12 research outputs found
MENGGALI ‘ILLAT HUKUM PERBEDAAN AGAMA SEBAGAI HALANGAN WARIS
No full textKompilasi Hukum Islam does not regulate interfaith inheritance distinctly. It only requires the testator and the heirs have the same religion. At court, judges of religious courts employ obligatory bequest (waá¹£iat wÄjibah) to divide inheritance to non-Muslim heirs, based on jurisprudence of the Supreme Court Number 368 K/AG/1995. As the result, different faith still become hindrance for Muslim and non-Muslim to inherit each other due to law enforcement without considering the legal reasoning (ratio legis) of the law. In this case, it is important to investigate the legal reason (ratio legis) of the hadith that prohibits the interfaith inheritance as this article tries to do. To do the investigation, the author employs Islamic legal theories (uṣūl fikih) and hermeneutics approach. As the result, the author comes to the conclusion that the ratio legis of the hadith that prohibits the interfaith inheritance is due to hostility and crime element and not due to different faith.
Keywords: Interfaith Inheritance, Ratio Legis, Equalit
Women Dealing with The Law in Religious Courts
No full textReligious Courts in Indonesia which have special jurisdiction to hear disputes among Muslims are directly involved with the issue of women dealing with the law. Most of the Indonesian women seeking justice in religious court. Hence, it is important to discuss the application of justice and gender equality perspective in religious courts involving women dealing with the law. Employing justice and gender equality perspective, the author discusses some crucial issues including divorce, female witness, child marriage, joint property, polygamy, child custody, child denial, and paternity. It argues that such discussion is important as guidance to judges of religious courts in applying Supreme Court Regulation (PERMA) No. 3/2017 on Guidelines for Hearing the Case of Women Dealing with the Law.
Kontekstualisasi Larangan Talak Ketika Istri Sedang Haid
No full textMenurut hukum Islam tradisional dalam kitab-kitab fikih, pengucapan talak kepada istri yang sedang haid adalah bertentangan dengan syari’ah (bid’i), perbuatan tersebut dilarang dan dianggap berdosa. Larangan yang demikian didasarkan pada kasus Abdullah bin Umar yang menceraikan istrinya pada saat istrinya sedang haid, sebagaimana diriwayatkan dalam hadis. Hakimhakim pengadilan agama sering menghadapi masalah dalam memenuhi ketentuan larangan tersebut. Mereka akan menunda ikrar talak ketika istri sedang haid, kecuali pihak suami meminta hakim untuk tetap melanjutkan, dan pihak istri sepakat. Artikel ini membahas kontektualisasi larangan tersebut dalam praktik hukum perceraian di pengadilan agama saat ini. Dengan menggunakan pendekatan kontekstual, penulis menemukan bahwa illat hukum larangan tersebut adalah untuk menghindari kesewenangan suami dalam menceraikan istrinya, dan illat hukum yang demikian tidak dapat ditemukan dalam praktik hukum perceraian di pengadilan agama saat ini.[According to traditional Islamic law in fiqh books, declaring talak to a wife who has her period or menstruation is not permitted and, if it happens, is considered bid’i talak and is viewed as a sin. This prohibition is based on a hadith in the case of Abdullah ibn Umar who divorced his wife when she got her period. The judges of the religious courts usually face several obstacles to obey that rule. They will postpone talak declaration when the wife is in her period, except that the husband side asks the judges to proceed, and the wife agrees. This article discusses the contextualization of the prohibition in the current legal practice of divorce in religious courts. Using contextual approach, the author finds that a legal aspect for this prohibition is to avoid the husband’s arbitrariness in divorcing his wife, and this consideration cannot be found at the legal practice of divorce at religious courts currently.
Kerancuan Putusan Penceraian Di Lingkungan Peradilan Agama
No full textKerancuan yang muncul sebagai akibat kurangnya hukum acara khusus di lingkungan peradilan agama perludilakukan inventarisasi berbagai masalah yang muncul dalam praktik pemeriksaan perkara, kemudian dilakukan pengkajian untuk memecahkan berbagai masalah tersebut dan hasilnya dapat dirumuskan sebagai hukum acara khusus
Muhammad Quraish Shihab’s Methodology in Interpretation of The Qur'an
No full textOne of Prof. Dr. Muhammad Quraish Shihab's books on archipelago interpretation is titled Tafsir al-Misbah and was authored in Indonesian. It took almost four years to complete, from 1999 to 2002. This interpretation book has added a treasure of interpretation in the Archipelago. It needs to be examined because its author is an expert on interpretation in Indonesia. Besides, he is one of the contemporary scholars. Therefore, this study examines the author’s personality of al-Misbah interpretation book and examines its methodology in interpreting Qur’an, whether he uses the methodology of al-Ma'thur, al-Ra'y or al-Isyari in terms of sources the reference, or he uses the tahlili, al-muqarrin, al-Ijmali and al-Maudhu'i methods in terms of delivery. This article also seeks to ascertain the author's preferred method of interpretation, such as al-Fiqhi, al-adab al-Lughawi, al-adab al-Ijtima'i, etc. This study, which employs library technique, discovers that the al-Ma'thur and al-ra'yi methods, which are excellent for referencing, are used in this commentary book, whereas the tahlili method is used for delivery. It leans toward the interpretation of al-Adab al-Ijtima'i. This interpretation excels in discussing both language and the munasabah (appropriateness of the arrangement) of verses and surahs in the Qur'an
Membaca Ulang Konsep Perwalian Dalam Perspektif Mohammed Arkoun
