scholarly journals KAIDAH-KAIDAH ISLAM MENJAWAB PERMASALAHAN SOSIAL DAN EKONOMI UMAT

Asy-Syari ah ◽  
2019 ◽  
Vol 21 (1) ◽  
pp. 39-54
Author(s):  
Neneng Hasanah ◽  
Hamzah Hamzah
Keyword(s):  
Social Problem ◽  
Social Issues ◽  
Family Law ◽  
Human Life ◽  
Hard Work ◽  
Space And Time ◽  
Subject And Object ◽  
Islamic Family Law ◽  
Short Time

Abstract: Talking about the rules of jurisprudence on social issues, also called norms of jurisprudence on muamalah (transaction social), can not be separated from human life as social beings whose deliberations will never be completed in a short time, he needs space and time in addressing and finish it. As social beings, humans have always played an important role and dominate the issue, because he is as subject and object. So he tested must be able to provide solutions to every social problem that occurred. In muamalah jurisprudence and Islamic family law, the scope of ijtihad to be very broad and materials jurisprudence as a result of ijtihad becomes very much. While al-Quran and al-Hadith and to determine the field muamalah only sketchily which is reflected in the arguments kully (general), maqasid al-shariah, the spirit of the teachings and rules kulliyah. In this framework, humans were given the freedom sought on this earth. To prosper the life of this world, man as God's caliph must kretaif, innovative, hard work and struggle. Not fighting for life but life is a struggle to carry out the mandate of God, which is essentially for human kemashlahatan all. Thus a lot of the efforts of the jurists to give way on the problems of mankind with their ijtihad in fiqh rules about muamalah field, ranging from fundamental rules and branches.Abstrak: Berbicara tentang aturan hukum Islam pada masalah sosial, atau disebut juga dengan fiqih muamalah, tidak dapat dipisahkan dari kehidupan manusia sebagai makhluk sosial yang tidak akan pernah selesai dalam waktu singkat, ia mem­butuh­kan ruang dan waktu dalam menyikapi dan menyelesaikannya. Sebagai makhluk sosial, manusia selalu memainkan peran penting dan mendominasi masalahnya, kare­na ia sebagai subjek dan objek pada permasalahan tersebut. Maka ia diuji sejauh mana mampu memberikan solusi pada setiap masalah sosial yang terjadi. Dalam perma­salahan sosial/muamalah dan hukum keluarga Islam, ruang lingkup ijtihad menjadi sangat luas dan materi sebagai hasil dari ijtihad menjadi sangat banyak. Sedangkan al-Quran dan al-Hadits dalam bidang muamalah tidak secara eksplisit menjelaskannya, ia hanya tercermin dalam kaidah kully (umum), maqasid al-syariah, semangat ajaran dan aturan kulliyah. Berdasar­kan kerangka itulah manusia diberi kebebasan berusaha di muka bumi ini, berusaha untuk menjadi yang terbaik. Dalam memakmurkan kehidupan alam jagat raya, manusia sebagai khalifah Allah harus kreatif, inovatif, kerja keras, dan berjuang untuk menggali potensinya sebagai wakil Allah di bumi ini. Bukan berjuang hanya sekedar untuk hidup, tetapi hidup ini adalah perjuangan untuk melaksanakan amanat Allah yang pada hakikatnya untuk kemashlahatan manusia semua. Sehingga dengan demikian, banyak sekali usaha-usaha para fuqaha (ahli hukum Islam) untuk memberikan jalan pada permasalahan umat manusia dengan ijtihad mereka dalam bidang kaidah fiqih tentang muamalah, mulai dari kaidah asasi dan cabangnya.     

scholarly journals THE CHANCE ON ISLAMIC FAMILY LAW STUDY IN INDONESIA

2019 ◽  
Vol 4 (1) ◽  
pp. 42-55
Author(s):  
Ali Abubakar
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Space And Time ◽  
Head Of State ◽  
Islamic Family Law ◽  
The Law ◽  
Textual Content ◽  
Ritual Practices

