scholarly journals POLIGAMI DAN KETIDAKADILAN GENDER DALAM UNDANG-UNDANG PERKAWINAN DI INDONESIA

Al-Ahkam ◽  
2017 ◽  
Vol 27 (2) ◽  
pp. 195
Author(s):  
Nur Kholis ◽  
Jumaiyah Jumaiyah ◽  
Wahidullah Wahidullah
Keyword(s):  
Qualitative Methods ◽  
Islamic Law ◽  
The Political ◽  
Religious Texts ◽  
Black And White ◽  
Divorce Rates ◽  
The Law ◽  
Political Configuration ◽  
Gender Based

<p class="IABSSS">The article 4 clause 2 in the Act Number 1 Year 1974, mentioned that discrimination against women (wife) potentially in increasing the divorce rates. It can be minimized by creating a gender-based mindset, that will be the object of this research. This research will use qualitative methods with normative juridical approach. This research found that: firstly, that the Act Number 1 Year 1974 and its derivative laws such as Compilation of Islamic Law (KHI), has not reach yet the Pancasila values and also justice and humanity as the main mission of law. Secondly, the political configuration in the drafting of laws and “black and white” in understanding of religious texts are contribute to creating injustice. Thirdly, the justice is one of the goals of the law, so discrimination must be eliminated. This research provides a recommendation that polygamy in article 4 clause 2 in the Act Number 1 Year 1974 must be removed, and become the principle of monogamy absolutely.</p><p class="IABSSS">[]</p><p class="IABSSS">Diskriminasi terhadap perempuan (Isteri), sebagaimana tertuang pada Pasal 4 ayat 2 UU No. 1 Tahun 1974, berpotensi menciptakan tingginya angka perceraian. Meminimalisasi hal tersebut dengan membangun pemikiran berbasis keadilan gender merupakan tujuan dalam penelitian ini. Adapun metode yang dipilih adalah kualitatif dengan pendekatan yuridis-normatif. Hasil penelitian yang ditemukan; Pertama, bahwa UU No. 1 Tahun 1974 beserta perundang-undangan turunannya seperti KHI, masih jauh dari nilai-nilai Pancasila dan misi utama hukum; yaitu nilai keadilan dan kemanusiaan. Kedua, konfigurasi politik dalam produksi UU Perkawinan dan pemahaman teks agama yang “hitam-putih” adalah kontributor terciptanya ketidakadilan. Ketiga, salah satu tujuan hukum adalah keadilan, maka bentuk-bentuk diskriminasi harus dihapuskan. Artikel ini merekomendasikan penghapusan poligami dalam pasal 4 ayat 2 UU No.1 Tahun 1974, dan menjadikan monogami bersifat mutlak.</p>

scholarly journals Konfigurasi Politik Hukum Perbankan Syariah di Indonesia

2012 ◽  
Vol 12 (1) ◽  
Author(s):  
Djawahir Hejazziey
Keyword(s):  
Islamic Law ◽  
The Political ◽  
Business Law ◽  
National State ◽  
The Law ◽  
Political Configuration ◽  
Islamic Values ◽  
Independent Country

Abstract: The Political Configuration of the Shariah Banking in Indonesia. Islamic law applies to Muslims wherever they are, whatever their nationality. But the National law is the law applicable to a particular nation, in a particular national state. In Indonesia's case, the National law also means the law developed by the Indonesian people, after Indonesia became an independent country and in force for the Indonesian people as successor to the old colonial law. Thus, Islamic law should be used now instead of the colonial law, which is no longer relevant to Islamic values. Shariah banking law is a product of National law which is adopted from Quranic and Sunnah values. Therefore, in the realm of business law, the Islamic law is a truly National law.Keywords: configuration, law, politics, Islamic bankingAbstraksi: Konfigurasi Politik Hukum Perbankan Syariah di Indonesia. Hukum Islam berlaku bagi orang Islam di manapun ia berada dan apapun kebangsaannya. Sedangkan hukum Nasional adalah hukum yang berlaku bagi bangsa tertentu, di suatu negara tertentu. Dalam kasus Indonesia, hukum Nasional juga berarti hukum yang dibangun oleh bangsa Indonesia setelah Indonesia merdeka dan berlaku bagi penduduk Indonesia sebagai pengganti hukum kolonial. Jadi, semestinya hukum Islam yang digunakan sekarang juga sebagai pengganti hukum kolonial, yang tidak lagi relevan dengan nilai Islam. Hukum perbankan syariah merupakan produk hukum Nasional yang diadopsi dari nilai Alquran dan Sunah. Untuk itu, dalam ranah hukum bisnis, hukum Islam inilah yang benar-benar telah menjadi hukum Nasional.Kata Kunci: konfigurasi,  hukum, politik, perbankan syariahDOI: 10.15408/ajis.v12i1.986

