The Dialectics of Customary Law and Islamic Law:  An Experience from Dou Donggo Customs of Bima, Indonesia

This article aimed to critically study the shift of Donggo Customs and traditions due to its dialectics with Islamic law. The Donggo customary law was based on the traditional practices and local wisdom of their ancestors, who were believed to have noble values and truth. Since the 17th Century, the dialectics signified by the Bima kingdom’s political system changes from the old customs into Islamic law. This has influenced all aspects of the Bima people’s live, including the Donggo community. The is qualitative research, with data from interviews and a document study. The present study reveals that the Donggo Community’s customary law, preserved and practiced today, results from dialectics between customary law and Islamic law. The practiced traditions include baja sentence, the flogging law, the Mbolo weki culture, Maja Labo dahu and Raju ritual. In Islamic law, such traditions are called `urf or al-`adah, which are living traditions in a society used as legal sources and recognized by Islamic legal scholars. Adat or customary law implemented by the Donggo indigenous people is considered substantially similar to Islamic teachings. So, Donggo customs, corresponding with the Islamic law (`urf shahih), are maintained, while the contradicting ones (`urf fasid) are abandoned. Abstrak:Artikel ini bertujuan untuk mengkaji secara kritis pergeseran adat dan tradisi Donggo sebagai proses dialektika dengan hukum Islam. Hukum adat Donggo didasarkan pada praktik tradisional dan kearifan lokal nenek moyang mereka, yang diyakini memiliki nilai-nilai luhur dan kebenaran. Sejak abad ke-17, dialektika yang ditandai dengan sistem politik kerajaan Bima berubah dari adat lama menjadi hukum Islam. Hal ini telah mempengaruhi seluruh aspek kehidupan masyarakat Bima, termasuk masyarakat Donggo. Jenis penelitian ini adalah kualitatif, dengan data dari wawancara dan studi dokumen. Kajian ini mengungkapkan bahwa hukum adat Masyarakat Donggo yang dilestarikan dan dipraktikkan hingga saat ini, merupakan hasil dari dialektika antara hukum adat dan hukum Islam. Tradisi yang dipraktikkan antara lain hukuman baja, hukum cambuk, budaya weki Mbolo, ritual Maja Labo dahu dan Raju. Dalam hukum Islam, tradisi semacam itu disebut `urf atau al-`adah, yaitu tradisi yang hidup dalam masyarakat yang dijadikan sumber hukum dan diakui oleh para sarjana hukum Islam. Adat atau hukum adat yang dilaksanakan oleh masyarakat adat Donggo secara substansi dianggap mirip dengan ajaran Islam. Jadi, adat Donggo yang sesuai dengan syariat Islam (`urf shahih) tetap dipertahankan, sedangkan yang bertentangan (`urf fasid) ditinggalkan.

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THE APPLICATION OF ISLAMIC LAW AT THE COLONIAL AGE AND IT'S IMPLICATION FOR THE INDONESIAN RELIGIOUS JUSTICE SYSTEM

Journal of Islamicate Studies ◽

10.32506/jois.v1i2.459 ◽

2019 ◽

Vol 1 (2) ◽

Author(s):

Muhamad Mas’ud

Keyword(s):

Indigenous People ◽

Islamic Law ◽

Family Law ◽

Customary Law ◽

Legal Norms ◽

East Indies ◽

Historical Figure ◽

Dutch East Indies ◽

Islamic Family Law ◽

Religious Courts

The enactment of Islamic law during colonialism was marked by the thought of Sayyid Usman, a historical figure who had a great interest in the study of Islamic law in Indonesia during the Dutch East Indies colonization. As a scholar, he has special attention to the continuity of Islamic law in Indonesia, especially regarding Islamic family law, which at that time had been widely practiced by people to replace customary law. In addition, he also contributed a lot of thoughts in the context of enforcing Islamic law by organizing religious justice institutions and compiling Islamic family law. Formally the institutions of religious justice, especially in Java and Madura, were only formed by the Dutch East Indies government in 1882, through the Staatsblad 1882 No. 152. This formation is at once a measure of the reorganization of religious justice institutions, namely by establishing new religious courts in addition to each landraad (the same court) with the same legal area, on average as large as the district. It's just that if before the religious court was independent, then with this reorganization the power to carry out the verdict was handed over to landraad. K.F. Holle, L.W.C. Van den Berg, and Snouck Hurgronje, these three Dutch people were very influential in the birth of the theory of the enactment of Islamic law in Indonesia, L.W.C. Van den Berg is one of the initiators of the theory of receptio in complexu, which states that "for Muslims full Islamic law applies because he has embraced Islam even though there are still deviations in its implementation. Next to L.W.C. Van den Berg carries the theory of receptio in complexu, and Snouck Hurgronje as the originator of receptie theory, which states that for indigenous people basically customary law applies, and Islamic law applies to indigenous people if Islamic legal norms have been accepted by society as customary law.