Among the numerous problems frequently discussed by Islamic jurists is the separation of Muhammad's functions between as a Prophet or Apostle and as the head of a state. Sunnah as a reflection of the former must be carried out as it is, while the sunnah that represents the latter should be seen through adjusting the context to particular places and times. In general, the former is much related to the issues of ritual practices (Ibadah / God worshiping) which are regarded static or fixed in nature; probability of changes and development does not seem to appear in this domain although diversity does exist. Contrawise, a study on Muhammad's function as the head of state will experience progressive changes because it involves changes of variables such as time, place, circumstance, motivation, and tradition. However, due to the nature of bidimensionality of Islamic law, Muhammad's gait as the head of state is inseparable from the textual content of revelation which is rigid in nature; such particular content will stay unchanged across space and time. This content is called "value" (e.g. Syamsul Anwar), or maqāṣid al-syarī`ah (al-Ghazali, al-Syāṭibī, al-Ṭūfī, Ibnu Asyūr) or — ratio legis (Fazlur Rahman). The law can experience changes in adjustment to space and time under the same textual content in use as a guide

Changes in environment as cause for environmentally induced migration of people

2017 ◽  
pp. 527-537
Author(s):  
Aleksandra Ljustina
Keyword(s):  
Ad Hoc ◽  
Social Issues ◽  
Human Life ◽  
Modern Society ◽  
Human Interaction ◽  
Complex Relation ◽  
Environmental Migration ◽  
Global Environmental ◽  
Adequate Definition ◽  
The Subject

Migration is one of the oldest and most used strategies for overcoming negative social issues. Despite the fact that it is historically deeply rooted, environmental migration as a social phenomenon has only recently become the subject research of numerous scientific fields. However, the study of current environmental migration is characterized by a number of issues, such as absence of an adequate definition and multi-causality of environmental migration. In this paper, through conceptual framework, author analyzed two main questions: who are environmental migrants and what reasons cause environmental migration. Due to the destruction of the global environmental balance, as well as accumulated environmental disturbances, it is likely that environmental migration will increase in future and there is nowhere you cannot make more use of scientific and professional projection of the future than in demographic and environmental spheres of human life. There is no doubt that our future is unpredictable. However, the environmental factors influencing the pattern of human interaction with the environment must be taken into account when projecting future development of the modern society. Such is the context in which the complex relation among migration, change and the environment has to be studied. In order to establish the basis for controlling environmental migration caused by negative changes in the environment, it is necessary to adopt a consistent strategy instead of ad hoc activities that are being used. In this paper, author analyzed societal response for the challenges caused by environmental migration, specifically regarding actions related to governing environmental migrations.

scholarly journals [The Wife's Obligation to Fulfill Inner Maintenance to Husband Who is Infected With Hiv / Aids: According to Islamic Family Law and Case Study] Kewajipan Isteri Menunaikan Nafkah Batin Kepada Suami yang Dijangkiti Hiv/ Aids: Menurut Undang-Undang Keluarg

2015 ◽  
Vol 9 ◽  
pp. 64-75
Author(s):  
Md. Zawawi Abu Bakar ◽  
Rajwani Md. Zain ◽  
Wan Ab Rahman Khudzri Wan Abdullah
Keyword(s):  
Family Law ◽  
Study Data ◽  
People Living With Hiv ◽  
Interview Methods ◽  
Islamic Family Law ◽  
Living With Hiv ◽  
The Relationship ◽  
Husband And Wife ◽  
Hiv Aids