scholarly journals Pengaruh Konfigurasi Politik Hukum Orde Baru terhadap Kompilasi Hukum Islam (KHI) di Indonesia

2014 ◽  
Vol 4 (01) ◽  
pp. 220-242
Author(s):  
Mochammad Muslim
Keyword(s):  
Islamic Law ◽  
The Political ◽  
New Order ◽  
The Law ◽  
Political Configuration ◽  
The Relationship ◽  
Religious Courts ◽  
Legal Product

Abstract: This article discusses the influence of legal political configuration of the New Order against the Compilation of Islamic Law in Indonesia. Legal political configuration of the New Order was based on Pancasila and the Constitution of 1945 as the basis of its policy to enhance and improve national law. The background formation of KHI is the need for technical justicial Religious Courts. KHI can be regarded as Indonesian fiqh sound Pancasila due to the influence of political codification and unification of the law of the New Order. This study efforts to prove that the relationship between the political configuration and character of legal product that produces any legal products is a reflection of the political configuration that gave it birth. The character of the law product is determined by the political vision that developed in the midst of society. Sometimes the character of legal product is responsive/populistic and there is also a legal product was characterized by conservative/orthodox/elitist. Likewise with KHI must have certain characters were born as a result of legal political configuration of the New Order regime.Keywords: Effect, political configuration, the new order, and KHI

scholarly journals Resultan Politik dan Putusan Mahkamah Konstitusi Nomor 14/PUU-XI/2013 dalam Politik Hukum Pemilu

2018 ◽  
Vol 15 (2) ◽  
pp. 327
Author(s):  
Sholehudin Zuhri
Keyword(s):  
Political Parties ◽  
The Political ◽  
Constitutional Court ◽  
New Paradigm ◽  
Political Interests ◽  
Election System ◽  
The Law ◽  
Democratic Election ◽  
Political Configuration ◽  
Political Decisions

Dalam perkembangan politik hukum kontemporer, keputusan politik dalam pembentukan regulasi sering dihadapkan pada dua persoalan sekaligus yang saling berhadapan. Konfigurasi politik dalam pembentukan Undang-Undang Nomor 7 Tahun 2017, partai politik di parlemen tidak hanya merepresentasikan kepentingan politiknya, tetapi juga dihadapkan pada keharusan mengakomodir putusan Mahkamah Konstitusi Nomor 14/PUU-XI/2013 sebagai koreksi keputusan politik yang otoriter. Penelitian ini adalah penelitian yuridis normatif dengan metode kualitatif, studi ini menitikberatkan pada pemahaman komprehensif yang meliputi interaksi politik dan hukum dalam terciptanya konfigurasi politik hukum pemilu. Hasil studi ini dapat menjelaskan kepatuhan partai politik terhadap hukum dalam menciptakan konfigurasi politik di parlemen, namun di sisi lainnya lemahnya partai politik dalam membangun koalisi dalam mewujudkan sistem pemilu demokratis justru menjadikan keputusan politik yang dipilih menjadi otoriter dalam pelaksana teknisnya. Kehadiran hukum dalam perkembangan konfigurasi politik kontemporer, dapat menjadi paradigma baru dalam terciptanya konfigurasi politik demokratis yang pada akhirnya terbentuknya hukum pemilu yang demokratis.In the development of contemporary political laws, political decisions in regulatory formation are often confronted with two issues at once facing each other. The political configuration in the Law No. 7 year 2017, political parties in parliament not only represent political interests but also face the necessity to accommodate the decision of the Constitutional Court Number 14/ PUU-XI/2013 as a correction of authoritarian political decisions. This research is normative juridical research with qualitative method. The results of this study can explain the compliance of political parties to the law in creating the political configuration in parliament. Yet on the other hand, the weakness of political parties in building coalitions in realizing the democratic election system makes the selected political decision become authoritarian in its technical execution. The presence of law in the development of contemporary political configuration can be a new paradigm in creating democratic political configuration which ultimately the formation of democratic law of elections.

