scholarly journals TINJAUAN ANTROPOLOGI HUKUM DAN MAQASHID AL-SYARIAH TENTANG PERKAWINAN USIA DINI

2020 ◽  
Vol 14 (2) ◽  
pp. 283-302
Author(s):  
Abdurrahman Hakim
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
Early Marriage ◽  
Online Media ◽  
Legal Anthropology ◽  
Research Needs ◽  
Community Law ◽  
Library Research ◽  
The Law ◽  
Descriptive Qualitative

This research aims to analyze the existence of the asynchronous between the reality of the law in society and the existing law in the legislation concerning early marriage. For this reason, this research will be examined using the anthropological of law as an approach to find out three important aspects as objects of study of legal anthropology, namely knowledge of the community about law, the culture of community law, and the behavior of community law. After that, the case of early marriage will be analyzed using the theory of Maqhasid al-sharia. There are two reasons why this research needs to be studied using the theory of maqasid shariah. First, Law No. 1 of 1974 concerning Marriage is a manifestation of Islamic Law. Second, the community considers that early marriage is part of the teachings of Islam because it was once practiced by the Prophet and Aisha. The research method used is descriptive qualitative with the type of library research. The data used are legislation, books, newspapers, journals, and online media.

scholarly journals Al-Manhâj al-Fiqhî ‘Inda Jamâ’ah “Muassah al-Da’wah al-Islâmiyah al-Indûnîsiyah” (Lembaga Dakwah Islam Indonesia) wa Âtsâruhu Fî Istinbâth al-Ahkâm al-Syar’iyyah

2022 ◽  
Vol 16 (2) ◽  
pp. 558-594
Author(s):  
Moh. Abdul Kholiq Hasan ◽  
Iskandar Dzulkarnain ◽  
Muh. Nashirudin
Keyword(s):  
Content Analysis ◽  
Research Method ◽  
Structured Interviews ◽  
Legal Decisions ◽  
Sharia Law ◽  
Library Research ◽  
The Law ◽  
The Government ◽  
The Right ◽  
Descriptive Qualitative

Indonesian Islamic Da’wa Institution or Lembaga Dakwah Islam Indonesia (LDII) tends to embrace exclusivity and takfiri ideology. This article attempts to reveal the fiqh manhaj (method) that LDII employs and its influences on the legal decisions LDII takes by employing the library research method in descriptive qualitative type. The content analysis in tandem with document triangulation and structured interviews were applied to investigate the textual references LDII uses. The findings indicate that LDII employs a fiqh manhaj called manqul. This influences the law istinbath of LDII. Mandatory to remain in the congregation (jamaah), taking the oath of allegiance to the leader of the jamaah, the claim by the jamaah leader of the right to construct sharia law, license to lie, and takfiri are some controversial products of the manqul. With takfiri as the most dangerous product of the manqul, it befalls the government of Indonesia to watch over this jamaah. اشتهرت مؤسسة الدعوة الإسلامية الإندونيسية أو ما يسمى بـــ LDII بتكفيرها على جميع المسلمين سوى جماعتهم. وتهدف هذه الدراسة لمعرفة أصل المنهج الفقهي عند هذه الجماعة وآثاره في استنباط الأحكام الشرعية عندهم. واعتمدت الدراسة على منهج البحث الوصفي التحليلي، بطريقة تحليل المحتوي أو ما يسمى بــ (content analysis). وقد توصلت الدراسة إلى القول بأن أصل المنهج الفقهي عند هذه الجماعة هو ما يسمى بـ"المنقول". وإن لهذا المنهج الفقهي أثار كبير في استنباط الأحكام الشرعية عند هذه الجماعة. ومن بينها: لزوم الناس لجماعتهم، وجوب البيعة لإمامهم، وجوب الإنفاق، ادعاء إمامهم أن لهم حقّ في تشريع الأحكام، إباحة التقية أو الكذب على الآخرين. ومن أخطر هذه المخالفات تكفيرهم لجميع المسلمين ممن ليسوا من جماعتهم. لأن هذا الاستنباط له أثر سيئ لوحدة الشعب، ولذا على حكومة إندونيسيا أن تتنبه دائما تجاه هذه الجماعة المنحرفة.