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TINJAUAN HUKUM ISLAM TERHADAP PROSESI SESERAHAN DALAM PERNIKAHAN ADAT BETAWI

Mozaic : Islam Nusantara ◽

10.47776/mozaic.v5i2.141 ◽

2019 ◽

Vol 5 (2) ◽

pp. 103-130

Author(s):

Syarifudin Syarifudin ◽

M.Mujib Qalyubi ◽

Irfan Hasanudin

Keyword(s):

Qualitative Research ◽

Data Analysis ◽

Research Methods ◽

Islamic Law ◽

Qualitative Research Methods ◽

Customary Law ◽

Model Data ◽

Legal Research ◽

Ethnographic Approach ◽

Traditional Marriage

This study aims to find out how the procession of surrender in traditional Betawi marriage and how a review of Islamic law against it. Is there a proposition that prohibits / forbids it or is required. This research was conducted in the area of South Kedoya Village, Kebon Jeruk District, City. West Jakarta.This research is a legal research that uses qualitative research methods with an ethnographic approach and is descriptive in nature. In extracting information, researchers use observation and interview techniques. Researchers used the snowball technique so that the information obtained could go as far as possible into Betawi cultural customs. Researchers position themselves as research instruments themselves so that the information obtained can reach its roots. The data analysis used is the Miles and Huberman model data analysis, which is interactive and continues until the data is saturated. In this study, researchers found a philosophical, sociological and ideological foundation that was embedded in the culture of Betawi marriage customary marriage. Researchers also found the arguments underlying the implementation of these surrender activities. The evidence is sourced from the Qur'an, Hadith and Ijma 'and Qiyas of the scholars'. This research concludes that the culture of seserah in Betawi traditional marriage has a philosophical and ideological foundation that has been firmly embedded in the Betawi community in the South Kedoya region. So that this surrender event becomes mandatory for people who want to marry Betawi people. whereas according to Islamic law, basically customary law is mubah (allowed). But it can become mandatory

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Indonesian Political Kleptocracy and Oligarchy: A Critical Review from the Perspective of Islamic Law

Justicia Islamica ◽

10.21154/justicia.v18i1.2352 ◽

2021 ◽

Vol 18 (1) ◽

pp. 79-96

Author(s):

Anita Marwing

Keyword(s):