This paper aims to explain the dilemma that occurs in marital relationships. The issue of performing the external or internal maintenance obligation on the husband who has HIV / AIDS causes the wife to suffer. Thus, a qualitative study has been done to identify the dilemma that occurs in the relationship between husband and wife. Archival research methods such as the provisions of Islamic Family Law (UUKI), fiqh munakahat and case studies have been used. Interview methods were also performed to answer the objectives of the study. A total of 8 respondents, namely the wives of AIDS sufferers, were interviewed to obtain study data and the data was finally analyzed manually (QDA). The results show that there is discrimination against people living with HIV / AIDS (OHDHA) (wife) in the form of external and internal maintenance (husband and wife relationship). Even sadder, all respondents have been infected with HIV / AIDS as a result of intimate relationships with their husbands. The study finally concludes that OHDHA (wife) needs guidance and understanding of how to deal with the dilemma of performing duties as a wife and avoiding darar treatment from her partner (husband). Keywords: UUKI, Obligation, Wife, nafkah, HIV/AIDS. Makalah ini bertujuan menjelaskan dilema yang berlaku dalam hubungan suami isteri. Isu berkenaan melaksanakan kewajipan nafkah zahir atau batin terhadap suami yang menghidap HIV/AIDS menyebabkan isteri menderita. Justeru, satu kajian kualitatif telah dilakukan untuk mengenal pasti dilemma tersebut yang berlaku dalam hubungan suami isteri. Kaedah kajian arkib seperti peruntukan Undang-Undang Keluarga Islam (UUKI), fiqh munakahat dan kajian kes telah digunakan. Kaedah temubual juga telah dilakukan untuk menjawab objektif kajian. Responden seramai 8 orang iaitu isteri kepada penghidap AIDS telah ditemubual bagi mendapat data kajian dan data akhirnya dianalisis secara manual (QDA). Hasil kajian menunjukkan bahawa berlaku diskriminasi terhadap Orang Hidup Dengan HIV/AIDS (OHDHA) (isteri) iaitu dalam bentuk nafkah zahir dan batin (hubungan suami isteri). Lebih menyedihkan lagi semua responden telah dijangkiti HIV/AIDS hasil hubungan intim bersama suami. Kajian akhirnya menyimpulkan bahawa OHDHA (isteri) perlu kepada bimbingan dan pemahaman bagaimana menangani dilemma melaksanakan kewajipan sebagai isteri dan mengelakkan daripada perlakuan darar daripada pasangannya (suami).   Kata kunci: UUKI, kewajipan, isteri, nafkah, HIV/AIDS

scholarly journals Mekanisme Majelis Tahkim Dalam Penyelesaian Sengketa Rumah Tangga (Analisis Enakmen Undang-Undang Keluarga Islam Nomor 2 Tahun 2003 Seksyen 48 tentang Penambahan Kaedah-Kaedah Hakam di Mahkamah Rendah Syariah Shah Alam, Selangor, Malaysia)

2020 ◽  
Vol 20 (1) ◽  
pp. 75
Author(s):  
Muslem Muslem ◽  
Siti Aminah Binti Abd Samat
Keyword(s):  
Dispute Resolution ◽  
Family Law ◽  
Assembly Process ◽  
Knowing How ◽  
Resolution Process ◽  
Dispute Resolution Process ◽  
Islamic Family Law ◽  
Descriptive Method ◽  
Husband And Wife