scholarly journals Gender in the Perspective of Islamic Shari'a and Constitution (Straightening the View of the Relationship between Women and Men)

2021 ◽  
Vol 14 (1) ◽  
pp. 35-47
Author(s):  
Muhammad Sabir ◽  
Aris Aris
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
Men And Women ◽  
Religious Texts ◽  
Library Research ◽  
Ancient Times ◽  
The Law ◽  
The Relationship

In this research discuss about the relationship between men and women. In the existing reality, women are still marginalized since ancient times until now. This is due to the influence of understanding on religious texts and various other factors so that the differences in the relationship between the two can be seen in all aspects of life. The research method used is library research. In this study, it is argued that in the perspective of Islamic law, the relationship between the two is the same in terms of identity to the creator (worship of mahdah and gairu mahdah) as well as in the constitution that everyone has the same rights on politic, law, voting, and education. Everyone without exception has protection and right in the law.

scholarly journals Relationship of Maqasid al-Shari�ah with Usul al-Fiqh (overview of historical, methodological and applicative aspects)

2020 ◽  
Vol 3 (2) ◽  
pp. 231
Author(s):  
Nur Hasan
Keyword(s):  
Literature Review ◽  
Research Method ◽  
Islamic Law ◽  
Social Issues ◽  
Library Research ◽  
Close Relationship ◽  
History Of ◽  
The Law ◽  
Relationship Of

Studies on maqasid al-shari�ah have been widely written and reviewed by researchers of Islamic law. Some have written about the maqasid al-shari�ah�s concept, the figures� thought, and its application to various Islamic law and social issues. As a new study, maqasid al-shari�ah is widely studied in the context of renewing Islamic law, however little discuss about history of maqasid al-shari�ah and relations with usul al-fiqh. Because historically, the birth of maqasid al-shari�ah can�t be separated from development of usul al-fiqh through the scholars usul al-fiqh. As well as in terms of methodology, maqasid al-shari�ah have a close relationship with method istinba? al-�hkam in usul al-fiqh,� as qiyas,� maslahah al-mursalah, al-�ari�ah �and istihsan. While in terms of application, maqasid al-shari�ah together with usul al-fiqh namely departing from the proposition of naqli (revelation) and �aqli (reason) which is global and analyzes various opinions in deciding Islamic law. It�s just that usul al-fiqh is dominated by linguistic aspects, meanwhile the maqasid al-shari�ah emphasizes the divine aspect behind the law.� That�s why to see relationships among maqasid al-shari�ah and usul al-fiqh, this research uses library research method or literature review by researching the main sources which discusses about relations maqasid al-shari�ah and usul al-fiqh in terms of historical, methodological and applicative.

scholarly journals Penggunaan Kosmetik Berbahaya dalam Persfektif Hukum Islam

2021 ◽  
Vol 15 (1) ◽  
pp. 53-64
Author(s):  
Lesnida Lesnida
Keyword(s):  
Qualitative Research ◽  
Research Method ◽  
Islamic Law ◽  
Data Sources ◽  
Qualitative Research Method ◽  
Inspection Agency ◽  
Library Research ◽  
The Law ◽  
The Impact

The rampant circulation of dangerous cosmetics is something that needs to be watched out for, because in addition to violating the law, its existence can also endanger its users. Cosmetics that basically function as self-decoration turn into self-destructors. On that basis, this study aims to analyze the law on the use of harmful cosmetics in the perspective of Islamic law. This study uses a qualitative research method based on library research. The main data sources are the Qur'an and Hadith, and the supporting data sources are the thoughts of the four imams of the schools (Hanafi, Maliki, Shafi'i, and Hambali) and fatwa the Indonesian Ulama Council. The results of the study indicate that the use of harmful cosmetics is forbidden in Islam, this is in accordance with the word of Allah in the Qur'an Surah al-Ahzab verse 33. All the Imams of the Schools state that the factors of the prohibition of cosmetics are seen from three things, namely the ingredients of manufacture, the method of making them, and the impact it has. If one of the three things is haram, then the cosmetic is not allowed to be used. In addition, in terms of use, Muslims should use cosmetics that have been registered with the Food and Drug Inspection Agency, and also have a halal label issued by the Indonesian Ulama Council.

