scholarly journals SYARIAT ISLAM DALAM PERSPEKTIF GENDER DAN HAM

HUMANIKA ◽  
2019 ◽  
Vol 18 (1) ◽  
pp. 16-30
Author(s):  
Mohamad Ikrom
Keyword(s):  
Gender Bias ◽  
Islamic Law ◽  
The Body ◽  
Gender Justice ◽  
Indonesian Government ◽  
Legal Thought ◽  
The Law ◽  
And Gender ◽  
The Ideal

Islam membawa ajaran luhur dan ideal bersumber dari Allah dengan konsep Alqur’andan teladan implementasi oleh rasulullah khususnya dalam mengangkat derajat perempuanyang secara historis termarjinalisasi kederajat yang setara dan bahkan terkesan lebihdimuliakan. Konsep ideal islam tentang gender terbiaskan karena dua hal: pertama,pemahaman terhadap sumber hukum yang bersifat tekstual dan dogmatis. Kedua, perolehanpemahan umat islam dari mubalig yang terkesan patriarkis dan memarjinalkan perempuandalam materinya. Sehingga mengembalikan umat islam pada bias gender pada era jahiliyahsebelum datangnya islam yang patriarkis dan memarjinalkan perempuan.Hukum yang dibuat pemerintah Indonesia dari pusat sampai tingkat peraturan desadianggap tidak mensejahterakan perempuan, malah terkesan tidak ramah terhadap perempuan.Hal ini dapat dilihat dari indikator yang dipakai hukum tersebut bersifat simbolistik daneksploitasi tubuh wanita, seperti kewajiban menutup aurat, kewajiban berjilbab, bekerja padawilayah yang tertutup, sehingga perlu rekonstruksi kembali hukum Islam yangmensejahterakan dan berkeadilan. Rekonstruksi pemikiran hukum Islam dapat mengunakanbeberapa prinsip sebagai berikut: Prinsip Maqashid al-Syari`ah, Prinsip Relativitas Fiqh,Prinsip Tafsir Tematik, Prinsip Kemaslahatan (al-Maslahat), Prinsip Kesetaraan dan KeadilanGender (al-Musawah al-Jinsiyah), Prinsip Pluralitas (al-Ta`addudiyyah), Prinsip Nasionalitas(al-Muwathanah),, Prinsip Penegakan HAM (Iqamat al-Huquq al-Insaniyah), PrinsipDemokrasi (al-Dimuqrathiyyah)Islam brings noble and ideal teachings sourced from God with the concept of the Qur'anand the example of implementation by the messenger of Allah in particular in raising the rankof women who have historically been marginalized to equal degrees and even seem moreglorified. The ideal Islamic concept of gender is refracted because of two things: first,understanding of textual and dogmatic sources of law. Second, the acquisition of Muslimsfrom the preachers who seemed patriarchal and and seemed to marginalize women in terms ofmaterial, so that returning the Muslims to gender bias in the era of ignorance before the arrivalof patriarchal Islam and marginalizing women.Laws made by the Indonesian government from the center to the level of villageregulations are deemed not to prosper women, instead they seem unfriendly to women. Thiscan be seen from the indicators used by the law that are symbolic and exploit the body of women, such as the obligation to cover the genitals, the obligation to veil, work in a closedarea, so that the reconstruction of Islamic law is prosperous and just. Reconstruction ofIslamic legal thought can use several principles as follows: Maqashid al-Shari'ah Principle,Principles of Fiqh Relativity, Thematic Interpretation Principles, Principles of Benefit (al-Maslahat), Principles of Equality and Gender Justice (al-Musawah al-Jinsiyah), PrinciplesPlurality (al-Ta`addudiyyah), Principles of Nationality (al-Muwathanah) ,, Principles ofHuman Rights Enforcement (Iqamat al-Huquq al-Insaniyah), Principles of Democracy (al-Dimuqrathiyyah)

scholarly journals Positivisasi Syariah di Indonesia, Legalisasi atau Birokratisasi?

