scholarly journals NIKAH MUT{’AH SEBAGAI ALTERNATIF HUKUM PERKAWINAN ISLAM: Telaah terhadap Pemikiran Sudirman Tebba

2016 ◽  
Vol 9 (1) ◽  
Author(s):  
Khusniati Rofi'ah
Keyword(s):  
Islamic Law ◽  
Social Institution ◽  
Structural Theory ◽  
Muslim Community ◽  
Sexual Relations ◽  
Short Article ◽  
Control Society ◽  
Early Islam ◽  
Liberal Culture ◽  
Functional Position

<p align="center"><strong>NIKAH MUT</strong><strong>{</strong><strong>’AH SEBAGAI ALTERNATIF HUKUM PERKAWINAN ISLAM: Telaah terhadap Pemikiran Sudirman Tebba</strong></p><p align="center"><strong> </strong></p><p align="center"><em>Khusniati Rofi’ah</em><em></em></p><p><strong> </strong></p><p class="Default"><strong>Abstract:<em> </em></strong><em>Islamic law as a social ‘institution’ </em>(pranata sosial)<em> is substantively to control society and to response amount of problems which human does. Mujtahids as Islamic creative thinkers should have standard competence to reformulate and to anticipate problems appear at their community. Sudirman Tebba, who often studies many problems such as zina (‘illegal sexual relations), is one of Islamic law creative tinkers in Indonesia. </em><em>According to him, illegal sexual relations do not impact of liberal culture merely. It can be effect of both bureaucracy system and legal law officers. Tebba recommends nikah mut’ah as a solution to this problem. Nikah mut’ah, which muslim community does at early Islam, is a procedur to legalize nikah. </em><em>Theoretically, nikah mut’ah is contrary to functional structural as Talcot Person theorizes. Person states that family structure, individually, has a function and position.</em></p><p class="Default"><em>There is a limitation of time for Nikah mut’ah. So a husband will not be at his functional position. Tebba statement, will probably ease people to legalize their marriage, but it at the other hand will affect bigger negative problems. It is a contra productive to Islamic law, which takes care of and protects humanities. This short article is to show how functional structural theory sees nikah mut’ah as Islamic law works, and what does it implication to society in Indonesia.    </em><em> </em></p><p class="Default"><em> </em></p><p class="Default"><strong>Keywords:</strong><em> Islamic law, Nikah mut’ah, functional structural</em></p>

scholarly journals Transformasi Hukum Islam dalam Kerangka Pikir Ibnul Qayyim Al-Jauziyah

2019 ◽  
Vol 11 (2) ◽  
pp. 365-380
Author(s):  
Fathur Rahman
Keyword(s):  
Islamic Law ◽  
Positive Impact ◽  
Human Life ◽  
Strong Indication ◽  
Muslim Community ◽  
Practical Life ◽  
Set Up ◽  
Operational Guidance ◽  
Functional Position

The dynamics of the transformation of Islamic law is a serious business in an effort to actualize syar'i prescriptions to be made operational guidance in the life of mankind, so that it appears clearly that Islamic law has really been set up practical life of mankind, not just talk at the level of ideal. It also can provide an understanding that religion has placed on its functional position, which certainly in a position like this would give more positive impact within the Muslim community. The possibilities of transformation within the Islamic law gives a strong indication that the teachings of Islam that was revealed to mankind is a religion that regulates all the joints of human life as well as to regulate the human within the scope of a different time and place. So that religious teachings should be applicated in any place and at any time.

YASIN DUTTON, The Origins of Islamic Law: The Qur⊃an, the Muwatta⊃and Madinian⊂Amal (London: Curzon Press, 1999). $80.00 cloth.

