Justicia Islamica (Journal)
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The State Penghulu vs The Non-State Penghulu: The Validity and Implementing Authorities of Indonesian Marriage
No full textThis research gives rise to the following questions: What is a valid marriage? Who holds the authority to grant it? Moreover, how does the existing authority(s) manifest among societies? This inquiry employs the socio-legal method by relying on doctrinal and empirical (ethnographic) approaches to answer these questions. The doctrinal approach applies to the first question and looks at how both the law and case law define a valid marriage. The ethnographic approach applies to the last two questions and looks at this law's functioning among society. As a result, this study reveals that the Marriage Law utilized registration to force people to comply with the law; otherwise, a religious marriage would not have the law force. An exemption applies only to marriages before enacting the Marriage Law, which is liable for retroactive validation. Later, this procedure is extended through case laws that apply isbath nikah (marriage validation) retroactively even to marriages after 1974 to accommodate unregistered marriages pervasive among society. The extended use of isbath nikah has made registration a mere administrative matter which no longer stands as a restriction to a religious marriage. Second, in practice, the judges’ lenient attitude toward isbath nikah has blurred the distinction between registered and unregistered marriages. The fluid distinction between these two provides a basis for Non-State Penghulus to exercise their authority alongside the State Penghulu. In this sense, the Non-State Penghulu appears as an alternative to the State Penghulu invalidating marriage among Muslims
The Modus of Beggars in Lampung Urban Area : An Islamic Law Perspective
No full textThe poor and underprivileged are people who must be considered by the Government, but the reality at this time is that there are many poor and underprivileged people who become professions in the city of Bandar Lampung and Metro City, so it is necessary to review the existence and factors that influence it. This review is a field research (field research) conducted in Bandar Lampung City and Metro City; by describing data obtained through observation, in-depth interviews; the method used in analyzing is qualitative analysis presented descriptively; the aim is to find factors that drive the existence of beggars in urban areas, and the mode used by urban beggars. The existence of beggars in the city of Bandar Lampung and the city of Metro both at the intersection of red lights and in the mall yard, the courtyard of the mosque and the home visit is a mode to get easy income, the main factor that drives the existence of beggars in the city of Bandar Lampung and Metro City due to income that is not fulfilling the necessities of life, the attractiveness factor of work that is easy, practical, influenced by the sympathies of potential benefactors, and relatively large income; various modes undertaken by beggars to attract the sympathy of the community, including bringing children who are still toddlers, pretending to be blind and lame, employing elderly parents (elderly), dressing all worn out, and pretending to smear that does not heal ; The existence of beggars in the city of Bandar Lampung and the city of Metro both at the intersection of red lights and in the mall yard, the courtyard of the mosque and the home visit is a mode to get easy income, the main factor that drives the existence of beggars in the city of Bandar Lampung and Metro City due to income that is not fulfilling the necessities of life, the attractiveness factor of work that is easy, practical, influenced by the sympathies of potential benefactors, and relatively large income; various modes undertaken by beggars to attract the sympathy of the community, including bringing children who are still toddlers, pretending to be blind and lame, employing elderly parents (elderly), dressing all worn out, and pretending to smear that does not heal.The poor, underprivileged, and dhuafa’ are people who must be taken care of by the government. However, in reality, at this time, many poor, underprivileged, and dhuafa’ make their status as professions in Bandar Lampung City and Metro City. Therefore, it is necessary to review the existence and factors influencing it. This review is field research conducted in