scholarly journals Clearing of the Ground - Ambedkar's Method of Reading

2021 ◽  
Vol 2 (1) ◽  
pp. 174-188
Author(s):  
Ankit Kawade
Keyword(s):  
The Political ◽  
Religious Texts ◽  
The Law ◽  
Methodological Concern

This essay attempts to study and explicate the method of reading as operative in Ambedkar’s writings. The essay is organized around five thematic sections, each aimed at discussing a methodological concern guiding Ambedkar’s investigations. His engagements with the religious texts of Hinduism in general and the Manusmriti (The Laws of Manu or The Law Code of Manu) in particular have been used here to explicate the substance and implications of what has been described by Aishwary Kumar as Ambedkar’s ‘politics of reading’, a highly suggestive phrase that points towards the political as well as epistemic stakes of Ambedkar’s acts of reading.

scholarly journals Institutionalization of Islamic Law in Indonesia

AL- ADALAH ◽  
2021 ◽  
Vol 18 (1) ◽  
pp. 1-16
Author(s):  
Khairuddin Tahmid ◽  
Idzan Fautanu
Keyword(s):  
Public Interest ◽  
Islamic Law ◽  
The Political ◽  
Public Order ◽  
Legal Norms ◽  
National Legal System ◽  
Close Relationship ◽  
Muslim Intellectuals ◽  
Political Configuration ◽  
Political Realm

This article discusses the institutionalization of Islamic law into national law in Indonesia. The aim is to analyze the possibility of incorporating Islamic Law into the national legal system. This desire is logical, considering that Muslims in Indonesia occupies the majority position (85%) and the community requires appropriate regulations sourced from the teachings of their religion. Based on the results of the 1979/80 BPHN legal review seminar, there are at least 3 (three) main things that could be done, namely; (1) making Islamic law one of the ingredients in the preparation of national law, (2) reviewing and updating national legal products originating from colonial law that is not following the elements of Islamic law. (3) coordinating new regulations which contain Islamic legal norms. This study finds the fact that not all provisions of Islamic law can be incorporated into national law. Only provisions of a civil nature and which are truly correlated with public order (public interest) can be adopted. Apart from that, the law is not only a legal product but also a political product. In other words, the configuration of legal politics in Indonesia shows a very close relationship with the political realm. Therefore, it is necessary to have a strong synergy between Muslim intellectuals and political actors.Keywords: Islamic law, legal politics in Indonesia, political configuration.

scholarly journals Dinamika Regulasi Wakaf di Indonesia dalam Konfigurasi Politik

2020 ◽  
Vol 11 (2) ◽  
pp. 271
Author(s):  
Solikhul Hadi
Keyword(s):  
Islamic Law ◽  
General Level ◽  
Director General ◽  
New Order ◽  
Old Order ◽  
The Reformation ◽  
The Law ◽  
Political Configuration ◽  
Ownership Of Land ◽  
Religious Courts