2000 ◽  
Vol 32 (4) ◽  
pp. 531-532
Author(s):  
Khaled Abou El Fadl
Keyword(s):  
Significant Contribution ◽  
Islamic Law ◽  
Muslim Community ◽  
General Sense ◽  
The People ◽  
Early Islam ◽  
Islamic Jurisprudence ◽  
Western Scholarship ◽  
Early Islamic

Yasin Dutton makes a significant contribution to our understanding of the juristic activity in early Islam. His book produces a systematic and thorough study of the methodologies and legal techniques of Malik's Muwatta⊃, and in so doing, it sheds important light on the origins of Islamic law. Dutton carefully documents Malik's reliance on the Qur⊃an and the ⊂amal (practice) of the people of Medina in formulating early Islamic legal doctrines. In this context, Dutton challenges much of Western scholarship, which tended to minimize the role of the Qur⊃an and the Prophetic sunna in the development of early Islamic jurisprudence. The Qur⊃an, sunna, and ⊂amal, Dutton argues, formed integral components of early Medinian juristic discourses. Importantly, Dutton calls for a more sophisticated understanding of the concept of ⊂amal. He distinguishes between sunna and ⊂amal and between sunna and hadith. Sunna, Dutton contends, consists of the collective inherited precedent of the Prophet. In many ways, it is the Qur⊃anic precedent as well as the interpretations and ijtih―ad of the Prophet as remembered, in a general sense, by the early Muslim community. ⊂Amal, on the other hand, is the Qur⊃an and sunna in action as well as the interpretations and ijtih―ad of the companions, successors, and successors of the successors. Therefore, in a sense, Dutton argues that all ⊂amal includes the sunna, but not all sunna includes ⊂amal.

scholarly journals Marriage and Slavery in Early Islam

2011 ◽  
Vol 28 (4) ◽  
pp. 142-145
Author(s):  
Mohammad Fadel
Keyword(s):  
English Language ◽  
Islamic Law ◽  
Sexual Relations ◽  
The Third ◽  
Legal Relationship ◽  
Early Islam ◽  
Islam And Gender ◽  
And Gender ◽  
Polygynous Marriage

Kecia Ali has already acquired a reputation as one of the most important English-language scholars of Islam and gender of her generation. Her latest book will do nothing to detract from that reputation, and may well solidify her asthe leading scholar of her generation of Islam and gender in the United States.While the title suggests that its contents exhibit a parallel concernwith slavery and marriage, the work is really devoted to showing how theformally separate legal institutions of marriage and slave holding shapedand were shaped by each institution ‒ with their respective doctrines attimes converging, and while at other times, the doctrines diverged. Thebook consists of an introduction, five substantial chapters, and a conclusion.The chapters cover the formation of a marriage and its similarities toand distinctions from concubinage, the only other legal relationship thatmade sexual relations licit. The second chapter treats the interdependencyof claims within marriage, while pointing out the gendered nature of theclaims particular to the husband and the wife. The third chapter focuses onthe wife’s legal claims to her husband’s companionship, particularly in thecontext of a polygynous marriage. The fourth chapter deals with the variousmodes of dissolving a marriage in Islamic law and compares them witha master’s power to manumit his slave. The fifth chapter compares andcontrasts marriage and slavery as particular modes of ownership (milk) ...

NIKAH SIRI DALAM TINJAUAN HUKUM TEORITIS DAN SOSIOLOGI HUKUM ISLAM INDONESIA

2018 ◽  
Vol 11 (1) ◽  
pp. 60-78
Author(s):  
Aidil Alfin ◽  
Busyro Busyro
Keyword(s):  
Significant Influence ◽  
Islamic Law ◽  
Muslim Community ◽  
Muslim Society ◽  
The Law

The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Some of them agree and the others disagree. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Even though the regulation about marriage registration has been written in The Indonesian Act No. 1 of 1974 on Marriage and in the Compilation of Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shari’ah. It is common to say that Shafi’ischool of law is the largest shari’ahschool of law in Indonesia. In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. 1 of 1974 and the Compilation of Islamic Law in Indonesia.

AKOMODASI BUDAYA LOKAL DALAM LEGISLASI HUKUM KELUARGA DI INDONESIA

2018 ◽  
Vol 3 (2) ◽  
Author(s):  
M Samson Fajar ◽  
Sabdo Sabdo
Keyword(s):  
Islamic Law ◽  
Natural World ◽  
Local Culture ◽  
Muslim Community ◽  
Human Reason ◽  
Creative Power ◽  
Law And Legislation