Bandar Lampung City and Metro City; by describing data obtained through observation, in-depth interviews; the method used in analyzing is the qualitative analysis presented descriptively; the aim is to find factors that drive the existence of beggars in urban areas and the model used by urban beggars. The existence of beggars in Bandar Lampung City and Metro City at the intersection of traffic lights, the mall yard, the mosque yard, and the home visit is a mode to obtain income quickly. The main factor that drives the existence of beggars in Bandar Lampung City and Metro City is due to income that cannot meet the life needs, the appealing factor of easy, practical work influenced by the sympathies of potential benefactors, and relatively large income; various modes undertaken by beggars to attract the sympathy of the community including bringing toddlers, pretending to be blind and lame, employing elderly, wearing worn-out clothes, and pretending to have an unhealed smear.Fakir miskin dan dhuafa’ adalah orang yang harus diperhatikan oleh Pemerintah, namun realitanya pada saat ini telah banyak fakir miskin dan dhuafa’ yang menjadi profesi di Kota Bandar Lampung dan Kota Metro, sehingga perlu ditinjau ulang keberadaan dan faktor apa yang mempengaruhinya. Tinjauan ini merupakan penelitian lapangan (field research) yang dilaksnanakan di Kota Bandar Lampung dan Kota Metro; dengan mendeskripsikan data yang diperoleh melalui observasi, wawancara mendalam; metode yang digunakan dalam menganalisis adalah analisis kualitatif yang disajikan secara deskriptif; tujuannya untuk menemukan faktor yang mendorong keberadaan pengemis di perkotaan, dan modus yang dilakukan oleh pengemis perkotaan. Keberadaan pengemis di Kota Bandar Lampung dan Kota Metro baik di simpang jalan lampu merah maupun di halaman Mal, halaman Masjid dan home visit merupakan modus untuk mendapatkan penghasilan yang mudah, faktor utama yang mendorong keberadaan pengemis di kota Bandar Lampung dan Kota Metro disebabkan penghasilan yang tidak mencukupi kebutuhan hidup, faktor daya tarik pekerjaan yang mudah, praktis, dipengaruhi oleh simpati calon dermawan, dan berpenghasilan yang relatif besar; berbagai modus yang dilakukan oleh pengemis untuk menarik simpati masyarakat, di antaranya, membawa anak yang masih balita, berpura-pura buta dan pincang, mempekerjakan orang tua lanjut usia (lansia), berpakaian yang serba lusuh, dan berpura-pura korengan yang tidak kunjung sembuh
The Construction of Indonesian Political Fiqh: Maqasid Al-Shariah Perspective and Ahmad Ar-Raisuni’s Thoughts
No full textSome issues in various classical political fiqh literature are irrelevant if applied in the current context. This paper discusses how important the reconstruction and renewal of several classical political fiqh issues are adapted to the plural Indonesian context. In this study, the author uses the Maqasid al-Shariah theory and Ahmad ar-Raisuni’s thinking, specifically addressing political issues as the mainframe of analysis. By conducting a library study, this study concludes that several classical political fiqh issues are indeed irrelevant to the times, and therefore need to be updated and reviewed. In addition, this study has also resulted in a new construction of Indonesian political fiqh formulated in four crucial issues: democracy, state format, criteria for leaders in Indonesia, and application of Islamic Law (Shariah)
The Impact of Foreign Capitulation on Islamic Sharia in The Ottoman Empire
No full textThe capitulation was initially closer to trade agreements but also related to the rule of law and justice. This article aims to explain how the impact of capitulation on sharia. This foreign capitulation became very detrimental after the Ottoman conquest stagnated. By conducting a literature study and descriptive analysis method, the writer describes and analyses the flood of goods. High taxes for the indigenous population cause a setback in the trading business. Capitulation also had an impact on bringing about the dualism of law and justice. Most Islamic Jurists who practice Hanafi schools believe that a part of hudud and qisas must be applied to non-Muslims in an Islamic state. As happened in Western Europe, the law is linked to the territory without any exceptions, yet the enormous tolerance of the Ottoman Turks has been a factor in its destruction.Kapitulasi pada mulanya lebih dekat kepada perjanjian dagang, akan tetapi terkait juga dengan kedaulatan hukum dan