scholarly journals LESBIAN, GAY, BISEKSUAL, TRANSGENDER (LGBT) PERSFEKTIF IMAM SYAFI’I, HUKUM ISLAM DAN HUKUM POSITIF

Nuansa ◽  
2018 ◽  
Vol 11 (2) ◽  
Author(s):  
H Suwardin
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
Same Sex ◽  
Positive Law ◽  
Sexual Violation ◽  
Library Research ◽  
The Law

This research raises  about Had for Lesbians, Gay, Bisexual, Transgender (LGBT) Perspective of Imam Shafi’i, Islamic Law and Positive Law. This research method is library research. The results of this study indicate that Had Lesbi- an, Gay, Bisexual, Transgender (LGBT) according to Imam Syafii Imam Syafii’s opinion about LGBT is considered a very damned act and  is considered as jarimah regardless of the perpetrators, whether done by unmarried people or people those who are married, it is referred to as fahisyah and is regarded as against the law. It also does not reduce its criminal value, even though it is done voluntarily or like it. Although no one feels aggrieved, it is still seen as a very despicable sexual violation, without knowing priorities. Had in the Islamic law perspective on Lesbians, Gay, Bisexual, Transgender (LGBT) that LGBT punished this behavior seen from the side where he channeled his lust for the same sex. So, if he were a man, when he channeled lust desires to fellow men, then the law was included in the category of gay (liwath) and if he was a woman, when channeling his lust for others, then the law was included in the category of lesbian . the scholars also agreed that the clerics forbid transgender behavior

scholarly journals HADIS SEBAGAI SUMBER HUKUM ISLAM (Telaah Terhadap Penetapan Kesahihan Hadis Sebagai Sumber Hukum Menurut Syafi’iy)

2015 ◽  
Vol 19 (1) ◽  
Author(s):  
Nasruddin Yusuf
Keyword(s):  
Text Analysis ◽  
Research Method ◽  
Islamic Law ◽  
Islamic Studies ◽  
Sacred Texts ◽  
Library Research ◽  
The Law ◽  
Important Position ◽  
Existing Form

Hadiths are not sacred texts as the Koran. However, the hadith is always the second reference after the Koran and occupies an important position in Islamic studies. Considering the writing of the hadith which was carried out hundreds of years after the Prophet Muhammad died, many opinions were crossed over the validity of a hadith. so that this raises some groups to doubt and deny the truth of the hadith as a source of law. This paper will focus on discussing the study of the determination of the validity of hadith as a source of law according to Imam Syafii. This paper uses the library research method with the study of text analysis, therefore the author refers directly to the books written by Imam Shafi'i and makes comparisons with books written by the Muhadits. The findings in this research that about the debate about the hadith tradition as a source of law in Islam, al-Syäfi'iy seems to hold on the opinion that the provisions contained in the hadith are in the laws of the Qur'an; With katalam, the hadith of Nabı can only add to the law in the Qur'an. He said that the existing form of command, both the Qur'an and the hadith, is based on the same source, even though it is through a different path.Keywords:Hadith, Al-Quran, Imam Shafi'i, Muhadits, Islamic Law. Hadits bukanlah teks suci sebagaimana Al-Quran.Namun, hadits selalu menjadi rujukan kedua setelah Al-Quran dan menempati posisi penting dalam kajian keislaman.Mengingat penulisan hadits yang dilakukan ratusan tahun setelah nabi Muhammad SAW wafat, maka banyak terjadi silang pendapat terhadap keabsahan sebuah hadits.sehingga hal tersebut memunculkan sebagian kelompok meragukan dan mengingkari akan kebenaran hadits sebagai sumber hukum. Tulisan ini akan fokus membahas tentang telaah terhadap penetapan kesahihan hadits sebagai sumber hukum menurut Imam Syafii. Tulisan ini menggunakan metode library research dengan studi analisa teks, karena itu penulis merujuk langsung kitab-kitab yang ditulis oleh Imam Syafi`I dan melakukan perbandingan dengan kitab yang ditulis oleh para muhadits.Temuan dalam riset ini bahwa tentang perdebatan soal keshahihan hadits sebagai sumber hukum dalam Islam, alSyäfi'iy nampak beıpegang pada pendapat bahwa ketentuan-ketentuan yang ada dalam hadis berada dalam hukum-hukum Alquran; Dengan katalam, hadis Nabı dapat saja menambah hukum yang ada dalam Alquran.Ia mengatakan bahwa wujud perintah yang ada, baik dan alquran maupun hadis, adalah berpangkal dari sumber yang sama, meskipun melalui jalur yang berbeda.Kata Kunci:Hadits, Al-Quran, Imam Syafi`i, Muhadits, Hukum Islam