2018 ◽  
Vol 15 (3) ◽  
pp. 592
Author(s):  
Pepen Irpan Fauzan ◽  
Ahmad Khoirul Fata
Keyword(s):  
Legal System ◽  
Islamic Law ◽  
The Body ◽  
Positive Law ◽  
National Legal System ◽  
The Law ◽  
Islamic Society ◽  
The Ideal

Tulisan ini mengkaji pemberlakuan hukum syariah sebagai bagian dari hukum nasional Indonesia. Ada dua permasalahan pokok yang dibahas: pertama, bagaimanakah posisi hukum Islam dalam tubuh hukum nasional? Kedua, apakah legalisasi syariah telah mencerminkan idealitas hukum syariah bagi masyarakat Islam Indonesia? Untuk membahas dua permasalahan ini, penulis memfokuskan pada UU tentang Zakat, wakaf dan haji. Dari kajian yang penulis lakukan, dapat disimpulkan beberapa hal: pertama, keberadaan UU terkait zakat, wakaf dan haji merupakan perwujudan penerimaan sistem hukum Indonesia terhadap pemberlakuan hukum Islam sebagai bagian integral dari hukum nasional. Kedua, meski telah masuk dalam sistem hukum nasional, namun UU tentang zakat, wakaf dan haji mempunyai kekuatan dan kelemahan. Kekuatannya terletak bahwa hukum Islam telah menjadi hukum positif, sehingga pemberlakuannya menjadi mutlak di tengah masyarakat. Kelemahannya, UU itu lebih menitikberatkan pada persoalan administratif, dari pada mandatory. Konsekuensinya, UU tersebut tidak lebih dari sekedar birokratisasi-syari’ah.This paper examines the implementation of sharia as part of Indonesian national law. There are two main issues that are discussed: first, what is the position of Islamic law in the body of national law? Second, does the legalization of sharia reflect the ideal of shariah for Indonesian Islamic society? To discuss the two issues, the authors focus on the Law on Zakat, wakaf and hajj. From the writer's study, it can be concluded: First, the existence of the zakat, wakaf and hajj laws is the embodiment of acceptance of Indonesian legal system towards the implementation of Islamic law as an integral part of national law. Second, although it has been included in the national legal system, the Law of zakat, wakaf and hajj has strengths and weaknesses. Its strength lies in that Islamic law which has become a positive law, so its enforcement becomes absolute in society. The weakness is that the Law focuses on administrative matters rather than mandatory. Consequently, the law is nothing more than a shari'ah-bureaucratization.

Shame (Ḥayāʾ) as an Affective Disposition in Islamic Legal Thought

2014 ◽  
Vol 3 (2) ◽  
pp. 139-169
Author(s):  
Marion Holmes Katz
Keyword(s):  
Social Functioning ◽  
Islamic Law ◽  
Legal Thought ◽  
Affective Disposition ◽  
The Law ◽  
Substantive Law ◽  
The Ideal

The recent “ethical turn” in the study of Islamic law has directed much attention to the cultivation of “virtuous passions” as central to the project of the classical Sharīʿa. This model has been particularly salient in the study of normative rituals, and some scholars have extended it to encompass much broader social and disciplinary aspects of the ideal Sharʿī order. The present paper focuses on the concept of ḥayāʾ (shame), understood as the fear of moral or social disapprobation, which is arguably the affective trait Muslim thinkers saw as most fundamental to proper social functioning and adherence to the law. The article compares the treatment of ḥayāʾ in ethical and legal works of scholars of the Shāfiʿī legal school in the 11th to early 12th centuries and argues that works of substantive law pursued a deliberately minimal approach to the role of affect.

