Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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FENOMENA RUJUK TALAK BA’IN KUBRA DI DESA MEDELAN KECAMATAN ‎LENTENG KABUPATEN SUMENEP ‎
No full textThis study is conducted based on the research in Medelan-Lenteng-Sumenep. The purpose of the research is to determine the reconciliation of ba’in kubra divorce which is commonly conducted by the community and how the Islamic law views such a controversial practice. The techniques of collecting data are through interview and documentation. The collected data are then analyzed by using descriptive-analysis and deductive method. This research has found that the practice of reconciliation which is practiced in Medelan-Lenteng-Sumenep is a kind of ba’in kubra divorce. The statement of reconciliation and divorce is cited in the presence of a kyai (a leading figure in Islam) in many times. Although it is cited three times, it cannot be said as a legal divorce since there is no witness. According to Undang-undang No. 1, 1974 article 30 and 39, Undang-undang No. 7, 1989 about Peradilan Agama (the Religious Court), and KHI (Islamic Law Compilation) chapter XVI article 115, divorce which is cited outside of the religious court is invalid. In contrary, the divorce will be valid if it is stated before the religious court hearing. While, based on the Islamic law, reconciliation is merely allowed for woman who is in the waiting period of raj’i divorce. The ba’in kubra divorce should not do the reconciliation since it is unlawful. If the couple want to remarriage, then there should be a muhallil. The reconciliation conducted by the community in Medelan has not in accordance with the Islamic law as opposed to the verse of Allah in chapter al-Baqarah: 229 and in KHI, article 1,2, and 167-169 about the reconciliation procedures. Tulisan ini merupakan laporan penelitian yang dilakukan di desa Medelan Kecamatan Lenteng Kabupaten Sumenep. Tujuan penelitian ini untuk mengetahui bagaimana rujuk talak ba’in kubra dilakukan masyarakat serta bagaimana analisis hukum Islam terhadap praktik tersebut. Teknik pengumpulan data yang digunakan adalah wawancara dan dokumentasi. Setelah data terkumpul melalui dua teknik tersebut kemudian dianalisis menggunakan metode deskriptif analisis dengan pola pikir deduktif. Penelitian ini menemukan, bahwa praktik rujuk masyarakat Desa Medelan Kecamatan Lenteng Kabupaten Sumenep, adalah rujuk dari talak ba’in kubra. Rujuk tersebut dilakukan di hadapan seorang kyai saja serta lafal talaknya diucapkan berkali-kali. Walaupun hal itu dilakukan sampai berkali-kali belum bisa dikatakan jatuh talak 3, karena tidak ada saksi. Menurut Undang-undang Nomor 1 Tahun 1974 pasal 30 dan 39, Undang-undang Nomor 7 Tahun 1989 tentang Peradilan Agama bagian kedua, paragraf 1 pasal 65, dan KHI Bab XVI bagian kesatu pasal 115, tidak sah talak yang dilakukan di luar Pengadilan. Talak baru sah jika dilakukan di hadapan sidang Pengadilan Agama. Sedangkan ditinjau dari hukum Islam, rujuk hanya diperbolehkan bagi wanita yang sedang dalam masa iddah talak raj’i. Talak ba’in kubra tidak boleh melakukan rujuk dan hukumnya adalah haram. Jika pasangan suami isteri tersebut ingin bersatu lagi, maka harus ada seorang muhallil. Rujuk yang dilakukan oleh masyarakat Medelan, belum sesuai dengan syariat Islam karena bertentangan dengan firman Allah SWT. yang terdapat di dalam Q.S al-Baqarah ayat 229 dan di dalam Kompilasi Hukum Islam (KHI) pasal 163 ayat 1, 2, dan pasal 167-169 tentang tata cara rujuk.Kata kunci: Hukum Islam, Talak, Rujuk
LARANGAN NIKAH KALANGAN KIAI DENGAN MASYARAKAT BIASA PERSPEKTIF HUKUM ISLAM
