, guna menunjukkan cara pengoperasian teori hukum Islam sebagai perangkat pengawasan. Hasil kajian memperlihatkan integrasi prinsip maqāṣid menggeser isu greenwashing dari persoalan teknis akurasi pelaporan menjadi problem etis pada desain tata kelola dan akuntabilitas. Kontribusi teoretis memposisikan ulang maqāṣid sebagai teori normatif kritis bagi tata kelola regulatif pada masyarakat mayoritas Muslim, sedangkan kontribusi praktis menawarkan kerangka evaluasi berbasis nilai untuk reformasi regulasi. Batasan studi terletak pada sifat konseptual dan ketiadaan verifikasi empiris, sehingga riset lanjutan perlu menguji implementasi kelembagaan dan mekanisme regulatif sektoral yang lebih operasional
Toward Green Pesantren and Environmental Philanthropy Based on Maqasid al-Sharia
Full text linkAbstract: Indonesia’s waste management crisis reflects systemic problems that cannot be adequately addressed through technical solutions alone. Effective responses require governance arrangements that connect public policy, financing, accountability mechanisms, and the sustained cultivation of pro environmental practices at the community level. The growing orientation of Islamic philanthropy toward environmental concerns has created opportunities for philanthropic fund managers to support environmental preservation programs, including the “Green Pesantren” (Pesantren Hijau) initiative led by NU Care LAZISNU within the PBNU network. A qualitative case study design is used to examine program governance in pilot Islamic boarding schools through interviews, participatory observation, and document analysis, followed by thematic analysis. The findings indicate that program effectiveness relies on kiai leadership in shaping norms and discipline, santri participation that develops from procedural involvement toward more autonomous management, and LAZISNU’s technical facilitation focused on capacity building and system strengthening. Program impacts are multidimensional, encompassing behavioural change and improved environmental quality through source-based waste separation and water and energy conservation, the creation of micro scale economic value through Waste Banks and circular economy practices, and stronger social capital through collective action and communal accountability. Read through the maqāṣid al-sharīʿah paradigm, these findings constitute a form of ḥifẓ al-bīʾah that can be assessed through governance mechanisms and the sustainability of the Green Pesantren’s impacts. In this framing, ḥifẓ al-bīʾah is not merely an ethical claim, but an evaluative lens that offers a comparative reference for faith based environmental philanthropy initiatives.
Abstrak: Krisis pengelolaan sampah di Indonesia menunjukkan persoalan sistemik yang tidak memadai jika ditangani hanya dengan solusi teknis. Persoalan tersebut menuntut tata kelola yang mampu mempertautkan kebijakan, pembiayaan, mekanisme pertanggungjawaban, serta pembiasaan perilaku pada tingkat komunitas. Pergeseran orientasi filantropi Islam ke isu lingkungan memberi peluang bagi pengelola dana filantropi untuk mendukung program pelestarian lingkungan, termasuk Program Pesantren Hijau yang dipelopori NU-Care LAZISNU bersama jejaring PBNU. Pendekatan kualitatif dengan desain studi kasus digunakan untuk menelaah tata kelola program pada pesantren percontohan melalui wawancara, observasi partisipatif, dan analisis dokumen, kemudian dianalisis secara tematik. Temuan memperlihatkan bahwa efektivitas program bertumpu pada kepemimpinan kiai dalam membentuk norma dan disiplin, partisipasi santri yang berkembang dari keterlibatan prosedural menuju pengelolaan yang lebih mandiri, serta pendampingan teknis LAZISNU yang berfokus pada pembangunan kapasitas dan penataan sistem kerja. Dampak program bersifat multidimensional, meliputi perubahan perilaku dan kualitas lingkungan melalui pemilahan sejak sumber, konservasi air dan energi, pembentukan nilai ekonomi skala mikro melalui Bank Sampah dan praktik ekonomi sirkular, serta penguatan modal sosial melalui kerja kolektif dan akuntabilitas komunal. Pembacaan melalui paradigma maqāṣid asy-syarīʿah menempatkan temuan tersebut sebagai praktik ḥifẓ al-bīʾah yang dapat dinilai melalui mekanisme pengelolaan dan keberlanjutan dampak Program Pesantren Hijau. Ḥifẓ al-bīʾah dalam artikel ini bukan sekadar klaim etik, sehingga dapat menjadi rujukan komparatif bagi inisiatif filantropi lingkungan berbasis institusi keagamaan
Etika Perang dalam Islam: Pemikiran Hermeneutika Kontekstual Abdullah Saeed
Full text linkArtikel ini membahas etika perang dalam Islam melalui perspektif hermeneutika kontekstual Abdullah Saeed, yang diposisikan sebagai sintesis epistemologis atas dua arus besar pemikiran Islam progresif kontemporer: restorasi moral Khaled Abou El Fadl dan reformasi struktural Abdullahi Ahmed An-Na’im. Keduanya berangkat dari visi humanistik Islam, tetapi berbeda dalam fondasi metodologis dan orientasi praksisnya. Penelitian ini menggunakan pendekatan kualitatif berbasis studi pustaka untuk menelaah struktur hermeneutik Saeed terutama prinsip dual contextualism dan konsep hierarchy of values dalam merumuskan etika perang Islam yang selaras dengan nilai keadilan, perlindungan jiwa, dan martabat manusia. Hasil analisis menunjukkan bahwa Saeed menawarkan model pembacaan evolusioner terhadap ayat-ayat perang yang menempatkan regulasi partikular masa klasik sebagai produk kontekstual, bukan norma transhistoris. Melalui pendekatan ini, legitimasi tindakan bersenjata dibatasi secara ketat oleh nilai etis Al-Qur’an dan maqāṣid al-sharī‘ah. Hermeneutika kontekstual Saeed, dengan demikian, menghadirkan paradigma etika perang Islam yang humanis, rasional, dan kompatibel dengan prinsip-prinsip hukum humaniter modern tanpa kehilangan akar tradisionalnya.