scholarly journals Reformulasi Sanksi Pidana Pencemaran Nama Baik Melalui Media Online

2019 ◽  
Vol 21 (2) ◽  
pp. 327-338
Author(s):  
Rahmat Fadli ◽  
Mohd. Din ◽  
Mujibussalim Mujibussalim
Keyword(s):  
Research Method ◽  
Legal Protection ◽  
Online Media ◽  
Criminal Sanctions ◽  
Electronic Transactions ◽  
The Law ◽  
Sense Of Justice

Penelitian ini bertujuan untuk mengkaji perlindungan hukum terhadap korban pencemaran nama baik melalui media online dan menjelaskan pemenuhan restitusi yang seharusnya diterima korban pencemaran nama baik melalui media online. Pencemaran nama baik merupakan perbuatan melawan hukum, dikarenakan telah menyerang kehormatan atau nama baik seseorang. Rumusan tindak pidana pencemaran nama baik melalui media online diatur dalam Pasal 27 ayat (3) Undang-Undang Infomasi dan Transaksi Elektronik. Sanksi pidananya diatur dalam Pasal 45 ayat (3) Undang-Undang ini. Dalam Undang-Undang ini belum diatur sanksi pidana yang berbentuk restitusi, sehingga kurang melindungi korban pencemaran nama baik melalui media online. Metode penelitian ini adalah yuridis normatif dengan menggunakan bahan hukum primer, sekunder, dan tersier, Berdasarkan hasil penelitian ditemukan bahwa ancaman pidana pada Pasal 45 ayat (3) Undang-Undang Infomasi dan Transaksi Elektronik belum memenuhi rasa keadilan dan memberi manfaat kepada korban. Karena pada pasal ini belum mengatur sanksi pidana yang bersifat ganti rugi terhadap korban. Reformulation of  Criminal Sanctions on Defamation Through Online Media This study aims to examine the legal protection of victims of defamation through online media and explain the fulfillment of restitution that should be received by victims. Defamation is an act against the law, because it has attacked someone's honor or reputation. The formulation of criminal defamation through online media is regulated in Article 27 paragraph (3) of the Information and Electronic Transactions Law. The criminal sanctions are regulated in Article 45 paragraph (3). This law has not yet regulated criminal sanctions in the form of restitution, so it does not protect victims of defamation through online media. The research method is a normative juridical by using primary, secondary, and tertiary legal materials. The results found that the criminal threat in Article 45 paragraph (3) of the Law on Information and Electronic Transaction had not fulfilled a sense of justice and benefited for victims. It is because this article does not yet regulate criminal sanctions that are compensation for the victim.

scholarly journals DEBATE OF ISLAM AND COUNTRIES IN THE CONSTITUANTE BOARD, 1956-1959