Qualitative Research ◽

Political Parties ◽

Political System ◽

Islamic Law ◽

External Factors ◽

The Political ◽

Personality Factor ◽

Religious Leaders ◽

Legal Analysis ◽

Religious System

This study discusses corruption in the Indonesian political system from Islamic law, particularly regarding the Kleptocracy and political oligarchy. One of the most basic corruption causes comes from an internal personality factor, human’s character; greedy and consumptive. Additionally, some factors also come from human external factors, namely the perpetrators' coercion because they are tied to a system. Corruption is carried out not only by individuals but also in cooperation/conspiracy between the bureaucracy and corporations and political parties. Elites called them Kleptocracy and political oligarchy. This research is descriptive qualitative research with an approach based on legal analysis. This research has found several things. First, corruption in the Indonesian political system can be categorized into acts of Ghulul (treachery), Risywah (Gratification/bribery), Khiyanah (Unfaithful), Sariqah (theft), and Hirabah (Grand Theft/ Robbery). Second. The strategy to eradicate corruption in an Islamic perspective can be carried out by imposing sanctions, including sanctions in the world's dimensions and the hereafter. This research encourages the strengthening of the socio-religious system, especially among religious leaders, as a preventive and curative form of handling corruption in the political system in Indonesia.Penelitian ini membahas tentang korupsi dalam sistem politik Indonesia dalam perspektif hukum Islam, khususnya tentang kleptokrasi dan oligarki politik. Salah satu faktor penyebab korupsi yang paling mendasar adalah faktor kepribadian internal yang tamak, rakus dan konsumtif. Selain itu ada faktor yang memberi pengaruh lebih besar yakni faktor yang datang dari luar diri manusia, karena korupsi yang terjadi dewasa ini kadang adanya unsur keterpaksaan pelaku sebab terikat dalam sebuah sistem. Korupsi saat ini tidak hanya dilakukan oleh perorangan melainkan dalam bentuk kerjasama/persekongkolan antara birokrasi dan korporasi serta para elit-elit partai politik yang disebut dengan kleptokrasi dan oligarki politik. Penelitian ini merupakan penelitian kualitatif deskriptif dengan pendekatan berdasarkan legal hukum analisis. Dalam penelitian ini menemukan beberapa hal. Pertama, korupsi dalam dalam sistem politik Indonesia dapat dikategorikan dalam perbuatan Ghulul (Berkhianat), Risywah (Gratifikasi/suap), Khiyanah (Khianat), Sariqah (pencurian), dan Hirabah (Pencurian Besar/Perampokan). Kedua. Strategi pengentasan korupsi dalam perspektif Islam dapat dilakukan dengan pemberian sanksi yang meliputi sanksi berdimensi dunia dan akhirat. Riset ini mendorong penguatan sistem sosio-religi terutama keadaan para pemuka agama sebagai bentuk preventif dan kuratif penanganan korupsi dalam sistem politik di Indonesia.

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Tradition of Hileyiya: The Interaction Between Religion and Traditions in Gorontalo in Sociology of Islamic Law Perspective

Analisa Journal of Social Science and Religion ◽

10.18784/analisa.v22i1.141 ◽

2015 ◽

Vol 22 (1) ◽

pp. 57

Author(s):

Rizal Darwis

Keyword(s):

Qualitative Research ◽

Islamic Law ◽

Customary Law ◽

Religious Law ◽

Review Finding ◽

The Dead ◽

Western Law ◽

Document Review ◽

Funeral Ceremony ◽

Descriptive Qualitative

Interaction between tradition and religion in Indonesia cannot be denied. Historically, the development of national law was based on three difference laws: customary law, western law (particularly Dutch law), and Islamic law. This affects on the acceptance of the tradition that does not contradict with the religious law. This paper examines the tradition of hileyiya or funeral ceremony which is prominent among Gorontalo’s society from the sociology of Islamic law perspective. It is a descriptive qualitative research and the data was collected using observation, interviews, and document review. Finding of this study revealed that tradition of hileyiya consisting of the reciting of the Qur’an, tahlil, tahmid, shalawat and dzikir has become a legacy for Gorontalo’s society. In the sociology of Islamic law perspective, this practice provides various benefits to the dead family and the visitors. For instance, the benefits of reciting the Qur’an believed can be passed on to the dead, serve to tranquil the dead family, and remind people about the death. It can be regarded as al-urf-shahih (and it was legitimized by the basis of Islamic law as al-adat al-muhakkamah (customs can be law).

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Degradation of Customary Inheritance Law in the Sai Batin Lampung Tribe

AL- ADALAH ◽

10.24042/adalah.v17i2.7137 ◽

2021 ◽

Vol 17 (2) ◽

pp. 295-314

Author(s):

Yayan Sopyan ◽

Nusirwan Nusirwan ◽

Isnawati Rais ◽

Asmawi Aswawi

Keyword(s):