Majelis Tahkim sebagai proses penyelesaian sengketa (syiqāq) yang melibatkan pertemuan suami dan isteri bersama dengan Hakam untuk tujuan perdamaian atau perceraian dengan lafaz talak atau dengan khuluk. Berdasarkan fakta empiris menyatakan bahwa salah satu provinsi yang paling menonjol menggunakan metode Majelis Tahkim ini adalah Provinsi Selangor. Sebagaimana yang diketahui oleh penulis bahwa praktek Majelis Tahkim di Mahkamah Rendah Syariah Shah Alam menggunakan Kaedah-Kaedah Hakam yang diterapkan khusus di Provinsi Selangor sahaja yang berbeda dengan provinsi yang lain di Malaysia. Penelitian ini bertujuan untuk mendapatkan gambaran bagaimana praktek Enakmen Undang-Undang Keluarga Islam Nomor 2 Tahun 2003 Seksyen 48 mengenai penambahan Kaedah-Kaedah Hakam (Negeri Selangor) terhadap pelaksanaan Majelis Tahkim dalam penyelesaian sengketa rumah tangga (syiqāq) di Mahkamah Rendah Syariah Shah Alam. Penulisan skripsi ini adalah bertujuan untuk mengetahui bagaimana mekanisme Majelis Tahkim dalam penyelesaian sengketa rumah tangga dan keunggulan Kaedah-Kaedah Hakam yang digunakan. Oleh itu, penulisan ini menggunakan metode deskriptif analisis. Dari hasil penelitian penulis dapat disimpulkan bahwa mekanisme Majelis Tahkim dalam penyelesaian sengketa rumah tangga di Mahkamah Rendah Syariah Shah Alam menggunakan Kaedah-Kaedah Hakam terdapat beberapa keunggulan antaranya menjelaskan tentang Hakam dan proses Majelis Tahkim secara rinci sebagai panduan Hakam. Seterusnya, proses Majelis Tahkim ini mampu mengurangi beban Mahkamah Syariah dalam menyelesaikan kasus yang banyak di meja Mahkamah. Oleh hal yang demikian, diharapkan bagi pihak kerajaan perundangan untuk memberlakukan Kaedah-Kaedah Hakam ini bagi semua provinsi di Malaysia agar Hakam mendapatkan panduan lebih mendalam terkait Hakam dan proses Majelis Tahkim. Tahkim Assembly as a dispute resolution process (SYIQĀQ) involving a husband and wife meeting along with Hakam for peace or divorce with the pronunciation of Talak or with Khuluk. According to empirical facts, it states that one of the most prominent provinces using the method of the Tahkim assembly is Selangor province. As it is known by the authors that the practice of the Tahkim assembly in Shah Alam Sharia court used the essential methods applied in the province of Selangor only different from other provinces in Malaysia. This study aims to obtain an overview of the enactment of Islamic Family Law number 2 the year 2003 section 48 on the addition of the Hakam methods (Selangor State) on the implementation of the Tahkim assembly in the settlement of household disputes (SYIQĀQ) in the Syariah low court of Shah Alam. The writing of this thesis is aimed at knowing how the Tahkim assembly mechanisms in the settlement of household disputes and the excellence of the Hakam methods used. Thus, this writer uses a descriptive method of analysis. From the results of the author's research can be concluded that the mechanism of the Tahkim assembly in the settlement of household disputes in Shah Alam Syariah low court using the essential methods there are several advantages between explaining Hakam and the process of Tahkim assembly in detail as a guide to Hakam. Subsequently, the Tahkim assembly process was able to reduce the burden of sharia Court in resolving many cases at the Court table. Therefore, it is expected for the legal government to enforce this Hakam method for all provinces in Malaysia for Hakam to obtain a more in-depth guide to the Hakam and the process of the Tahkim assembly.

scholarly journals PERSEPSI WARNA EMAS PADA PERHIASAN PENGANTIN KARO DI SEI BINGEI, KABUPATEN LANGKAT, SUMATERA UTARA

2021 ◽  
Vol 2 (1) ◽  
pp. 49
Author(s):  
Sartika Br Sembiring
Keyword(s):  
Data Collection ◽  
Role Models ◽  
Extended Family ◽  
Human Life ◽  
Strong Relationship ◽  
Hard Work ◽  
Domestic Life ◽  
Deep Meaning ◽  
Descriptive Qualitative