2019 ◽  
Vol 2 ◽  
pp. 155-174
Author(s):  
Heri Herdiawanto ◽  
Valina Singka Subekti
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
Secondary Data ◽  
The State ◽  
Islamic State ◽  
Basic Group ◽  
Constituent Assembly ◽  
Library Research ◽  
The One ◽  
The Relationship

This study examines Hamka's political thinking about Islam and the State in the Basic State debate that took place in the Constituent Assembly 1956-1959. Hamka belongs to the basic group of defenders of the Islamic state with Mohammad Natsir in the Masyumi faction, fighting for Islamic law before other factions namely the Nationalists, Communists, Socialists, Catholics-Protestants and members of the Constituent Assembly who are not fractured. Specifically examines the issue of why Islam is fought for as a state basis by Hamka. and how Hamka thought about the relationship between Islam and the state. The research method used is a type of library research with literature studies or documents consisting of primary and secondary data and reinforced by interviews. The theory used in this study is the theory of religious relations (Islam) and the state. This study found the first, according to Hamka, the Islamic struggle as the basis of the state was as a continuation of the historical ideals of the Indonesian national movement. The second was found that the constituent debate was the repetition of Islamic and nationalist ideological debates in the formulation of the Jakarta Charter. Third, this study also found Hamka's view that the One and Only God Almighty means Tauhid or the concept of the Essence of Allah SWT. The implication of this research theory is to strengthen Islamic thinking legally formally, that is thinking that requires Islam formally plays a major role in state life. The conclusion is that Indonesian society is a heterogeneous society in terms of religion. This means that constitutionally the state recognizes the diversity of religions embraced by the Indonesian people and guarantees the freedom of every individual to embrace religion and realize the teachings he believes in all aspects of life. Hamka in the Constituent Assembly stated that the struggle to establish a state based on Islam rather than a secular state for Islamic groups was a continuation of the ideals of historical will.

scholarly journals Perkawinan Beda Agama Dalam Undang-Undang Nomor 23 Tahun 2006 Tentang Administrasi Kependudukan (Tinjauan Hukum Islam)

2020 ◽  
Vol 20 (2) ◽  
pp. 138
Author(s):  
Fakhrurrazi M.Yunus ◽  
Zahratul Aini
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
The Family ◽  
The Law ◽  
Negative Impacts ◽  
The Right ◽  
The Impact ◽  
The Relationship

Abstrak: Dalam Undang-Undang Nomor 23 Tahun 2006 tentang Administrasi Kependudukan adanya Pasal yang mengatur tentang perkawinan beda agama, dalam Pasal 35 huruf (a) yang menyatakan bahwa perkawinan yang ditetapkan oleh pengadilan. Namun dalam Undang-Undang tersebut tidak diatur secara jelas, sehingga memberi peluang timbulnya dampak negatif. Namun yang diakui di Indonesia jika pasangan suami istri yang berbeda agama harus memeluk agama yang sama di salah satu pasangan dengan maksud mereka harus pindah agama baik memeluk agama istri maupun suami. Dengan adanya berbagai kemudharatan yang timbul, maka hal itu tidak sesuai dengan hukum Islam. Oleh karena itu, penulis ingin mengetahui dampak perkawinan beda agama yang diatur dalam Undang-Undang Nomor 23 Tahun 2006 tentang administrasi  kependudukan dan tinjuan hukum Islam terhadap perkawinan beda agama dalam Undang-Undang Nomor 23 tahun 2006. Dalam penelitian ini, metode penelitian yang digunakan adalah Kualitatif. Berdasarkan dari hasil penelitian, dampak dari perkawinan beda agama yaitu dampak terhadap rumah tangga yang tidak harmonis menimbulkan kegelisahan, dan sulitnya berkomunikasi. Dampak terhadap anak yang membuat hubungan antara keluarga yaitu anak dan orang tua menjadi kacau dan tidak utuh karena mengetahui kedua orang tuanya berbeda keyakinan. Dampak terhadap harta warisan yang mengakibatkan anak yang lahir dari perkawinan beda agama tidak mempunyai hak untuk mendapatkan harta warisan apabila tidak seagama dengan pewaris yang dalam hal ini pewaris beragama Islam. Adapun tinjauan hukum Islam menyatakan bahwa perkawinan beda agama itu tidak sah, karena menurut fatwa MUI Nomor:4/MUNASVII/MUI/8/2005 menetapkan bahwa nikah beda agama hukumnya haram yang diperkuat dengan firmannya dalam surat al-mumtahanah ayat 10 dan al-baqarah ayat 221.Abstract: in Law No. 23 of 2006 on the administration of the population of the article governing the marriage of different religions, in article 35 letter (a) stating that the marriage is established by the court. But the law is not regulated, so it allows causing negative impacts. But it is recognized in Indonesia if different couples of religion must embrace the same religion in one partner with the intention they have to move religion both embrace the religion of the wife and husband. With the various blessings that arise, it is not under Islamic law. Therefore, the author wants to know the impact of the marriage of different religions organized in law Number 23 the year 2006 about the administration of population and the Islamic law to the marriage of different religions in the law Number 23 the year 2006. In this study, the research method used was qualitative. Based on the results of the study, the impact of the marriage of different religions is the impact on the unharmonious households raises anxiety, and difficulty communicating. The impact on the child who makes the relationship between the family is the child and the parent becomes chaotic and not intact because knowing both parents are different beliefs. The impact on the inheritance that resulted in children born from the marriage of different religions does not have the right to obtain inheritance if not as religious as the heir, in this case, Muslim heirs. The review of Islamic law states that the marriage of different religions is not valid, because according to fatwa MUI number: 4/MUNASVII/MUI/8/2005 stipulates that the marriage of different religious religion is haram strengthened by his word in Sura al-Mumtahanah verse 10 and al-Baqarah verses 221.

