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

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

<p><em>Interaction between tradition and religion in Indonesia can</em><em>no</em><em>t be denied. Historically, the development of national law was based on three difference laws: customary law, western law (particularly Dutch law), and Islamic law. </em><em>This affects on the acceptance of the tradition that does not contradict with the religious law. </em><em> This paper examines the tradition of hileyiya or funeral ceremony which is prominent among Gorontalo’s society from the sociolo</em><em>gy</em><em> of Islamic law</em><em> perspective</em><em>. 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 </em><em>consisting of </em><em>the reciting of the Qur’an, tahlil, tahmid, shalawat and dzikir</em><em> </em><em>has bec</em><em>o</em><em>me a </em><em>legacy</em><em> for Gorontalo’s society. In </em><em>the </em><em>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).</em><em></em></p>

scholarly journals Legislasi Hukum Islam dalam Sistem Hukum Nasional

2020 ◽  
Vol 4 (2) ◽  
pp. 116-126
Author(s):  
Ainun Najib
Keyword(s):  
Legal System ◽  
Islamic Law ◽  
Customary Law ◽  
The Political ◽  
Legal Development ◽  
Positive Law ◽  
Religious Law ◽  
National Legal System ◽  
Western Law ◽  
Islamic Values

Constitutionally, Indonesia is neither a religious state nor a secular state, but a state based on Pancasila. The ideology of this nation also influences the development of law in it, which is not based on religion nor adheres to the secular legal system. Based on the Pancasila philosophy, Indonesia's national legal system recognizes religious law, customary law and Western law as a source of material law in the formation of national law. The existence of Islamic law in the national legal system experienced ups and downs, due to the influence of the political power of each era of government. Transforming Islamic law into national law requires negotiation and dialectics through a friendly approach and does not trigger national disintegration. So that the process of transformation into the resulting national law can be divided into two forms, first, Islamic law is adapted into positive law in the form of organic law. Second, accommodation in the form of absorption of Islamic values into national law, by not using Islamic / Islamic labels. The transformation of Islamic law into national law is a manifestation of responsive and accommodative legal development.

scholarly journals Analisis Hukum Islam terhadap Harta Bersama dalam Kompilasi Hukum Islam

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

Ambiguities of Colonial Law: the Case of Muhammadu Aminu, Former Political Agent and Chief Alkali of Kano

2009 ◽  
Vol 36 ◽  
pp. 17-52
Author(s):  
Philip Atsu Afeadie
Keyword(s):  
Rule Of Law ◽  
Islamic Law ◽  
Customary Law ◽  
Religious Leader ◽  
Political Agent ◽  
Judicial Administration ◽  
Western Law ◽  
Political Agents ◽  
Productive Systems ◽  
Colonial Government

Colonial law in Africa involved European moral and legal codes representing some rules of western law, as well as elements of African customary law. However, the colonial situation embodying political and economic domination necessarily negated the ideal practice of the rule of law. Nevertheless, the need arose to introduce some aspects of western law and codes of administration, including salary and benefits schemes for African employees of the colonial government, and legal entitlements such as court trials for accused government employees. These considerations were deemed necessary, if at least to propitiate metropolitan critics of the colonial establishment. Also some rule of law was required for the organization of the colonial economy, including regulation of productive systems and commercial relations. As well, the need for indigenous support necessitated dabbling in indigenous customary conventions. In Muslim polities such as Kano in northern Nigeria, customary conventions included Islamic law.On the establishment of colonial rule in Kano, judicial administration was organized on three principal institutions, involving the resident's provincial court, the judicial council (emir's court), and the chief alkali's court in Kano City with corresponding district alkali courts. The resident's provincial court had jurisdiction over colonial civil servants, including African employees such as soldiers, police constables, clerks and political agents. Also, the provincial court was responsible for enforcing the abolition of the slave trade in the region. The judicial council, classified as “Grade A” court, was composed of the emir, thewaziri(chief legal counselor), the chiefalkaliof Kano (chief judge), theimam(the religious leader of Kano mosque), thema'aji(treasurer), and general assistants including some notable scholars of Kano city. The council adopted thesha'ria(Muslim law) and local Hausa custom, and its jurisdiction extended over “matters of violence, questions of taxation and administration, and cases involving property rights, whether over land, livestock, trade goods, or slaves.” On the issue of capital sentencing, the judicial council required the approval of the resident. The council was also prohibited from authorizing punishments involving torture, mutilation, or decapitation.