Equal Rights and Unequal People

2017 ◽  
Author(s):  
Richard D. Brown
Keyword(s):  
Public Opinion ◽  
Social Class ◽  
Equal Opportunity ◽  
Equal Treatment ◽  
Equal Rights ◽  
Criminal Trials ◽  
The Law ◽  
And Gender ◽  
The Ideal

Though Americans have favored the idea of equal rights and equal opportunity, they recognize that differences in wealth and social advantage, like differences in ability and appearance, influence the realization, or not, of equal rights, including equality before the law. In the generations after 1776 the rights of creditors, for example, often overrode the rights of debtors. And criminal trials demonstrate that in courtrooms equal treatment was most often achieved when defendant and victim came from the same social class. Otherwise if they came from different classes social realities, including ethnicity, color, and gender could shape court officials and public opinion. And when a woman’s sexual virtue was compromised, her credibility was almost always discounted. In principle officials paid homage to the ideal of equality before the law, but in practice unequal rights often prevailed.

scholarly journals Pandangan Muhammad Asad tentang Shariah

2019 ◽  
Vol 7 (1) ◽  
pp. 13-30
Author(s):  
Ahmad nabil Amir
Keyword(s):  
Islamic Law ◽  
Modern Context ◽  
Magnum Opus ◽  
The Law ◽  
Contemporary Practice ◽  
Broad Understanding ◽  
The Ideal

Abstrak: This paper analyzed Muhammad Asad’s views on Shariah (Islamic law). This was investigated from his thoughtful and broad understanding of its principle and underlying purpose. The essential understanding of the principle of shariah was analytically discussed in his works such as This Law of Ours and Other Essays, The Principles of State and Government in Islam and in his magnum opus The Message of the Qur’an. The finding shows that Muhammad Asad’s discussion on shariah emphasized on its dynamic principle and relevance to contemporary practice and modern context of Islam. It set forth important framework towards reforming Islamic law by critically reconstructing and reprojecting its ideal in order to establish justice in implementing the law and in framing the ideal that underlie its purpose.

scholarly journals MAQÂSHID AL-SYARÎ’AH AL-SYÂTHÎBÎ (Sebuah Upaya untuk Menyingkap Tujuan Asasi Formulasi Hukum Islam)

2013 ◽  
Vol 6 (1) ◽  
pp. 25-40
Author(s):  
Abdul Jalil Abdul Jalil
Keyword(s):  
Key Words ◽  
Islamic Law ◽  
Word Of God ◽  
Legal Thought ◽  
Legal Provisions ◽  
Fundamental Goal ◽  
The Law ◽  
Alternative Understanding

Abstract: The al-Qur’ân is the only source of law by muslims believed to contain the rules guidelines and guidence to live in the word and the hereafter. Understand it (al-Qur’ân) requires a skill as well expertise, especially in the filed of linguistics  (rule lughâwiyyah) so as to understand the meaning of the word of god as defailed in the al-qur’ân. But god’s law is written in mushhaf sheets are also has the meaning that can be understood from what is implied  behind the text, a fundamental goal (maqâshid al-syarî’ah) of legal provisions in nashshîyyah. In the article the author wants to give an alternative understanding of the idea of a reformer of islamic legal thought that al-Syâthîbî in maqâshid al-syarî’ah outlines in his monumental work. Entitled al-muwâfaqât fî usûl al-syarî’ah . Whit this idea, the observer of islamic law is expected in understanding the law of god is not mely because there is an assessment tekts, but also expected more attention to and consider the fundamental purpose of the establishment of law of god. Key Words: al-Qur’ân, maqâshid al-syarî’ah, al-Syâthîbi, dan mashlahah

scholarly journals UNIVERSALITAS DAN LOKALITAS HUKUM ISLAM

2015 ◽  
Vol 10 (1) ◽  
pp. 71-91
Author(s):  
A. Malthuf Siroj
Keyword(s):  
Common Ground ◽  
Islamic Law ◽  
Legal Discourse ◽  
Two Dimensions ◽  
The Other ◽  
Human Beings ◽  
Mutual Attraction ◽  
Legal Thought ◽  
The Law

Islamic law has two dimensions at once, namely universality and locality. In contemporary Islamic legal thought, there are two trends that contain mutual attraction between the two to bring dimension of locality to the dimension of universality on one side, and vice versa on the other side. As a consequence, there will be two possibilities, absoluteness or relativization of Islamic law. The legal discourse increasingly gains its own intensity in recently in line with the development of science and the use of various approaches in the study of Islamic law. Islamic law that is universally used is called syari`ah. This syariah law is rules of Allah SWT that is produced from texts with qath’î quality either from the side of the existency or the meanings without human beings rasional (ra’y) intervention because those texts are not the object of Ijtihad. Meanwhile, local Islamic Law is called fiqh. It is the law which is produced from texts with zhannî quality and becomes an object of Ijtihad. Because Fiqh is the result of Ijtihad so that it is usual when there are many madzhabs on it. Therefore, this paper will put this issue in proportion to find common ground between the two trends of contemporary Islamic legal thought. So that, it will hopefully clear up us the limits of universality and locality dimension of Islamic law, a focus of this legal discourse.