<p><em>The long process of regulation of Islamic law - especially the law of waqf - is always interesting to observe or study, because its presence cannot be separated from the things that underlie it. This study aims to examine the effect of Indonesia's political configuration on the character of waqf regulatory products in Indonesia. By using qualitative methods, it is hoped that this study will be able to describe the</em><em> character of</em><em> products of waqf regulation which are influenced by political configurations from the New Order Era to the Reformation Era with a historical approach. The results of this study indicate that the character of waqf regulations in Indonesia varies according to the political configuration that surrounds them. There are at least three important periods that show the dynamics of political configuration that affect the character of waqf regulation. First the Old Order Period, Law no. 5 of 1960 (UUPA), which also regulates waqf </em><em>and</em><em> land issues, is responsive in character. Secondly, during the New Order era, the regulations governing waqf during the New Order era were conservative / orthodox in character. The regulation that regulates waqf during the New Order era is PP. 28 of 1977 concerning Ownership of Land Owned, Law no. 7 of 1989 concerning Religious Courts (Chapter III), and Compilation of Islamic Law based on Presidential Instruction No.1 of 1991. In Chapter III. And there are also several regulations issued by the Minister and Director General level. And thirdly the Reformation Period, the Law that regulates waqf Law no. 41 of 2004 has a democratic character.</em></p><p><em><br /></em></p><p><strong>Abstrak</strong></p><p>Proses panjang regulasi hukum Islam utamanya hukum wakaf selalu menarik untuk diamati atau diteliti, karena kehadirannya tak lepas dari hal-hal yang melatarbelakanginya. Studi ini bertujuan untuk meneliti pengaruh konfigurasi politik Indonesia terhadap karakter produk regulasi wakaf di Indonesia. Dengan menggunakan metode kualitatif diharapkan studi ini akan bisa mendeskripsikan karakter produk regulasi wakaf yang dipengaruhi oleh konfigurasi politik mulai Era Orde Baru sampai dengan Era Reformasi dengan pendekatan historis.<strong> </strong>Hasil penelitian ini menunjukkan bahwa karakter regulasi wakaf di Indonesia berbeda-beda sesuai dengan konfigurasi politik yang melingkupinya. Setidaknya ada tiga periode penting yang menunjukkan dinamika konfigurasi politik yang mempengaruhi karakter regulasi wakaf. Pertama Masa Orde Lama, Undang-Undang Nomor 5 Tahun 1960 (UUPA) yang di dalamnya juga mengatur tentang wakaf dan permasalahan pertanahan adalah berkarakter  responsif.<strong> </strong>Kedua Masa Orde Baru, regulasi  yang mengatur tentang wakaf pada masa Orde Baru berkarakter konservatif/ortodoks<strong>. </strong>Regulasi  yang mengatur tentang wakaf pada masa Orde Baru adalah Peraturan Pemerintah Nomor 28 Tahun 1977 tentang Perwakafan Tanah Milik, Undang-Undang Nomor 7 Tahun 1989 tentang Peradilan Agama (Bab III), dan Kompilasi Hukum Islam berdasarkan Inpres No.1 Tahun 1991. Pada Bab III dan juga ada beberapa peraturan yang dikeluarkan oleh setingkat Menteri dan Dirjen. Dan ketiga  Masa Reformasi, Undang-Undang yang mengatur tentang wakaf Undang-Undang Nomor Nomor 41 Tahun 2004 berkarakter demokratis.</p><p> </p>

Islamic Law and Theology

2015 ◽  
pp. 104-132
Author(s):  
Rumee Ahmed
Keyword(s):  
Islamic Law ◽  
The Political ◽  
Islamic Theology ◽  
Religious Texts ◽  
Islamic Studies ◽  
The Subject ◽  
Muslim Communities ◽  
The Relationship

Whereas Islamic law and Islamic theology are usually discussed separately, this article examines the relationship between the two in Islamic Studies scholarship. After defining the terms “law” and “theology,” this article offers three historiographical approaches to the subject, namely: “Orientalist,” “Revisionist,” and “Pragmatist”, each reflecting assumptions about the function of Islamic law in Muslim communities. Orientalists are skeptical of Islamic religious texts, and argue that Islamic law and theology are unconnected, static sciences that have little to offer modern Muslims. Revisionists re-read Islamic sources to suggest that Islamic law was once a theological enterprise that devolved into legalism, but that it can be revived by returning to theology. Pragmatists, using subaltern and feminist lenses, argue that Islamic law and theology are interconnected and evolving sciences that perpetually animate Muslim discourse. The article concludes by discussing the political import of this topic, and suggesting avenues for further research.

scholarly journals PERGULATAN HUKUM DAN POLITIK DALAM LEGISLASI UU NO. 21 TAHUN 2008 TENTANG PERBANKAN SYARI’AH

Al-Ahkam ◽  
2013 ◽  
Vol 23 (1) ◽  
pp. 57
Author(s):  
Abdul Ghofur
Keyword(s):  
Islamic Law ◽  
Political Power ◽  
Historical Background ◽  
Islamic Banking ◽  
State Law ◽  
Indonesian Government ◽  
The Future ◽  
The Law ◽  
Political Configuration