scholarly journals PENERAPAN PRINSIP SYARIAH DALAM PEYELENGGARAAN LAYANAN PINJAM-MEMINJAM BERBASIS FINTECH

2020 ◽  
Vol 6 (7) ◽  
pp. 1521
Author(s):  
Basrowi Basrowi ◽  
Julianas Julianas
Keyword(s):  
Qualitative Research ◽  
Information Technology ◽  
Islamic Law ◽  
Service Providers ◽  
Secondary Data ◽  
Accounts Payable ◽  
Financial Transactions ◽  
Financial Technology ◽  
Descriptive Qualitative

This study aims to describe the application of sharia principles in the implementation of fintech-based lending services. The method used in this study is descriptive qualitative research and literature. The data used is secondary data from various relevant and up to date literature. Based on the results of the analysis it can be concluded that accounts payable is an agreement between two parties giving money or goods to a second party to be utilized. In terms of engagement in accordance with Islamic law or according to sharia, contracts through information technology media still have to fulfill harmony and terms of contract. The contract scheme implemented by service providers includes the Wakalah bil Ujrah contract and the Musyarakah contract. In the field of muamalah known as the principle of Islamic law, namely the principle of skill or change. The terms of Ijab Qobul must describe the agreement of the parties to enter into the online debt agreement. To achieve this, it is necessary to apply the principles of Islamic engagement, sharia, into financial transactions and other businesses that are consistently related.Keywords: financial technology, sharia, principle

scholarly journals POLEMIK PEMBERIAN HARTA WARIS MELALUI WASIAT KEPADA ANAK ANGKAT

Asy-Syari ah ◽  
2014 ◽  
Vol 16 (2) ◽  
Author(s):  
Habiburrahman Habiburrahman
Keyword(s):  
Islamic Law ◽  
Customary Law ◽  
Foster Child ◽  
The Law ◽  
Western Law ◽  
Paper Author ◽  
Laws And Regulations

This paper describes the polemic of the distribution of waris for foster child in the study of Islamic law and the laws and regulations in Indonesia. The distribution of estate to foster child was regulated in article 209 in the Compilation of Islamic Law (KHI). Thus, this is a signal that the influence of customary law and Western law had entered in KHI . Therefore, by this paper, Author would like to emphasize that the distri­bu­tion of waris to the foster child by using the concept of wasiat wajibah in KHI is wrong. It is not based on the shari'ah (qath‘iy al-dilâlah), but rather based on logic of the law and humanitarian considerations, and it is zhan­niy al-dilâlah. Thus, author sure that the distribution of waris by one third (1/3) of estate to the foster child by using the concept of wasiat wajibah is an erroneous ijtihad, cotradiction with the texts, and could be detrimental to the main heirs.

scholarly journals EKSISTENSI HUKUM WARIS DI INDONESIA: ANTARA ADAT DAN SYARIAT

Asy-Syari ah ◽  
2015 ◽  
Vol 18 (1) ◽  
Author(s):  
Komari Komari
Keyword(s):  
Islamic Law ◽  
East Asian ◽  
Colonial Period ◽  
Customary Law ◽  
The Political ◽  
Inheritance Law ◽  
Muslim Society ◽  
Western Law ◽  
The Government ◽  
Asian People