Get PDFThis article is a field research in Bragung-Guluk-guluk-Sumenep. The research focuses on a custom about the prohibition of marriage between the family of kyai (a leading figure in Islam) and the ordinary people in Bragung-Guluk-guluk-Sumenep. The main purposes of the study are to explain how the ban takes place and how the analysis of Islamic law on the ban. After interviewing the related parties directly to the two cases of marriage between the family of kyai and the ordinary people, writer comes to the conclusion that the prohibition of marriage between both is to get a guarantee of equivalence, to maintain the social status and observance of ordinary people to the family of kyai. The status of marriage between the family of kyai and the ordinary people is legal under the Islamic law because it does not violate what has been regulated by the Islamic law regarding with the term of the implementation of marriage. Although in reality, the marriage between the family of kyai and the ordinary people violates the habit prevailing in the local community. Tulisan ini merupakan hasil penelitian lapangan di Desa Bragung Kecamatan Guluk-guluk Kabupaten Sumenep. Penelitian tersebut mengkaji kebiasaan pelarangan pernikahan kalangan keluarga kiai dengan masyarakat biasa yang berlaku di desa Bragung kecamatan Guluk-guluk Kabupaten Sumenep. Tujuan penelitian ini bertujuan untuk menjelaskan bagaimana pelarangan itu berlangsung serta bagaimana analisis hukum Islam terhadap pelarangan itu. Setelah mewawancarai pihak-pihak yang terkait langsung dengan dua kasus pernikahan antara keluarga kiai dan masyarakat biasa, penelitian ini sampai pada kesimpulan bahwa pelarangan nikah antara kalangan kiai dengan masyarakat biasa adalah untuk mendapatkan jaminan kesepadanan dalam agama dari kalangan kiai dan menjaga status sosial serta untuk menjaga ketaatan dari masyarakat biasa pada kalangan kiai. Pernikahan antara kalangan kiai dengan masyarakat biasa adalah sah menurut hukum Islam. Karena tidak melanggar apa yang telah disyari’atkan dalam hal pelaksanaan pernikahan. Meskipun dalam kenyataannya, pernikahan antara kalangan kiai dengan masyarakat biasa melanggar kebiasaan yang berlaku di masyarakat setempat.Kata kunci: hukum Islam, larangan nikah, kiai, masyarakat bias
Penerapan Gadai Emas Pada Bank Syariah Perspektif Hukum Ekonomi Islam
Get PDFAbstract: there is dualism collateral (rahn) institution in Indonesia; sharia collateral and sharia banking. Sharia collateral provides services for collateral objects other than gold, whereas sharia banking does not receive collateral except gold. The mechanism of product of gold collateral in sharia banking is by providing financing or loan using the principle of qardh (loan) with gold as collateral. The debtor is obliged to pay the cost of maintenance or rent to the bank using ijarah (leasing) principle. Gold collateral conducted in sharia bank. This mechanism is based on the fatwa of National Sharia Board No. 25/DSN-MUI/III/2002 on rahn which states that loan with collateral is allowed and Fatwa No. 26/DSN-MUI/III/2002 on gold collateral which states that the storage of collateral (marhun) is conducted using ijarah concept. In Islamic economic law, gold collateral in sharia bank has been in line with the concept of rahn, which all conditions and terms have to be fulfilled in this gold collateral in sharia banks. The components which include rahin, murtahin, the loan, and collateral should be in accordance with Encyclopedia of economics and sharia banking.Key words: Gold collateral, sharia bank, Islamic contract law Abstrak: Di Indonesia, terjadi dualisme institusi gadai syariah yaitu pada pegadaian syariah dan perbankan syariah. Pegadaian syariah melayani objek gadai selain emas dan sejenisnya, sedangkan bank syariah tidak menerima gadai selain emas. Produk gadai emas yang dijalankan bank syariah yaitu bank memberikan pembiayaan atau pinjaman kepada nasabah dengan prinsip qardh dalam rangka rahn dengan menggadaikan emas nasabah sebagai jaminan dan nasabah diwajibkan membayar biaya pemeliharaan/sewa kepada bank berdasarkan prinsip ijârah. Gadai emas yang dijalankan bank syariah berdasarkan Fatwa Dewan Syariah Nasional Nomor:25/DSN-MUI/III/2002 mengenai rahn yang menyatakan bahwa pinjaman dengan menggadaikan barang sebagai jaminan utang dalam bentuk rahn dibolehkan, dan Fatwa DSN Nomor:26/DSN-MUI/III/2002 tentang rahn emas yang menyatakan bahwa penyimpanan barang (marhûn) dilakukan berdasarkan akad ijârah. Dalam hukum ekonomi Islam, gadai emas di bank syariah telah sesuai dengan konsep rahn, bahwa syarat dan rukun yang harus dipenuhi dalam pelaksanaan produk gadai emas syariah di bank syariah yaitu; nasabah (râhin), bank (murtahin), uang pembiayaan/pinjaman (marhûn bih), barang jaminan (marhûn) telah sesuai dengan konsep rahn seperti yang terdapat dalam Ensiklopedi Ekonomi dan Perbankan Syariah.Kata Kunci: Gadai emas, bank syariah, fiqh muamalah