Diorama of the Directive Constitutional: Reconstruction of Directive Constitutionalism and the Deliberative Crisis in Indonesia’s Constitutional Democracy
Full text linkFollowing the amendments to the 1945 Constitution, Indonesia’s constitutional paradigm has shifted from directive constitutionalism, which emphasizes value-oriented governance, to instrumental constitutionalism, which focuses merely on procedural mechanisms. The abolition of the Broad Outlines of State Policy (GBHN) created a normative vacuum that disrupted the coherence between Pancasila’s constitutional values and national development policies. This condition has led to a deliberative crisis, where public participation in policymaking remains formalistic rather than substantively influential. Using a normative juridical approach and hermeneutic analysis, this study finds that the national development planning system under Law No. 25 of 2004 lacks a strong constitutional foundation to ensure sustainable and value-driven policy direction. Therefore, a reconstruction of directive constitutionalism is required through the establishment of the Guidelines of State Policy (Pokok-Pokok Haluan Negara/PPHN) as a deliberative and participatory constitutional instrument. The Constitutional Court should act as the guardian of constitutional substance through substantive constitutional review, while the People’s Consultative Assembly (MPR) functions as the normative policymaker aligned with constitutional values. This framework aims to reintegrate the constitution, state institutions, and public participation to restore constitutional legitimacy and ensure sustainable, justice-oriented national development.
Implementasi Pendidikan Kewarganegaraan dalam Pembentukan Karakter Demokratis Pemuda: Perspektif Wagub Dimyati tentang Baris-Berbaris sebagai Upaya Melawan Apatisme
Full text linkThis study aims to analyze the implementation of Civic Education in shaping the democratic character of youth through the perspective of the Deputy Governor of Banten, A. Dimyati Natakusumah, regarding marching activities as an effort to counter apathy. The declining levels of discipline, accuracy, solidarity, and nationalism among students highlight the urgent need for continuous character development. Using a qualitative approach through content analysis of the Deputy Governor’s statements, this study finds that marching activities contain core Civic Education values such as discipline, cooperation, responsibility, mutual assistance, and patriotism. These activities not only train physical coordination but also cultivate democratic character through social interaction, strengthened civic engagement, and the habituation of positive behavior. The findings emphasize that marching serves as an effective, simple, and applicable method for enhancing youth character while reducing apathy. This research contributes to the development of contextual character education models within school environments
Analisis Pendidikan Kewarganegaraan terhadap Peran DPRD dalam Mendorong Pemkot Tangerang Menggali Sumber PAD Baru
Full text linkThis study examines the role of the Regional House of Representatives (DPRD) in encouraging the Tangerang City Government to explore new sources of Local Own-Source Revenue (PAD) through the perspective of Civic Education. The analysis highlights how civic values such as democratic representation, accountability, transparency, rational policy planning, and local government responsibility shape the interaction between the legislative and executive branches in regional financial management. The DPRD’s initiative to push for innovative PAD sources reflects its commitment to strengthening fiscal independence and ensuring the sustainability of public services. Through functions of oversight, budgeting, and public representation, the DPRD motivates the local government to conduct research, benchmarking, and identification of potential economic sectors that can enhance revenue. This study concludes that the role of DPRD aligns with the core principles of Civic Education, emphasizing good governance, public participation, and regional autonomy. Strengthening PAD is essential to support improved public services, infrastructure development, and long-term regional welfare