Color in human life has a very important role. With color, humans can identify something that appears in front of them. There is a strong relationship between color and one’s emotions that can even cause a feeling that is unique to a person. Karo bridal jewelry uses gold as a whole, from bracelets, necklaces to earrings worn by the bride and groom. This study focuses on the role of gold in Karo bridal jewelry in influencing the perception of the bride and groom in living a new household. The method used in this research is descriptive qualitative with data collection techniques in the form of observation, interviews and documentation. The results showed that the perception of the gold color in the Karo people, especially the bride and groom, had a very deep meaning, namely the value of responsibility, the value of hard work, the value of honesty and the value of prosperity expected in domestic life. The perception of value that arises from the gold color of jewelry reflects that both the bride and the extended family must be able to become role models who have luxurious and effective symbols such as gold.ABSTRAK Warna di dalam kehidupan manusia memiliki peranan yang sangat penting. Dengan warna manusia dapat mengidentifikasi sesuatu yang tampak dihadapannya. Terdapat keterkaitan kuat antara warna dengan emosi seseorang yang bahkan dapat menimbulkan suatu perasaan yang khas dari diri seseorang. Perhiasan pengantin Karo menggunakan warna emas secara keseluruhan mulai dari gelang, kalung sampai dengan anting yang dikenakan oleh kedua pengantin. Penelitian ini memfokuskan peran warna emas pada perhiasan pengantin Karo dalam mempengaruhi persepsi pengantin dalam menjalani rumah tangga yang baru. Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif dengan teknik pengumpulan data berupa observasi, wawancara dan dokumentasi. Hasil penelitian menunjukkan persepsi warna emas pada masyarakar Karo khususnya kedua pengantin memiliki arti yang sangat dalam yaitu nilai tanggung jawab, nilai kerja keras, nilai kejujuran serta nilai kemakmuran yang diharapkan dalam kehidupan rumah tangga. Persepsi nilai yang timbul dari warna emas perhiasan mencerminkan kedua pengantin dan keluarga besar harus mampu menjadi panutan yang memiliki simbol mewah dan tepat guna seperti emas. Kata Kunci : Emas; Perhiasan; Pengantin Karo

scholarly journals Representasi LGBT dalam Perspektif Ideologi Khilafah: Kajian Transitivitas dalam Buletin Kaffah

2019 ◽  
Vol 25 (2) ◽  
pp. 343-358
Author(s):  
Dede Fatinova ◽  
Yasir Mubarok ◽  
Ratna Juwitasari Emha
Keyword(s):  
Social Problem ◽  
Islamic Law ◽  
Social Issues ◽  
Descriptive Analysis ◽  
Controversial Issue ◽  
Theory Approach ◽  
Political Issues ◽  
Indonesian Government ◽  
Radical Ideology ◽  
New Form

Ideologi khilafah merupakan sebuah ideologi yang kerap kali diinterpretasikan sebagai ideologi yang cukup radikal. Umumnya ideologi khilafah menyoroti isu-isu politik yang bertentangan dengan syariat Islam. Namun, kali ini ideologi khilafah juga menyoroti isu sosial, yaitu LGBT. LGBT merupakan isu yang kontroversial secara global. Sementara ideologi khilafah merupakan sebuah paham yang konsepnya bertentangan dengan negara Indonesia.  Penyebaran ideologi khilafah sudah dilarang oleh pemerintah Indonesia. Namun eksistensinya masih hadir dalam rupa yang baru, yaitu pada sebuah buletin bernama KAFFAH. Kajian ini akan mengungkapkan bagaimana LGBT direpresentasikan dalam perspektif ideologi khilafah. Data dalam penelitian ini berasal dari artikel tentang LGBT pada media Kaffah, edisi 025 yang dirilis pada 26 Januari 2018. Selanjutnya data dikaji secara kualitatif dengan metode analisis deskriptif. Penelitian ini menggunakan pendekatan teori Transitivitas sebagai teori yang menyatakan bahwa bahasa merupakan representasi dari pengalaman manusia. Transitivitas ini berfokus pada tiga komponen, yaitu proses, partisipan, dan sirkumtan. Berdasarkan uraian Transitivitas, diketahui bahwa dalam perspektif ideologi khilafah, LGBT bukan hanya direpresentasikan sebagai masalah sosial, tapi juga sebagai implikasi dari tidak adanya Undang-undang yang bersumber dari hukum Islam yang secara eksplisit dapat menjerat LGBT. The khilafah ideology is an ideology that is often interpreted as a fairly radical ideology. Generally, the ideology of the khilafah highlights political issues that are contrary to Islamic law. However, the Khilafah ideology also highlights social issues, namely LGBT. LGBT is a controversial issue globally. While the khilafah ideology is a concept that is contrary to the Indonesian state. The Indonesian government has banned the spread of the khilafah ideology. But its existence is still present in a new form such as a bulletin called KAFFAH. This study aims to describe how LGBT is represented in the perspective of khilafah. The data of this study is a KAFFAH bulletin article, 025 editions, which released on January 26, 2018. Furthermore, the data were analyzed qualitatively by descriptive analysis methods. This study uses the Transitivity theory approach as a theory which states that language is a representation of human experience. The Transitivity focuses on three components; process, participants, and circumstance. Based on the description of Transitivity, LGBT is not only represented as a social problem but also as an implication of the absence of laws that originate from Islamic law which can explicitly ensnare LGBT.