Pemikiran Fikih Ibn Taimiyyah dan ‎Pengaruhnya ‎ pada Era Modern di Arab Saudi
No full textThe thought of Ibn Taimiyyah is empirical in nature. He is known as an Islamic scholar with rationalistic inclination who believes that the truth exists in reality, not in one’s mind. He also believes that there is no contradiction between right human mind and revealed texts. Logic as deductive method of thinking cannot be used as a tool to accurately examine Islamic objects. Empirical Islamic objects can only be discevered through experiments and observation. Ibn Taimiyyah is also a salaf adherent whose method of thinking is originated strictly on the Qur’an and the Sunna. He tried to renew the perception and application of Islamic teaching in puritanism manner. Consequently, his renewal is reformative as well as modern. It can be said that it is a combination of conservative traditionalism and progressive modernit
Rekonstruksi Nalar Fikih dalam Perspektif ‎Studi Islam Kontemporer ‎(Pemikiran Jamal Al-Banna)‎
No full textBeside known as a brother of the Hasan al-Banna of Ikhwan al-Muslim, Jamal al-Banna is also a controversial yet respected scholar of Islam. He is a prolific writer with 100 book titles bearing his name. He writes on Islamic theme as well other themes such as democracy and politics. He also engages in civil society activities.
One of his thoughts is about reforming classical Islamic law which he elucidates in one of his book entitled Nahw Fiqh Jadid; (Towards New Islamic Law). In that book he asserts that medieval legal methodology, especially about istidlal (interpretation) is no longer applicable nowadays.Beside known as a brother of the Hasan al-Banna of Ikhwan al-Muslim, Jamal al-Banna is also a controversial yet respected scholar of Islam. He is a prolific writer with 100 book titles bearing his name. He writes on Islamic theme as well other themes such as democracy and politics. He also engages in civil society activities.
One of his thoughts is about reforming classical Islamic law which he elucidates in one of his book entitled Nahw Fiqh Jadid; (Towards New Islamic Law). In that book he asserts that medieval legal methodology, especially about istidlal (interpretation) is no longer applicable nowadays
Anak Zina dalam Pandangan Hukum Islam
Get PDFAdultery or fornication is a major sin Islam. Even though the doer is subject to heavy punishment, consented sex without marriage in form of prostitution and sex affairs remain at large. Islamic criminal law warn those who commit this sin with a hundred lashes if the doer is unmarried person, and with stoning to death if he or she is a married person as well as the denial of biological bond between the father and the born child. Nonetheless, even though during the time when the prophet was still alive, adultery was still evident as it is reported from some Prophetic Tradition about the case of Maiz and Ghamidiyya.Nowadays, with the presence of quarters for prostitution in big cities or small town, adultery seems to gain legal status in Indonesia. Such a decision has benefits, but its negative aspects are also several. There are more visits to the prostitution areas, more pregnancy, illegitimate and then deserted children which in turn create new social problems.The statistics from Directorate General for Social Service and Rehabilitation at the Ministry of Social Welfare shows that there are 3.488.309 deserted children, 1.178.824 infants, and 10.322.674 of those potentially to be deserted. Many of those children are resulted from adultery. Admittedly, Islam do not recognize hereditary sin, yet illegitimate children, especially of adultery, have to swallow social stigmatization from the time they are born, in school, in workplace, and in their marriage. This article describes adultery in Islamic law and its punishment. In addition, it also explains family lineage of children resulted from adultery, their guardianship, their inheritance, and their adoption
Muslims’ Responses towards Orientalists’ ‎views on Hadis as the Second Source of Law in ‎Islam with special Reference to Mustafa al-‎Siba’i’s Criticism Toward Ignaz Goldziher’s ‎Viewpoints