No full textAlong with the development of human awareness on gender injustice, the provision of wali in Islamic law needs rethinking. Under the mainstream Islamic law a woman cannot marry off herselfbut a widow. It is only the wali of that woman who can marry her off in a marriage contract. Of course, in the outset such provision seems to be gender bias, because the Islamic law treats woman as incapable person. In order to examine this issue, Mohammad Arkoun has offered what he called as critics of Islamic reason. By applying a deconstruction method and fallowing archeology of knowledge we will be able to reveal the unthinkable issues of Islamic tradition. In this way, we can clarify and understand the issue of waliclearly, criticize the prevailingprovision on wali, and reconstruct the concept of wali in accordance with the present contex
Konstruksi Paradigma Hakim Dalam Memutus Perkara Perkawinan Islam Berbasis Hukum Progresif
No full textPemikiran hakim dalam memutus perkara perkawinan Islam di Indonesia memiliki penalaran yang berbeda, sebagian hakim cenderung menggunakan penalaran hukum yuridis dan sebagian hakim lainnya cenderung menggunakan penalaran hukum empiris. Padahal, pemikiran hakim dan penalaran hukum yang digunakan tentu akan berpengaruh terhadap hasil putusan hakim. Penelitian ini bertujuan untuk menganalisis konstruksi pemikiran hakim dalam putusan perkawinan Islam yang berlandaskan pada nilai dan konsep hukum progresif. Metode penelitian ini menggunakan jenis penelitian kualitatif dengan gabungan penelitian hukum doktrinal dan nondoktrinal. Pendekatan yang digunakan adalah pendekatan sociological jurisprudence dengan landasan teori hukum progresif Satjipto Rahardjo. Data primer menggunakan 30 putusan hakim tahun 2015-2019, adapun data sekunder bersumber dari wawancara, peraturan perundang-undangan, literatur ilmiah dan laporan. Teknik pengambilan data menggunakan purposive sampling dan analisis data menggunakan analisis isi (content anayisis) melalui logic and reasoning model dengan model IRAC. Penelitian ini sejalan dengan penelitian Yulia Fatma (2020) Nurnazli (2019) Bayu Setiawan (2018) M. Isna Wahyudi (2017) Rusli Muhammad (2014) Ahmad Sukris Sarmadi (2012) yang menyatakan bahwa untuk menghasilkan putusan yang berkeadilan dan berkemaslahatan perlu dilakukan melalui penalaran yang berlandaskan pada nilai yuridis dan empiris. Penelitian ini juga mendukung penelitian Edi Riadi (2011) M. Syamsudin (2011) yang menyatakan bahwa pemikiran hakim yang cenderung positivistik berbasis tekstual-legistik menghasilkan putusan yang cenderung belum memenuhi nilai-nilai keadilan dan kemanfaatan. Temuan penelitian ini membuktikan bahwa hukum progresif merupakan konsep hukum yang mampu mengarahkan hakim dalam membangun paradigma pemikiran yang responsif dalam penyelesaian perkara hukum. Pertimbangan hukum yang digunakan oleh hakim memiliki dua corak yaitu tekstual yuridis dan kontekstual empiris. Pertimbangan tekstual yuridis digunakan oleh hakim dalam memutus perkara yang telah memenuhi ketentuan yuridis normatif, sedangkan pertimbangan kontekstual digunakan oleh hakim dalam memutus perkara yang memerlukan penalaran yuridis empiris. Konstruksi putusan hakim yang berorientasi pada hukum progresif ternyata cenderung mampu memberikan nilai kepastian, kemaslahatan dan keadilan bagi para pihak, meskipun beberapa hakim masih belum menerapkan progresifitas dalam putusannya
De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain
No full textIn this research I argue that although Islam as a faith is inherently emancipatory, Muslim
women are doubly marginalised: by patriarchal interpretations of their faith within Muslim
communities and by pluralist society that often does not understand the faith-based values
and practices of Muslim women. The empowerment of Muslim women is crucial not just for
the women themselves but also for socio-political dynamics within the Muslim community
and its relationships in pluralist society. It is from this context, and acknowledging the paucity
of academic literature written by Muslim women, that I set out to give voice to them, so that
their opinions may be heard in discourses that they think are relevant to their lives. By
encouraging Muslim women to take voice and by facilitating mechanisms for these voices to
be heard, this research presents alternate narratives of Muslim women that challenge
dominant media imagery of the oppressed and subjugated Muslim woman. These narratives,
which are by and for Muslim women, portray instead the inherent diversity in the category
'Muslim woman' and thus add more facets to the category 'woman'.
I used an ethnographic methodology that involved participants as contributors in the creation
of new knowledge. Semi-structured interviews with 45 young university-educated Muslim
women and 7 group discussions were used as initial data-gathering tools. The penultimate
ethnographic stage involved Muslim women creating 3-minute long self-representational
digital stories (DSTs), which consist of an autobiographical narrative accompanied by still
pictures. This was a process of self-reflection for the women and an opportunity to take voice
and to be heard. The subsequent screening of these DSTs to audiences who were not
Muslim resulted in discussion and active debate about the reasons for prevalent
(mis)understandings of Muslim women and stereotypes were challenged. In its initiation of
more balanced representations of Muslim women this research empowers Muslim women,
and by contributing to dialogue and cohesion it also empowers pluralist society as a whole.
This research clarifies the overlapping priorities and identities of young British Muslim
women and initiates new discourses, as narrated by the women, on subjects including
religious interpretation and practice, feminism, media representation and social cohesion. In
the research findings I propose an evolving British-Muslim identity among Muslim youth (in
this case young women) which is distinct from that of their parents; a theological articulation
of a 'feminist' struggle for women's rights; and the need to engage with the media and others
to create positive representations of Muslim women. Experiences with DSTs indicate the
potential of personal narratives and interaction for the purposes of inter-community dialogue