This paper explains about the application of inheritance law in Indonesia which is strongly influenced by three law systems such as Islamic law, customary law, and Western law. At the beginning of Islam in Indonesia, Islamic law is very dominant in the implementation of Islamic inheritance law which is intergrated with culture and tradition among Muslim society. In Colonial period, the government of Dutch East Hindia started to establish Western law for European and East Asian people. But for the Muslim citizens in Indonesia was implement­ting the combination of Islamic law and customary law. In the independence period, the political of law has been changed through unification and codification of Islamic law into the Indonesia rules formally, including in the application of Islamic inheritance law. As long as this policy, Islamic inheritance law in Indonesia has a characteristic of the combination between Islamic law and customary law.

scholarly journals The Contact Point of Customary Law and Islamic Law (Legal History Perspective)

2018 ◽  
Vol 5 (2) ◽  
pp. 51-59
Author(s):  
Rachmi Sulistyarini ◽  
A. Rachmad Budiono ◽  
Bambang Winarno ◽  
Imam Koeswahyono
Keyword(s):  
Islamic Law ◽  
Contact Point ◽  
Seventh Century ◽  
Customary Law ◽  
Inheritance Law ◽  
Legal Traditions ◽  
The People ◽  
Special Character ◽  
Religious Law ◽  
The Relationship

The period before various legal traditions encounter to Indonesia, the people living in these islands has owned rules that contain the value of values as the original law. The term of original law is also known as the name of "chthonic" law, and is used as the customary law of the community of Indonesia, or the archipelago known at that time. The customary law tradition is very different from other legal traditions; this system has a special character that is very different from the character of other legal traditions. Furthermore, around the seventh century of AD, the influence of religion encounter as well; the first is Hinduism, then the religion of Islam brought by traders from Arabia and India. The term known as custom, with its unwritten form and religious element as the definition proposed by Soepomo (1996), is indeed identical with the term given by experts in the colonial period such as: “Godsdientige Wetten, Volks instelingen En Gebruiken" (Regulation of Religious Ordinance, People's Institution and Customs), "Godsdientige Wetten, Instelingen En Gebruiken (Religious Regulations, Institutions, and Customs), Met Hunne Godsdiensten en Gewoonten Samenhangen de Rechts Regelen" (Rules of law relating to Religion and religion customs habits), in addition there are also called the Islamic Law or Mohameden Law. It shows that at that time Customary Law is equalized as religious law. The point of contact  between the two can also be identified from the theories that develop at that time as in the theory of Receptio in Complexu (Salmon Keyzer and van Den Berg); Receptie Theory (Scouck Hurgronye); Theory of Receptio a Contrario (Ha zairin). The relationship between customary law and Islamic law is widely found in the field of family law that is the issue of marriage law and inheritance law. After Independence, legislation products related to Islamic law include Law no 1 of 1974, Law no 50 of 2009, Law no 21 of 2008 regarding Islamic Banking.Int. J. Soc. Sc. Manage. Vol. 5, Issue-2: 51-59

scholarly journals Konparasi Syarat Keabsahan “Sebab Yang Halal” Dalam Perjanjian Konvensional Dan Perjanjian Syariah

2017 ◽  
Vol 2 (1) ◽  
pp. 1
Author(s):  
Lukman Santoso ◽  
Tri Wahyu Surya Lestari
Keyword(s):  
Social Relations ◽  
Social Relationship ◽  
Islamic Law ◽  
Specific Form ◽  
Customary Law ◽  
Community Relations ◽  
Sense Of Security ◽  
The Difference ◽  
Western Law ◽  
Modern Era