This study intends to analyze the historical background of the enactment of Law No. 21 of 2008 concerning Islamic Banking in the perspective of relationship between law and political power. This study are considered attractive in the context of Indonesia as a state law that the majority of the population is Muslim, which is ethically Islamic law becomes an important part in the law development. Politically, the Indonesian government also has a historical background of the harmonious relationship with the Islamic forces. Determination of law No. 21 of 2008 concerning Sharia banking is not free from the constellation and political configurations that occured at that time. However, despite decorated by strict political configuration, the determination of this statue has a accountability of its juridical basis, sociological, and philosophical. Determination This law proves that Islamic law has become one of the sources of national law and has the opportunity to contribute to the development of national laws optimally in the future.

scholarly journals Poligami di Indonesia dalam perspektif CEDAW dan mazhab Shafi’i

2017 ◽  
Vol 17 (1) ◽  
pp. 61
Author(s):  
Qurrotul Ainiyah
Keyword(s):  
Gender Equality ◽  
Islamic Law ◽  
Religious Texts ◽  
Single Person ◽  
The World ◽  
The Law ◽  
The Mind

Convention on the Elimination of All Forms of Discrimination against Women or CEDAW’s paradigm ofthought is gender equality, women should be given rights as men in principles and rights in marriageincluding marriage approval, marriage dismissal, marriage guardian, and so on. Discrimination is anattitude that opposite of justice and must be eliminated. The source of the CEDAW’s concept paradigmof thought is mind, lustand feeling, and then the concept of CEDAW considered rational andMaslahah (good) enough. The Shafi’i paradigm is guiding the mind and heart based on religious texts.The religious prohibition have Madharat in the world and in the after life. If the world have not seen theMadharat, it will be feltin the after life. The Maslahah principle in CEDAW included al-Maslahah al-Mulghah, as it is contrary enough to the teachings of Islamic law contained in religious texts. In fact, anylaw that is contrary to Islamic law governed by religious texts is not Maslahah but Madharat and shouldbe abandoned even it is logical and good enough by the reason of thought. CEDAW uses Nash’sGuidelines that understand the Qur’an verse by considering Siyaq al-Kalam, so it interprets ‘fair’bythough of mindor in love and affection. Polygamy will no longer mu’asharah bi al-ma’ruf by causing thesuffering of wives. With the Sad al-Dhari’ah consideration, it will change the polygamy law from allowedor mubah to haram lighoirihi. Shafi’i madhhab uses the dalalah ‘ibarah’ which understands the Qur’anverse without considering siyaq al-kalam. The law of Haram li ghairihi on the permissibility of Polygamybased on Sad al-Dhari’ah is not applicable generally, and means that polygamy can not be judged as haramli ghairihi but keep see the conditions with the consideration of the single person condition.

scholarly journals FACTORS IN RELIABILITY AS A REASON TO POLYGAMI ACCORDING TO ISLAMIC LAW AND POSITIVE LAW

2020 ◽  
Vol 12 (1) ◽  
pp. 93-106
Author(s):  
Imam Hafas
Keyword(s):  
Qualitative Methods ◽  
Islamic Law ◽  
Focal Point ◽  
Descriptive Analysis ◽  
The Public ◽  
Positive Law ◽  
The World ◽  
The Law ◽  
Research Types ◽  
Laws And Regulations

The dynamics of polygamy are not uncommon to talk about, considering that polygamy is widely practiced by the public and the actions of polygamy are not in accordance with the existing laws and regulations or laws in Indonesia. Many actions of polygamy violate the existing rules, one of which is the existence of marriage outside the KUA conducted secretly. A family will never achieve happiness in the world without the descendants born from the bond of marriage. Indonesia is one country that is able to see and interpret the actions of polygamy that occur outside the court or without the knowledge of the first wife. This is triggered by the desire of a husband who wants to polygamy or gets married for the second time. Talking about a marriage that is not always happy, can even bring a disaster, both on the part of a wife and a husband. One way is to get offspring from the marriage. In scientific studies that will be the focal point is about the reason for a husband to carry out acts of polygamy, both in Islamic provisions and in the provisions of the law. The method in scientific studies here uses qualitative methods with normative juridical research types and the nature of descriptive analysis research, as well as using an inductive thinking framework.

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