peradilan. Penulisan ini bertujuan untuk menjelaskan bagaimana dampak kapitulasi terhadap syari’ah. kapitulasi asing ini menjadi sangat merugikan setelah penaklukan Turki Usmani mengalami stagnasi. Dengan melakukan studi pustaka dan metode analisis deskriptif penulis menggambarkan dan menganalisis pembanjiran barang, pajak yang tinggi bagi penduduk pribumi menyebabkan kemunduran dalam usaha dagang. Hal ini juga berdampak dalam memunculkan dualisme hukum dan peradilan. Jumhur fuqaha yang bermazhab Hanafi berpendapat sebagian dari hudud dan qisas haruslah diterapkan terhadap non muslim yang berada negara Islam. Seperti yang terjadi di Eropa Barat, yaitu hukum dikaitkan dengan wilayah tanpa ada pengecualian dan tetapi toleransi Turki Usmani yang sangat besar telah menjadi salah satu faktor kehancuran
Reformulating The Concept of Maslahah: From A Textual Confinement Towards A Logic Determination
No full textUp to this contemporary era, the concept of maslahah developed by several leading Muslim scholars seems to be rather theocentric in a way that it is transfixed on the maslahah considerations contained in the texts (naás). This means that the concept of maslahah has so far been shadowed in the textual confinement so that the resulting maslahah becomes an old-fashioned, stagnant, and less-able concept for responding to the times’ challenges. This study aims to open up discourses and opportunities for the development and reformulation of maslahah in the current contemporary era. This qualitative study is library research. The data used were obtained from book literature, journals, and other writings related to maslahah and were analyzed using a content analysis method. The discussion was done by describing the historical data of previous thoughts on maslahah from textual confinement to logic determination, which was then formulated with the reality of today's modern era life. The results of this study indicate that: 1) from its historical aspect, the reformulation of maslahah is one which has so far only been assessed in the perspective of Shari' (the Law Maker). Hence, it is necessary to reformulate it in the perspective of mujtahid by referring to maslahah associated with the issues’ reality context, 2) there is a need to incorporate the concept of ethics and humanity into the structure of maslahah, and 3) there present a necessity to formulate a collective-based ijtihad in probing of maslahah to create a scientific maslahah-based ijtihad methodology
Fungsionalisasi Nilai Islam dan Local Wisdom Dalam Pembaruan Hukum Pidana
No full textFunctionalization of Islamic values and local wisdom in a positive criminal law system is a manifestation of the values of Islamic teachings adhered to by adherents along with local wisdom, which also derives from norms, customs, laws, and knowledge formed by religious teachings, beliefs, traditional values and experiences inherited from ancestors. The significance of Islamic values and local wisdom in efforts to reform Criminal Law is beneficial for the formation of more aspirational national criminal laws that are following the socio-cultural conditions of Indonesian people by not ignoring the values of their religious teachings, using theories, concepts, principles, and legal interpretation so that the Criminal Law reform is realized to suit the needs of the society.Fungsionalisasi nilai Islam dan local wisdom dalam sistem hukum pidana positif merupakan manifestasi nilai-nilai ajaran Islam yang dianut oleh pemeluknya beserta local wisdom (kearifan lokal) yang juga bersumberkan pada norma, adat istiadat, hukum dan pengetahuan yang dibentuk oleh ajaran agama, kepercayaan, tata nilai tradisional dan pengalaman yang diwariskan oleh leluhur. Signifikansi antara nilai Islam dan local wisdom dalam upaya Pembaruan Hukum Pidana bermanfaat bagi pembentukan hukum pidana nasional yang lebih aspiratif yang sesuai dengan kondisi sosio-kultural masyarakat Indonesia dengan tidak mengabaikan nilai-nilai ajaran agamanya, dengan menggunakan teori, konsep, asas dan interpretasi hukum sehingga terwujud pembaruan Hukum Pidana yang sesuai dengan kebutuhan masyarakat
Jihad Harta dan Kesejahteraan Ekonomi Pada Keluarga Jamaah Tabligh: Perspektif Teori Tindakan Sosial Max Weber