As social beings, social relations are fundamental and inseparable. Social interaction that has many differences requires the existence of a specific guidance or law adopted by the community. The law is for the sake of realizing a sense of security and assured in establishing community relations, as well as to realize a good social relationship, harmonious and without having to harm others. A specific form of guidance in society is the agreement. Indonesia has three sub-systems of law that are broadly divided into namely western law, customary law, and Islamic law. The procurement of agreements in order to increase security and certainty is already inevitable in the modern era, which is rapidly growing as it is today. Therefore, before entering into an agreement, it is necessary to comply with all conditions of the validity of the agreement in order for the agreement to become valid as a law so that the purpose of the agreement can be reached. One of the terms of the validity of the treaty that is "lawful cause" is an important thing to be studied deeply by the parties who make the contract because of the difference of the legal system in its environment (Indonesia) is mainly the conventional agreement system which is used as the standard of legislation in Indonesia and the system Islamic agreement or sharia that is used as the guidance of the majority of Indonesian people who are Muslims, so that there are no things that do not want inflicted in the future

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

2021 ◽  
Vol 21 (1) ◽  
Author(s):  
Muhammad Mutawali
Keyword(s):  
Qualitative Research ◽  
Indigenous People ◽  
Political System ◽  
Islamic Law ◽  
17Th Century ◽  
Customary Law ◽  
Traditional Practices ◽  
System Changes

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.

scholarly journals MEMBACA PERKAWINAN MASYARAKAT ISLAM SASAK DARI PERSPEKTIF INTERLEGALITAS HUKUM

2018 ◽  
Vol 10 (2) ◽  
pp. 115
Author(s):  
Murdan Murdan
Keyword(s):  
Local Community ◽  
Islamic Law ◽  
The State ◽  
Legal Order ◽  
Customary Law ◽  
State Law ◽  
Legal Tradition ◽  
Social Contracts ◽  
Religious Law ◽  
Tribal Societies

This paper will discuss the side of the interlegality and interlaw among customary law, religious law and state law in tribal societies in Indonesia, which is focused on the marriage of Sasak people. As an Indonesian local community, the Sasak community has their own local laws in undergoing interactions and social contracts between each other, especially in matters of marriage. Along with the embrace of Islam by the Sasak community, the Islamic law also contributes in decorate every process of the marriage. In addition to the existence of customary law and Islamic law that adorn the marriage of the Sasak community, there is also a modern legal tradition, namely state law. As part of the Indonesian society, the Sasak people cannot escape the great influx of modern legal tradition or national law positivism, which is directly echoed by the state. Departing from this illustration, the discussion in this paper includes: the interlegality between Sasak customary law and religious law (Islamic law); the interlegality between Sasak customary law and state law; and the last is the interlegality among Sasak customary law (local legal order), religious law (Islamic law/Islamic legal order), and state law (state legal order).Tulisan ini akan membahas sisiinterlegalistikantara hukum adat, hukum agama dan hukum negara pada masyarakat kesukuan di Indonesia, yang difokuskan pada perkawinan masyarakat suku Sasak. Sebagai masyarakat lokal Indonesia, masyarakat Sasak memiliki hukum lokal sendiri dalam menjalani intraksi dan kontrak sosial antara satu sama lain, khususnya dalam persoalan perkawinan. Seiring dengan dipeluknya agama Islam oleh masyarakat Sasak, maka hukum Islam pun memberi andil dalam menghiasi setiap proses-proses perkawinan itu. Selain keberadaan hukum adat dan hukum Islam yang menghiasi perkawinan masyarakat Sasak, terdapat juga tradisi hukum modern, yakni hukum negara. Sebagai bagian dari masyarakat Indonesia, masyarakat Sasak tidak bisa melepaskan diri dari arus besar legisme atau positifisme hukum nasional, yang secara langsung digaungkan oleh negara. Berangkat dari ilustasi ini, maka pembahasan dalam tulisan ini meliputi: interlegalistik antara hukum perkawinan adat Sasak dan hukum agama (Hukum Islam); interlegalistik antara hukum perkawinan adat Sasak dan hukum negara; dan terakhir adalah interlegalistik antara hukum perkawinan adat Sasak, hukum agama (hukum Islam), dan hukum negara.

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