Abstract: Culture as a result of the free and dual human creative power of the natural world, it encompasses the material matters (Immaterial) and Maddi (material), real and unreal objects, Malmusah and Ghairu malmusah (palpable and untouched). Essentially, culture (Tsaqafah) is expressed as the product of human reason consisting of patterns, steady attitudes, thoughts, feelings, and reactions obtained and is primarily derived by symbols that make up its achievement independently of human groups. The nature of this Islamic responsiveness has been built by the Prophet (s) when prohibiting Khamr, forbidding the worship of idols and other shari'ah. How Rasulullah saw is very careful and gradual in doing da'wah, so achieved the success of da'wah in upholding Islamic creed and shari'ah at that time. Today many problems in the establishment of law and legislation, legislators are more concerned with intellectual subjectivity and importance than the objectivity of humanity to the benefit, resulting in policies that are not responsive to the needs of society. The author in this context tries to inventory the various local wisdom of the Muslim community in the archipelago that is relevant as an approach in establishing legislation based on local culture.Keywords: Local Culture, Legislation, Islamic Law Abstrak. Budaya merupakan hasil dari kreativitas manusiawi yang bebas dan alamiah, meliputi sisi immaterial dan materi, objek nyata dan tidak nyata, malmusah dan ghairu malmusah (gamblang dan tak tersentuh). Pada dasarnya, budaya (tsaqafah) merupakan produk akal manusia yang terdiri dari pola, kesantunan, pikiran, perasaan, dan reaksi yang diperoleh dan terutama berasal oleh simbol yang membentuk pencapaiannya secara mandiri dari kelompok manusia. Sifat dari respon Islam ini telah dibangun oleh Nabi (s) ketika melarang khamr, melarang penyembahan berhala dan syariah lainnya. Bagaimana Rasulullah melihat sangat hati-hati dan bertahap dalam melakukan dakwah, sehingga mencapai keberhasilan dakwah dalam menegakkan akidah Islam dan syari'ah pada waktu itu. Saat ini banyak masalah dalam pembentukan hukum dan undang-undang, di mana legislator lebih peduli dengan kepentingan subjektivitas intelektual daripada kepentingan objektivitas kemanusiaan, sehingga kebijakan yang lahir tidak responsif terhadap kebutuhan masyarakat. Penulis dalam konteks ini mencoba untuk menginventarisasi berbagai kearifan lokal komunitas Muslim di nusantara yang relevan sebagai pendekatan dalam menetapkan perundang-undangan berdasarkan budaya lokal.Kata Kunci: Budaya Lokal, Legislasi, Hukum Islam

Islamic Law and Society

1990 ◽  
Vol 7 (2) ◽  
pp. 177-191
Author(s):  
Louay M. Safi
Keyword(s):  
Composite System ◽  
Islamic Law ◽  
Legal Theory ◽  
Fifth Century ◽  
Muslim Community ◽  
Social Growth ◽  
The Social ◽  
Collective Experience ◽  
Law And Morality ◽  
The Impact

Shari'ah (Islamic law) has been the dominant moral and legal code ofMuslim societies for the gnxter part of their history. During the early centuriesof Islam, Shari'ah hcilitated the social growth and develojment of the Muslims,growth that culminaa in the establishment of a vast emph and an outstandmgcivilization. By the close of the fifth century of Islam, however, Shari'ahbegan to lose its role as the guiding force that inspired Muslim creativityand ingenuity and that nurtured the growing spirit of the Muslim community(Ummah). Consequently, the Ummah entered a period of stagnation thatgradually gave way to intellectual decline and social decadence. Regrettably,this painful trend continues to be more or less 'part of the individualconsciousness and collective experience of Muslims.This paper attempts to trace the development of the principles of Islamicjurisprudence, and to assess the impact of Shari'ah on society. It argues thatthe law ceased to grow by the sixth century of Islam as a result of thedevelopment of classical legal theory; more specifically, law was put on hold,as it were, after the doctrine of the infallibility of ijma' (juristic consensus)was articulated. The rigid principles of classical theory, it is contended, havebeen primarily induced by the hulty epistemology employed.by sixth-centuryjurists.Shari'ah, or Islamic law, is a comprehensive system encompassing thewhole field of human experience. It is not simply a legal system, but rathera composite system of law and morality. That is, Islamic law aspires to regulateall aspects of human activities, not only those that may entail legalconsequences. Hence, all actions and relationships are evaluated in accordancewith a scale of five moral standards.According to Shari'ah, an act may be classified as obligatory (wajib),recommended (mandub), permissible (mubah), reprehensible (makruh), orprohibited (haram). These five categories reflect the varying levels of moral ...