No full textThis article aims to assess the phenomenon of wealth jihad and family economic well-being among the Tablighi Jamaah group in Sidoharjo Ponorogo Village, associated with Max Weber's theory of social action, thus providing a holistic meaning of the meaning of wealth jihad and economic welfare. Using qualitative methods, and participatory approaches, this study produced several findings: First, wealth jihad according to members of the Tablighi Jamaat is an important and important thing. Second, the meaning of economic welfare according to members of the Tablighi Jamaah is when a person can live peacefully with his family even with simple needs. Third, the implication of the existence of wealth jihad against the economic welfare of the family of the Tabligh Jama'at is that they must issue assets to fight in the way of Allah, but they do not feel deficient. In the perspective of Max Weber's action theory, the actions of wealth jihad and economic well-being carried out by the Jamaah Tabligh group can be categorized as goal-oriented actions (Rational Instrumentally), Value-oriented actions, Affective / especially emotional actions and traditional action.Artikel ini bertujuan mengkaji fenomena jihad harta dan kesejahteraan ekonomi keluarga dikalangan kelompok Jamaah Tabligh di Desa Sidoharjo Ponorogo dikaitkan dengan teori tindakan sosial Max Weber, sehingga memberikan pemaknaan yang holistik tentang makna jihad harta dan kesejahteraan ekonomi. Dengan menggunakan metode kualitatif, dan pendekatan partisipatif, kajian ini menghasilkan beberapa temuan: Pertama, jihad harta menurut anggota Jamaah Tabligh merupakan suatu hal yang penting dan utama. Kedua, makna kesejahteraan ekonomi menurut anggota Jamaah Tabligh adalah ketika seseorang dapat hidup dengan damai bersama keluarga meskipun dengan kebutuhan yang sederhana. Ketiga, implikasi dari adanya jihad harta terhadap kesejahteraan ekonomi keluarga Jamaah Tabligh adalah mereka harus mengeluarkan harta untuk berjuang di jalan Allah, akan tetapi mereka tidak merasa kekurangan. Dalam perspektif teori tindakan Max Weber, maka tindakan jihad harta dan kesejahteraan ekonomi yang dilakukan oleh kelompok Jamaah Tabligh ini dapat dikategorikan sebagai tindakan yang berorientasi tujuan (Instrumentally Rasional), tindakan berorientasi nilai (Value Rational), Tindakan afektif (affectual/especially emotional) dan tindakan tradisional.
Actualizations of Maqashid al-shariah in Modern Life: Maqashid al-Shariah Theory As a Method of the Development of Islamic Laws and Shariah Economics
No full textThis article aims to examine the thoughts of Imam al-Syatibi on maqashid al-shariah and its actualizations in modern life. The method used is qualitative, while the data analysis technique used is content analysis to analyze the substance of maqashid al-shariah. It is then correlated with the context of current human life. The results of the study show that the theory of maqashid al-shariah initiated by Imam al-Syatibi has presented shariah in its elastic face. Maqashid al-shariah has transformed Islamic theory into universal human values, such as benefit, justice, and equality in Muslims' lives in the world. This can be seen at least in two ways: first, maqashid al-shariah as a developing Islamic law method. The development of the theory of maqashid al-shariah has inspired the philosophy of Islamic laws. It becomes the basis of thinking and analysis, which is fundamental to Islamic legal thinking in this globalization era and dynamic social changes. Second, maqashid al-shariah in building shariah economics; maqashid al-shariah's theory occupies a very central and vital position in formulating a shariah economic development methodology. In the context of shariah economics, the purpose of maqashid al-shariah is to safeguard human benefits. A Muslim is encouraged to produce and consume goods/services, of course, within valuable considerations
Polygami Practices of Khulafa al-Rasyidin: A Classical Turast Study
No full textThis paper aims to trace the practice of polygamy by the prophet's companions (khulafa al-rasyidin). Polygamy is part of Islamic teachings engraved in the Alquran and practiced by the Prophet Muhammad as written in history; besides that, the references of polygamy by Prophet Muhammad are straightforward to find, those have been written and translated into various languages in the world while the manuscript that explains about polygamy practices of Khulafa al-Rasyidin is still lacking. This paper is carried out with a historical normative approach by tracing the classical books (turast), while the data comes from primary and secondary data. From various classic references, it was found that the practice of