scholarly journals Analisis Hukum Bunga Bank Ditinjau dari Perspektif Maqashid Syariah

2019 ◽  
Vol 3 (1) ◽  
Author(s):  
Sya Rifah Isnaeni
Keyword(s):  
Islamic Law ◽  
Conceptual Approach ◽  
Operational Costs ◽  
Library Research ◽  
The Law ◽  
The Difference ◽  
Conventional Banks

The background of this research is the exixtance of the difference opinion between ulama and moslem scholars about the law of interest in Islam, which is until now still not discovered the solusion opinion and it make interesting for the researcher to make a research about the object more deep and more wide. But the researcher will not use Islamic law perspective as analysis basic, the researcher will use the objectives of sharia as analysis basic.This research is limited by several problems as following: (1) Why bank interest is needed by conventional banks? And (2) How is the law of interest if observed from the objectives of syariah (maqashid sharia)?This research is a library research. In this research the researcher choose to use a conceptual approach because the purposes which need to be achieved trouhg this research is to result an Islamic law thought about the law of interest which is not being bounded by the opinions or theories launched by majority of the moslem scholar. So this research can originally refer to the objectives of the sharia as what has been agreed by majority of ulama.The results of this research there are: (1) the interest is a money amount addition which have to paid by bank to the costumer based on the loan percentage that given by bank to their customer. Bank interest is used for the Bank's operational costs, if there is no interest instrument, it is likely that the Bank will not be able to survive. And (2) there are three opinions of ulama’s law judgments about the law of interest, it is forbidden (haram), permitted (halal) and dubious (shubhat). If this law opinions observed based on the objevtives of sharia, the researcher can make a conclusion that the opinion which is permit the interest is the most according to the objectives of sharia, and it is related to the concept of hifz al-nafs (take care of soul) and hifz al-mâl(take care of property) than the opinion whih has been forbid the interest. The permitted law of interest in the concept of hifz al-nafs (take care of soul) can be located in the dharuriyah, hajiyah and tahsiniyah degrees. While The permitted law of interest in the concept ofhifz al-mâl(take care of property)can be located in the dharuriyah and hajiyah degrees. Keywords: Interest, Usury, Maqashid Sharia, hifz al-nafs (Take care of soul), hifz al-mâl (Take care of Property).

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