KOMPETENSI DAN YURISDIKSI HUKUM ISLAM DALAM PERSPEKTIF FILSAFAT HUKUM ISLAM

2020 ◽  
Vol 7 (2) ◽  
pp. 139-155
Author(s):  
Juli Amalia Nasucha
Keyword(s):  
Islamic Law ◽  
Social Institution ◽  
Two Dimensions ◽  
Political Asylum ◽  
Constitutional Politics

Some of the themes discussed in this study include: knowing the miniature of Sharia, the field of Fiqh, Islamic governance, and Political Asylum. Some of the conclusions generated from the discussion regarding the Competence and Jurisdiction of Islamic Law include: First, it is necessary to know that there are two dimensions in Islamic law which are closely related to each other, namely the divine dimension and the Insaniyah dimension. Second, as a derivation of the two dimensions contained in Islamic law, then Islamic law is divided into two parts, namely Islamic law as a product of Law / Fiqh or fiqh as a science, while the second is law as a social institution. Third, fiqih as a social institution This then gives rise to jurisdiction in applying Islamic law so that the next discussion that becomes important is the concept of constitutionality in Islam with all its articulations concerning Islamic constitutional politics.

scholarly journals QARDHUL HASAN DALAM PERSFEKTIF HUKUM ISLAM PADA BAITUL MAAL WA TAMWIL (BMT) DAN IMPLEMENTASINYA

2019 ◽  
Vol 1 (1) ◽  
pp. 44-58
Author(s):  
Muhamad Bisri Mustofa ◽  
Mifta Khatul Khoir
Keyword(s):  
Financial Institutions ◽  
Islamic Law ◽  
Financial Institution ◽  
Social Institution ◽  
Small Communities ◽  
Economic Law ◽  
Potential Source ◽  
Islamic Financial Institutions

Abstract In the implementation of Islamic Financial Institutions such as the Baitul Maal wa Tamwil (BMT) there are various ways of collecting funds and channeling funds. Funds are collected through wadi'ah deposits and deposits. While the distribution of funds is done by murabahah, mudharabah, musyarakah, rahn (pawn), ijarah, ijarah multijasa and qardhul hasan financing. Qardhul Hasan's financing is the orientation of the function of the Islamic Financial Institution (Baitul Maal Wa Tamwil) as a social institution. Qardhul hasan is a soft loan given on the basis of mere social obligations. In this case the borrower is not required to return anything except the amount borrowed. In Qardhul Hasan financing there are pillars and conditions, namely the perpetrator of the contract consisting of muqtaridh (borrower), muqridh (lender), qardh (fund), shighat ijab and qabul willingness for both parties and funds used for something useful and lawful. Qardhul Hasan is an activity to achieve a predetermined goal or target by the relevant Islamic financial institutions. The mechanism for implementing Qardhul Hasan is solely aimed at providing assistance to meet the needs of small communities. Thus it can be seen that the form of borrowing through Qardhul Hasan is in accordance with the principles of sharia economic law, the potential source of Qardhul Hasan's funding is quite large if it is utilized and managed optimally and its implementation is very useful for the community. Keywords: Qardhul Hasan, Islamic Law, BMT

scholarly journals الفتاوى المعاصرة في حكم نقل الزكاة من بلد إلى بلد آخر

2018 ◽  
Vol 3 (1) ◽  
pp. 127-153
Author(s):  
عزمان عبد الرحمن
Keyword(s):  
Normal Level ◽  
Islamic Law ◽  
Daily Life ◽  
Vital Role ◽  
Clear Picture ◽  
Kuala Lumpur ◽  
Muslim Community ◽  
Local Society