Qualitative Research ◽

Social Interaction ◽

Islamic Law ◽

Customary Law ◽

Inheritance Law ◽

Interview Technique ◽

System A ◽

Kinship System ◽

Inheritance System ◽

The Family

The Sai Batin indigenous people use the “jujur” form of marriage the male majorate inheritance system, a system in which the oldest son is entitled to all inheritance and is the successor of their descendants. So strong is the position of sons in the family that if a family does not have a son, then the family is considered as having no or broken offspring. For this reason, in the Sai Batin kinship system, the adoption of a son, either from an internal or external family, is an alternative solution. This research is qualitative research using the Islamic Law Anthropology approach. In the data collection stage, the writer used the dept-interview technique combined with a survey. This research concludes that although most of the Sai Batin tribes still adhere to the customary inheritance system, however, there has been a tendency to no longer use customary law, especially in matters of inheritance, because it is considered unfair. This is indicated by the tendency of parents to bequeath property to all their children through a grant mechanism or to distribute inheritance based on Islamic inheritance law. This change is influenced by many factors, including the most dominant factors are education, economy, and social interaction.

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STUDI KOMPARATIF TENTANG ASPEK ONTOLOGI PEMBAGIAN WARIS MENURUT HUKUM ISLAM DAN HUKUM ADAT JAWA

UNIFIKASI Jurnal Ilmu Hukum ◽

10.25134/unifikasi.v3i2.755 ◽

2018 ◽

Vol 3 (2) ◽

pp. 1

Author(s):

Moh. Zeinudin Dan Fikri

Keyword(s):

Indigenous People ◽

Islamic Law ◽

Customary Law ◽

Inheritance Law ◽

Anthropological Study ◽

Key Word ◽

Dialogical Relationship ◽

Similarities And Differences

Abstract In the socio-anthropological study, Islam embraced by the indigenous people of Java were quite influential in many aspects of their lives. Even in reality, has always found a dialogical relationship between Islamic law and customary law Java. In connection of that, this article attempts to examine and analyze the similarities and differences on aspects of ontology division of inheritance according to Islamic law and customary law Java. Despite these similarities, especially in the type and status of the estate but it also found differences in the using and distribution of the estate, class of heirs, as well as part of the child. Key Word: ontology, the division of inheritance, islamic inheritance law, customary law Java. Abstrak Dalam telaah sosio-antropologis, agama Islam yang dianut oleh masyarakat Jawa ternyata cukup berpengaruh dalam berbagai aspek kehidupan mereka. Bahkan dalam realitas, selalu ditemukan hubungan yang dialogis antara hukum Islam dan hukum adat Jawa. Dalam kaitannya dengan hal tersebut, artikel ini mencoba untuk mengkaji dan menganalisis persamaan dan perbedaan tentang aspek ontologi pembagian waris menurut hukum Islam dan hukum adat Jawa. Walaupun terjadi kesamaan terutama dalam jenis dan status harta warisan, tetapi ternyata juga ditemukan perbedaan dalam hal pemanfaatan dan pembagian harta waris, golongan ahli waris, serta bagian anak. Kata Kunci: ontologi, pembagian waris, hukum waris Islam, hukum adat Jawa.

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Analisis Hukum Islam terhadap Harta Bersama dalam Kompilasi Hukum Islam

Prosiding Hukum Keluarga Islam ◽

10.29313/islamic_family.v0i0.20514 ◽

2020 ◽

pp. 10

Author(s):

Ilham Akbar Syarif ◽

Shindu Irwansyah ◽

Ilham Mujahid

Keyword(s):