No full textOne of the orientalists’ objects in learning Islam is hadis as the second source of law in Islam. Ignaz Goldziher is the most representative and notable orientalist to talk and criticize hadis as rather scientific research of the second and third century of Hijriyah than originally steamed from the original source, he is prophet Muhammad. On the other hands, most of Muslim scholars strongly objected to such viewpoint. One of those who disagreed to the accusation is Mustafa al-Siba’iy. He proved the authenticity of hadis by conveying the historical approach argumentations. He had a conclusion that historically, hadis transmission had been started since the prophet Muhammad’s period though he never officially assigned to his companions but they intensively wrote hadis as a self-documentation. To strengthen his theory, he offered some rational argumentations; (1) traveling (rihlah) tradition (2) tracing isnad (link) of hadis (3) authenticity of hadis (tauthiq al-hadith) (4) narrator criticism methodology
HAM dan Demokrasi dalam Dunia Islam
Get PDFAfter the end of the Cold War, the global issue has shifted from communism and the contestation of West and East to new issue; human rights. The majority of the western countries considers Muslim world as the major violator of human rights, especially when Islamic law is concerned. As the impact, the opinion that there are abundant human rights violations in Islamic law emerges. However, this is not true, in theory or in practice. In theory, the dictums and stipulations of Islamic law contain values, rationales, aims, objectives, and effectiveness of penalty. In practice, Muslim world have own way in upholding rule of law in a sense that even if it is different from its western counterpart, it essentially has identical aims; the upholding of human rights
المشترك اللÙظي والمعنوي وأثرهما ÙÙŠ غموض النص
No full textاختل٠الأصوليون عن تعري٠المشترك اللÙظي Ùˆ المعنوي، وذلك لأن للاشتراك اللÙظي أسبابا، أهمها:Ø£) اختلا٠الوضع بين القبائل العربية، Ùقبيلة تطلق هذا اللÙظ لمعنى وأخرى على غيره، وقد لا تكون هناك مناسبة ما Ùيصير اللÙظ موضوعا لمعنيين، ثم ينقل إلينا مستعملا ÙÙŠ المعنيين من غير Ø¥ÙŠØ¶Ø§Ø Ø¹Ù„Ù‰ اختلا٠الواضع.ب)كون اللÙظ موضوعا لمعنى، ويستعمل ÙÙŠ معنى آخر مجازا لعلاقة من العلاقات، ثم يشتهر استعمال هذا اللÙØ· ÙÙ‰ المعنى المجازي Øتى يصير Øقيقة عرÙية، وينقل إلينا على أنه Øقيقة ÙÙŠ المعنيين.ج) وقد يكون اللÙظ يرجع إلى معنى أصلي، وتتÙرع من المعنى الأصلي عدة معان مثل Ù„Ùظ Ùتن، Ùإنه يستعمل لعدة معان منها وضع المعدن ÙÙŠ النار، والاضطهاد ÙÙŠ الدين والوقوع ÙÙŠ الاضلال، Ùيكون للÙظ الواØد عدة معان. ولكل من المشترك اللÙظي والمعنوي أثر ملØوظ على النصوص من Øيث الغموض. Ùإن للمشترك اللÙظي تأثير كبير على تØديد المعنى المراد الذي ورد ÙÙŠ النصوص الشرعية واستنباط الأØكام ما لم تقم قرينة على ذلك، وللمشترك المعنوي تأثير كبير على النصوص من Øيث الغموض، وهذا بطبيعة الØال يؤدي إلى اختلا٠الÙقهاء ÙÙŠ تÙسيرها، ومن ثم إلى الاختلا٠ÙÙŠ الأØكام المستنبطة منها. ولإزالة الغموض ÙÙŠ المشترك طريقان: الأول: التأمل بالصيغة ليتبين به المراد. والثاني: بØØ« دليل آخر يعر٠به المقصود، ويزول معنى الاØتمال على التساوي بالوقو٠على المراد
Analisis Hukum Islam ‎ terhadap Alasan-alasan Perceraian di ‎Indonesia
No full textAmong muslim community in indonesia, husbands often carelessly declare talaq to their wives without considering its consequence. Predictably, this custom is legalized by classical islamic jurisprudence stating that talaq is solely the right of husbands. This very stipulation is also supported by certain religious leaders. On the other hand, the regulation in Indonesia especially article 39 (2) of the interpretation to Law No. 1/1974; article 19 of Government Degree No. 5/1979; Law No. 7/1989 jo Law No. 3/2006 and article 116 of Compilation of Islamic Law all stipulate that talaq and divorce must only be permitted if there is legitimate reason for doing so and declared exclusively in front of court proceeding. It means that talaq by husbands and divorce by wifes is invalid if the reason is not justified or not heard by judges. In this point, classic muslim jurists disgree whether talaq can only be declared after fulfilment of certain conditions. Still, those believing that talaq should be based on certain reasons is more realistic considering that talaq is the most abhorred halal in islam and therefore should be discouraged