scholarly journals POLIGAMI DALAM PERSPEKTIF FILSAFAT HUKUM ISLAM (KRITIK TERHADAP HUKUM PERKAWINAN DI INDONESIA)

2017 ◽  
Vol 10 (1) ◽  
pp. 49
Author(s):  
Danu Aris Setiyanto
Keyword(s):  
Islamic Law ◽  
Social Issues ◽  
Family Law ◽  
Public Awareness ◽  
Marriage Law ◽  
Philosophical Approach ◽  
Positive Law ◽  
Main Requirement ◽  
The Poor

This paper will focus on polygamy with a philosophical approach to Islamic law and directly associated with the marriage law in Indonesia. Polygamy is an issue in family law of Islam in the discussion of fiqih both classic and contemporary. Even polygamy is a discussion that is always debated theologically and anthropocentrically. In the positive law in Indonesia, polygamy is allowed with certain conditions which are strict and in it famous with the principle of monogamy. The main requirement of polygamy both in fiqih and in Act No. 1 of 1974 on Marriage is fair, both physically and spiritually. Polygamy is a right that can only be owned by the husband and not owned by the wife. In the philosophy of Islamic law, polygamy is certainly not due only to the satisfaction of mere biological. But more than that, polygamy is interpreted as a solution to resolve a number of social issues such as the poor orphans, protection of the poor widow, and others. Polygamy in philosophy also has the meaning of protection, to avoid lewdness, and justice for feminists. However, in practice in Indonesia, philosophy of polygamy in the Marriage Law considered  by some of parties, can not be realized effectively. This is due to the absence of strict sanctions, weak administration, and the lack of public awareness in obeying the rules of religion and the Marriage Law in Indonesia. [Tulisan ini akan difokuskan tentang poligami dengan pendekatan filosofis hukum Islam dan dikaitkan langsung dengan hukum perkawinan di Indonesia. Poligami merupakan isu dalam hukum keluarga Islam baik dalam pembahasan fikih klasik maupun fikih kontemporer. Bahkan poligami adalah pembahasan yang selalu diperdebatkan secara teologis maupun antroposentris. Dalam hukum positif di Indonesia, poligami diperbolehkan dengan syarat-syarat tertentu yang ketat dan di dalamnya terkenal dengan asas monogami. Syarat utama poligami baik dalam  fikih maupun dalam Undang-Undang No. 1 Tahun 1974 tentang Perkawinan adalah adil, baik secara lahir maupun secara batin. Poligami merupakan hak yang hanya dimiliki oleh suami dan tidak dimiliki oleh istri. Secara filosofi hukum Islam, poligami tentu saja bukan karena hanya untuk kepuasan biologis semata. Namun lebih dari itu, poligami dimaknai sebagai solusi untuk menyelesaikan sejumlah persoalan sosial seperti adanya anak yatim yang kurang mampu, perlindungan janda yang lemah dan lain-lain. Poligami secara filosofi juga memiliki makna perlindungan, menghindari perbuatan keji, dan keadilan bagi kaum feminis. Namun dalam praktinya di Indonesia, makna filosofi poligami dalam UU Perkawinan dianggap sejumlah pihak tidak dapat diwujudkan efektif. Hal ini disebabkan karena tidak adanya sanksi yang tegas, lemahnya administrasi, dan lemahnya kesadaran masyarakat dalam menaati aturan agama dan UU Perkawinan di Indonesia.]

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