Qualitative Research ◽

Research Methods ◽

Islamic Law ◽

Customary Law ◽

Research Results ◽

Library Studies ◽

Shared Property ◽

Western Law ◽

Legal Product

Abstract:The joint asset in marriage is a legal product that may be appropriate or not in accordance with the principles of Islamic law, KHI is structured as referring to several legal sources: Islamic law, Western law, customary law, national law. Shared property as one of KHI's substance needs to be traced to the extent of its consistency on Islamic law. From the background above the problem is obtained, How is legislation under Islamic law? How are the treasures together in KHI according to Islamic law? The purpose of research is to know about legislation according to Islamic law, To know the joint treasures in KHI according to Islamic law legislation. The research methods used are library studies. This type of research is qualitative research. Results of the study: Legislation of Islamic law is the benchmark or reference to enforce a rule according to Islamic shariah, The joint treasures in KHI conform to the principles of legislation of Islamic law which contains principles of deity, justice, equality, deliberation, freedom, amar Ma'ruf nahi munkar, tolerance, and Ta'awunKeywords: mutual property, Islamic law, legislation, KHIAbstrak:Harta bersama dalam perkawinan merupakan produk hukum yang bersifat ijtihadi yang mungkin sesuai atau tidak sesuai dengan asas-asas legislasi Hukum Islam, KHI disusun merujuk kepada beberapa sumber hukum: Hukum islam, Hukum Barat, Hukum Adat, Hukum Nasional. Harta Bersama sebagai salah satu substansi KHI perlu ditelusuri sejauh mana kekonsistensinya terhadap hukum islam Dari latar belakang di atas didapatkan rumusan masalah: Bagaimana legislasi menurut hukum islam? Bagaimana harta bersama dalam KHI menurut legislasi hukum islam? Tujuan penelitian yaitu untuk mengetahui tentang legislasi menurut Hukum Islam, untuk mengetahui Harta Bersama dalam KHI menurut legislasi hukum islam. Metode penelitian yang digunakan adalah studi pustaka. jenis penelitian ini adalah penelitian kualitatif. Hasil penelitian: legislasi hukum islam adalah tolak ukur atau acuan untuk memberlakukan suatu aturan menurut Syariat Islam, Harta Bersama dalam KHI sesuai dengan asas-asas legislasi Hukum Islam yaitu memuat asas ketuhanan, keadilan, persamaan, musyawarah, kebebasan, amar ma’ruf nahi munkar, toleransi, dan ta’awun Kata kunci : Harta Bersama, Hukum Islam, Legislasi, KHI

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SEJARAH PERKEMBANGAN HUKUM WARIS DI INDONESIA

Nuansa ◽

10.29300/nuansa.v11i2.1367 ◽

2018 ◽

Vol 11 (2) ◽

Author(s):

Iim Fahimah

Keyword(s):

Indigenous People ◽

Islamic Law ◽

Colonial Period ◽

Customary Law ◽

Legal Authority ◽

European Law ◽

Inheritance Law ◽

East Indies ◽

Religious Law ◽

Dutch East Indies

In this discussion the development of inheritance law was stated, from the time before colonialism until the time of independence. In the development of inheritance law before the colonial period, the empire and the sultanate applied inheritance law as a living law in the community as well as a culture of Indonesian law in its time. When the Dutch East Indies government arrived, Indonesia had implemented Islamic religious law, which then continued and recognized its legal authority, Van den Berg conceptualized Staatsblat 1882 Number 152 which contained provisions for indigenous people or colonized people, religious laws must be applied in his environment. Snouck Hoergronje, advisor to the Dutch East Indies Government, initiated the receptie theory of Islamic issues and domestic children who pro- posed “Islam can apply if it has been perceived by customary law”, so adat is what determines the existence or absence of Islamic law. Furthermore, at the time of independence Indonesian Islamic law experts tried to make Islamic law a national law, with the effort of national seminars in the formation of law, Islamic law was made as one of the sources in addition to European law and Customary law

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PERKAWINAN MARGA HUKUL DI DESA LARIKE

DIALEKTIKA ◽

10.33477/dj.v12i2.1086 ◽

2019 ◽

Vol 12 (2) ◽

pp. 196

Author(s):

Yusup Laisouw

Keyword(s):