polygamy carried out by Abu Bakar and Umar bin Khathab, no history was found; however, in some narrations, it is said that Umar bin Khathab and Abu Bakar had many wives, without explaining whether they were polygamous, divorced or caused by death. Unlike Ali bin Abi Thalib, he never practiced polygamy during his marriage to Fatimah. Usman bin Affan married two daughters of the Prophet, the first wife named Ruqayyah binti Rasulullah. After Ruqayyah died, Usman remarried Ummu Kaltsum binti Rasulullah. Usman never did polygamy while marrying the Prophet's daughter. Although Ali bin Abi Talib and Usman bin Affan did not mix the Prophet's daughters after they died, Ali and Usman remarried many women.Tulisan ini bertujuan untuk menelusuri praktik poligami yang dilakukan oleh para sahabat nabi (khulafa al-rasyidin). Poligami merupakan bagian dari ajaran Islam yang terukir secara nyata dalam Alquran dan dipraktikkan oleh Nabi Muhammad saw sebagai mana yang ditorehkan dalam sejarah. Selain itu, sangat mudah ditemui referensi terkait praktik poligami nabi bahkan sudah ditulis dan diterjemahkan ke berbagai bahasa di dunia. Hal ini ternyata jauh berbeda dengan poligami yang di praktikkan oleh para sahabat nabi (khulafa al-rasyidin). Ini tentu menarik untuk dikaji karena sangat minimnya referensi terkait praktik poligami para sahabat nabi. Pendekatan yang digunakan dalam tulisan ini adalah normative historis dengan menelusuri kitab-kitab klasik (turast), sementara data yang digunakan berasal dari data primer dan data sekunder. Dari berbagai referensi yang penulis telusuri dalam kitab klasik, ditemukan bahwa praktik poligami yang dilakukan oleh Abu Bakar dan Umar bin Khathab, tidak ditemukan riwayat, hanya saja dalam beberapa riwayat dikisahkan bahwa Umar dan Abu Bakar mempunyai Istri yang banyak, tanpa menjelaskan apakah di poligami, dicerai atau ditinggal mati. Berbeda halnya dengan dua khalifah setelah mereka, Ali bin Abi Thalib misalnya, selama menikah dengan Fathimah tidak pernah melakukan praktik poligami. Begitu juga dengan Usman bin Affan yang menikahi dua putri Rasulullah, istri pertama bernama Ruqayyah binti Rasulullah, setelah Ruqayyah wafat Usman menikah lagi dengan Ummu Kaltsum binti Rasulullah, Usman tidak pernah melakukan poligami selama menikahi putri Rasulullah. Walaupun Ali bin Abi Thalib dan Usman bin Affan tidak memadu putri-putri Rasulullah, namun setelah mereka wafat Ali dan Usman menikah lagi dengan wanita lain dalam jumlah yang banyak.
Mitos Dalam Teks Fikih Klasik: Analisis Pengkajian Fikih Terhadap Tema Akidah
No full textGenerally, people see fiqh as a science of law that examines the concrete term, the real thing, and the visible issues. Therefore, it requires proof. Considerably, fiqh is irrelevant if it has to discuss issues that are not real, unseen, and difficult to prove. At this point, the theme of aqidah is usually referenced. The fiqh is not to address the more disguised axiomatic issues (sarair), and it is more suited to discuss the more fundamental issues (dhawahir). However, this thought becomes a problem when the social phenomenon that arises among us like “santet”, “gendam”, “susuk pengasihan” and others so forth in society that are close to the mystery. Fiqh has been used as a tool to punish such cases. Therefore, it is worthy and vital to present on this paper a variety of fiqh texts that are relevant to the study of mythical magic that can be used as a reference when faced with a problematic situation like it.Secara umum, umat melihat fikih sebagai ilmu yang membahas persoalan hukum yang mengkaji persoalan nyata, riil, bisa diamati secara kasat mata. Oleh karena itu, ia memerlukan pembuktian. Fikih dianggap tidak relevan jika harus membahas persoalan yang tidak nyata, ghaib, dan sulit dibuktikan. Pada poin ini, tema akidah biasanya bisa dijadikan referensinya. Artinya, fikih tidak untuk membahas isu-isu akidah yang lebih bersifat tersamar (sarâir) karena ia lebih cocok untuk membahas isu yang lebih nyata (dhawâhir). Bagaimanapun, hal ini menjadi problem ketika muncul fenomena santet, gendam, susuk pengasihan dan sebagainya di dalam masyarakat yang semuanya merupakan kasus yang dekat sekali dengan kegaiban. Namun, fikih ternyata dijadikan alat juga untuk menghukumi kasus sedemikian ini. Oleh karena itu, patut melalui tulisan ini dipaparkan berbagai teks fikih yang sesungguhnya relevan dengan kajian mitos kegaiban yang bisa dijadikan rujukan ketika menghadapi situasi problematik tersebut.