MENEROPONG FILSAFAT HUKUM ISLAM

2020 ◽  
Vol 7 (2) ◽  
pp. 126-138
Author(s):  
Moh. Ismail
Keyword(s):  
Islamic Law ◽  
Scientific Discipline ◽  
Three Dimensions ◽  
Legal Philosophy ◽  
Literature Study ◽  
Basic Principles ◽  
The Law ◽  
The Ideal

Discussing the philosophy of Islamic law gives its own nuances to our scientific discipline. The study of Islamic legal philosophy does not merely discuss how the ideal basis of a law emerges, but rather leads to how a legal event occurs, the basic principles of establishing a law, and the values ​​of its benefits. This study is intended to analyze the philosophy of Islamic law from a review of ontology, epistemology and axiology. The results of this literature study show that Hasbi's discussion of Islamic legal philosophy was simplified into Tashri 'Philosophy, which discusses Mabadiu al-Ahkam (the basic principles of Islamic law), Ushul al-Ahkam (Juridical basis or the ideal basis of Islamic law), Qawaid al -Ahkam (principles of Islamic law), and others. Furthermore, the discussion forms the Shari'ah philosophy in which it describes Asrar al-Ahkam (secrets of Islamic law), Khasais al-Ahkam (specificities of Islamic law), and Mahasin al-Ahkam (beauties of Islamic law). Meanwhile, Muchlis Usman divides three models of methods used in the development of legal philosophy, namely: Pragmatic, Idealistic, and Comparative. They produce various methods in formulating Islamic law. Muhammad Ma'ruf al-Dawalibi divides the method of ijtihad in Islamic law into three groups. Namely the Bayani, Qiyasi, and Istislahi methods. The benefits of studying Philosophy are three dimensions of advantages, namely: Providing a foundation as well as directing the process of implementing the law based on Islamic teachings, Criticizing and correcting the methods and processes of implementing Islamic law, and evaluating the methods and processes of implementing Islamic law.

A Prolonged Abrogation? The Capitulations, the 1917 Law of Family Rights, and the Ottoman Quest for Sovereignty during World War 1

2020 ◽  
Vol 52 (2) ◽  
pp. 245-260
Author(s):  
Kate Dannies ◽  
Stefan Hock
Keyword(s):  
Ottoman Empire ◽  
Islamic Law ◽  
Family Law ◽  
World War ◽  
Women And Gender ◽  
The Family ◽  
French And English ◽  
History Of ◽  
The Law ◽  
And Gender

AbstractThe 1917 promulgation of a new Ottoman family law is recognized as a landmark moment in the history of Islamic law by scholars of women and gender in the Middle East. Yet the significance of the 1917 law in the struggle over religious jurisdiction, political power, and Ottoman sovereignty has been overlooked in the scholarship on both Ottoman legal reform and World War 1. Drawing on Ottoman Turkish, German, French, and English sources linking internal interpretations of the law and external reactions to its passage, we reinterpret adoption of the family law as a key moment in the geopolitics of World War 1. We demonstrate that passage of the law was a critical turning point in the wartime process of abrogating the capitulations and eliminating the last vestiges of legal extraterritoriality in the Ottoman Empire. The law is situated in its wartime political context and the geopolitical milieu of larger Europe to demonstrate that, although short-lived, the 1917 family law was a centerpiece of the wartime struggle to define extraterritorial rights of the Ottoman Empire, the Great Powers, and their protégés within the empire.

scholarly journals Politik Hukum dalam Undang-Undang No. 38 Tahun 1999 Tentang Pengelolaan Zakat Perspektif Maqasid al-Risalah