Indigenous People ◽

Islamic Law ◽

Customary Law ◽

Religious Law ◽

Special Occasion ◽

Ancient Times ◽

Husband And Wife

ABSTRACT According to Islamic law marriage is a sacred (sacred) agreement based on religion between husband and wife based on religious law to achieve one intention, one goal, one effort, one right, one obligation, one feeling: living as semati. Marriage According to Customary Law is one of the most important events in the lives of indigenous people. In the tradition of the Marga Hukul, only girls with the surname Hukul carry out marriages using traditional clothes that have been set during the time of the special occasion. In this bidding also, the women carried out custom in the form of prior notice to the elders of the country (their ancestors on the mountain) asking for their willingness to attend the event, this was also called the custom of mountaineering. After the women stated the mountain customs, the men began to prepare themselves and will be delivered as soon as possible to the women to carry out the custom of the mountain. For the villagers of Larika, the traditional ceremony of the Hukul clan is very sacred and has its own meaning. The level of sacredness is in the customary provisions that have been valid since ancient times until now. ABSTRAK Menurut hukum Islam perkawinan adalah perjanjian suci (sakral) berdasarkan agama antara suami dengan istri berdasarkan hukum agama untuk mencapai satu niat, satu tujuan, satu usaha, satu hak, satu kewajiban, satu perasaan: sehidup semati. Perkawinan Menurut Hukum Adat adalah salah satu peristiwa yang sangat penting dalam kehidupan masyarakat adat. Dalam tradisi Marga Hukul, hanyalah anak perempuan yang bermarga Hukul yang melakukan perkawinan dengan menggunakan baju adat yang telah ditetapkan pada masa peminangan. Dalam peminangan ini juga, pihak perempuan melakukan adat yang berupa pemberitahuan terdahulu kepada orang tua-tua negeri (nenek moyang yang ada di gunung) meminta kesediaan mereka untuk hadir dalam acara peminangan itu, ini disebut juga dengan melakukan adat gunung. Setelah pihak perempuan menyatakan adat-adat gunung tersebut, pihak laki-laki mulai mempersiapkan diri dan akan diantarkan secepatnya kepada pihak perempuan untuk melaksanakan adat gunung tersebut. Bagi masyarakat desa Larika upacara adat perkawinan marga Hukul sangat sakral dan memiliki makna tersendiri. Tingkat kesakralan itu berada pada ketentuan adat yang berlaku sejak jaman dahulu hingga sekarang. Kata kunci : perkawinan, adat, hukum adat

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THE VISUAL ANALYSIS OF MUSLIMAH CLOTHING STYLE IN JAVA (15-20 th CENTURY)

El-HARAKAH (TERAKREDITASI) ◽

10.18860/eh.v23i1.11709 ◽

2021 ◽

Vol 23 (1) ◽

pp. 41-63

Author(s):

Pingki Indrianti ◽

Oki Kurniawan ◽

Faridah Hj Hassan

Keyword(s):

Qualitative Research ◽

Visual Analysis ◽

Islamic Law ◽

Muslim Women ◽

Customary Law ◽

Fashion Design ◽

13Th Century ◽

Clothing Style ◽

Islamic Values ◽

Factual Data

Islam entered Indonesia in the 7th century and began to spread out in the 13th century with the establishment of Demak Sultanate. After the expansion of Islamic kingdoms or Sultanates, the spread of Islam in Java and Sumatra strengthened the application of Islamic law (Sharia). It was slowly replacing customary law yet still maintaining and even acculturating the local culture, with no exception concerning Muslimah clothing style (hijab or (jilbab). This non-interactive qualitative research analyzed the factual data related to the transformation of Muslimah clothing from the 15th to the 20th century focusing on Java island. The data were analyzed using the Fashion Design Components theory proposed by Stone (2006) and Seivewright (2012) to get detailed visualization of Muslimah clothing style in those eras. The result showed that Islamic values influenced the clothing style of Javanese Muslim women in terms of silhouettes, colors, details, and materials (textures) without neglecting the local culture.Islam masuk ke Indonesia pada abad ke-7 dan mulai menyebar pada abad ke-13 Masehi dengan berdirinya Kerajaan Islam Demak. Penerapan hukum Syariah Islam secara perlahan menggantikan hukum Adat namun demikian tetap mengakomodasi bahkan berkakulturasi dengan budaya setempat, termasuk dalam hal penerapan busana Muslimah (jilbab). Penelitian ini bertujuan untuk menganalisis visualisasi busana Muslimah di Indonesia khususnya di Jawa pada abad 15-20 Masehi. Penelitian kualitatif non-interaktif ini menggunakan pendekatan deskriptif yang menekankan pada data-data faktual terkait perkembangan busana wanita Muslim. Data dianalisis menggunakan teori elemen desain mode (the components of fashion) yang terdiri dari siluet, warna, detail, dan tekstur untuk mengetahui gambaran bentuk busana Muslimah pada masa tersebut. Hasil penelitian menunjukan ajaran Islam mempengaruhi gaya berpakaian wanita Muslim Jawa, baik dari segi elemen visual bentuk (siluet), warna, detail, dan material (tekstur), namun demikian tetap mempertahankan budaya lokal yang berlaku.

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