Fatwa is an explanation on Islamic ruling, which is needed by local society in facing new issues, as a solution in accordance with Shariah. It also plays a vital role to clarify the confusions and misunderstandings that happen in Muslim community. The solutions offered by Fatwa would satisfy the curiosity and internal feeling of Muslim in their daily life. This article will discuss the concept of fatwa and the challenges of its enforcement according to ‘The Administration of Islamic Law (Federal Territory) Act’. Besides, the writer would also identify the relevant authority body which has been given power by the aforementioned Act to enforce the issued fatwa. The article would try to reveal some problems and challenges in enforcing fatwa. Based on writer’s observation, the standard of fatwa enforcement in Federal Territory of Kuala Lumpur is still below the normal level as it should to be. The number of officer in the Enforcement Division of Islamic Department is inadequate to make the fatwa as effective law. Hopefully, this article would give a clear picture to Muslim community on the reality of Fatwa enforcement in Federal Territory of Kuala Lumpur. Keywords :Flexibility, Zakat, Shariah, Contemporary, Asnaf ملخص تتميز الشريعة الإسلامية بالتكامل والشمول والرونة وصلاحيتها لأي زمان ومكان. والناس بحاجة إليها لتنظيم حياتهم وعلاقاتهم فيما بينهم وبالعالم من حولهم. وبإمعان النظر في هذا العصر يوجد أن هناك عدة مسائل وقضايا مستجدة حدثت ولم تكن موجودة في الاضي وهي بحاجة إلى بيان حكم الشريعة فيها وضبطها بقواعد. ونتيجة لهذا التطور السريع  من الأنظمة والأحكام -خاصة ما كان منها مبنيا ًفي حياة الناس، فإن كثيرا على العرف والصلحة- بحاجة إلى تديد. ومن بي تلك الأمور التي طرأ فيها كثير من الستجدات، مسألة الزكاة، التي هي ركن من أركان الإسلام المسة التي فرضها الله علينا في كتابه النزل على رسوله الأمي. وهناك العديد من القضايا العاصرة حول الزكاة وإدارتها وتنظيمها، خاصة ما يتعلق منها بجباية أموال الزكاة وصرفها والتي تتاج إلى بيان أحكامها وتفصيلها. ومنها قضية نقل الزكاة من بلد إلى بلد آخر حيث ظهرت هذه القضية بسبب وجود فائض في أموال الزكاة في بلد الزكي. ففي بعض الأحيان تبقى أموال للزكاة بعد أن قامت مؤسسة الزكاة بتوزيع جزء منها على الأصناف الثمانية كلها، فهل يتوجب على هذه الؤسسة في هذه الالة أن تقوم بتوزيع كل أموال الزكاة في بلد الزكي وذلك بإعطاء مبالغ كبيرة للمستحقي داخل البلد الذي تمت منه جباية الزكاة، أم يجوز لها أن تنقل بقية أموال الزكاة إلى بلد آخر حيث تعطى للمستحقي في ذلك  : َن ثلاثة مطالبِالبلد؟ هذا ما سيتم بيانه في هذا البحث الذي يتكون م الأول منها عن مفهوم نقل الزكاة، وثانيها عن حكم نقل الزكاة من بلد إلى بلد آخر. أما الثالث فعن فتاوى الفتي وآراء العلماء في حكم نقل الزكاة من بلد إلى بلد آخر كلمة الفتاحية : المرونة, الزكاة, الشريعة, المعاصرة, الأصناف

scholarly journals Otoritas dan Gerakan Keagamaan Daengguru: Studi Sejarah Islamisasi di Sulawesi Selatan

2020 ◽  
Vol 11 (2) ◽  
pp. 67-91
Author(s):  
Mustari Bosra
Keyword(s):  
Social System ◽  
Islamic Law ◽  
Social Institution ◽  
Integration Pattern ◽  
System A ◽  
South Sulawesi ◽  
The Social ◽  
Almost All ◽  
The Village ◽  
Central Level

This paper is about the Islamization movement of the kingdoms in South Sulawesi, sointegrated sara 'is into a social institution called pangadereng (Bugis) angadakkang (Makassar). To ensure the upholding of Islamic law, which has been integrated into the social system, a religious bureaucracy (Islam) known aswas formed sara '. The royal bureaucratic officials who handle this institution, from the central level to the village or village level are called parewa sara ', which in this study uses the term daengguru. This integration pattern was developed in almost all Islamic kingdoms in South Sulawesi. Adat has its own field and sharia controls its own field. One another should not disturb each other. When the King of Bone La Maddarremmeng was about to confront Islam and customs, he was opposed by all parties. When Arung Matowa Wajo declared a strong Islamization, he was also evicted from his position.

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