2020 ◽  
Vol 8 (1) ◽  
pp. 72-92
Author(s):  
Muhammad Solikhudin ◽  
Oktaria Ardika Putri
Keyword(s):  
Social Inequality ◽  
Islamic Law ◽  
Public Welfare ◽  
Legal Policy ◽  
Indonesian Government ◽  
Potential Source ◽  
The Law ◽  
The Government

This paper tries to explain the legal policy of the law carried out by the Indonesian government about zakat which is an obligation for capable Muslims as a manifestation of human empathy to others in need. Zakat has a noble goal, namely to alleviate poverty and eliminate social inequality in society. This objective is in line with one of the objectives of the Indonesian government which has been mandated in the opening of the 1945 Constitution, namely to advance public welfare. Thus, the management of zakat in Indonesia will be better, if implemented by the government, given that zakat is a very potential source of funds that can be used for public welfare for all Indonesian people. This article explains the process of formulating zakat laws in Indonesia, the substance of Islamic law in zakat, and the purpose of the Law (maqa>s}id al-risa>lah) about zakat in Indonesia, so that readers can fully comprehend the purpose of zakat law.

scholarly journals THE IMPLEMENTATION OF CASH WAQF IN THE PESANTREN OF AL-AMIEN PRENDUAN SUMENEP REGENCY OF MADURA

2016 ◽  
Vol 11 (1) ◽  
pp. 93-119
Author(s):  
Moch. Cholid Wardi
Keyword(s):  
Decision Maker ◽  
Islamic Law ◽  
Boarding School ◽  
The Body ◽  
Legal Basis ◽  
Management And Development ◽  
The Law ◽  
Implementation Status

Abstract:Cash waqf still becomes the frame in the ulama’ debate, especially in Hanafiyah and Syâfi`îyah schools. Therefore, it requires deeper insight either empirically from the field or theoritically in Islamic law analysis through aqwâl al-`ulamâ’, so that the concept and the legal basis of its management and development can be known. This paper discusses about productive waqf and the uniqueness of the application of management of cash waqf  in a pesantren (Islamic boarding school). Besides, the standardisation of the law applied in the implementation of the cash waqf which encompasses: al-Qur'an, Hadits, fiqh rules, and aqwâl al-`ulamâ’ needs to be analyzed fo find out a conclusion of the implementation status. In the implementation, there are many unique things which are interesting to analyze, namely the use of the institution fund which is oriented to develop cash waqf and the exictence of waqf board which becomes the highest decision maker. It means that the highest leader is no longer on the foundation but on the waqf board because all of the pesantren’s assets become waqf   property, even the body and everything valuable to them are made as waqf assets.Abstrak:Cash waqf  atau biasa disebut dengan wakaf tunai ini masih menjadi bingkai dalam perdebatan ulama, lebih-lebih dari golongan Hanafiyah dan Syâfi’îyah. Oleh karenanya, ia perlu digali informasi baik secara empiris di lapangan maupun secara teoritis dalam kajian hukum Islam melalui aqwâl al-`ulamâ’ sehingga dapat diketahui konsep dan dasar hukum yang dipakai dalam pengelolaan dan pengembangannya. Tulisan ini membahas wakaf produktif dan keunikan pelaksanaan manajemen wakaf tunai di pesantren. Di samping itu, standarisasi hukum yang digunakan dalam implementasi perwakafan tunai ini (cash waqf) yang meliputi: al-Qur`ân, Hadits, kaidah fiqhiyah, kaidah ushuliyah, dan aqwâl al-‘ulamâ perlu dikaji untuk menemukan kesimpulan status pelaksanaannya. Dalam implementasinya, beberapa hal unik yang menarik untuk dikaji, yaitu penggunaan dana lembaga yang diorientasikan untuk mengembangkan wakaf tunai. Eksistensi badan wakaf yang menjadi penentu kebijakan tertinggi, artinya pimpinan tertinggi tidak lagi dipegang oleh yayasan, melainkan badan wakaf karena semua aset pesantren dijadikan sebagai harta wakaf, bahkan badan dan sesuatu yang bermanfaat dari diri mereka dijadikan sebagai aset wakaf.

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