scholarly journals Analisis Perbandingan Mazhab tentang Pelaksanaan Mediasi dengan Media Telekonferensi

Mazahibuna ◽  
2020 ◽  
Vol 2 (2) ◽  
pp. 194
Author(s):  
Nurul Aulia Dewi ◽  
Abdul Halim Talli
Keyword(s):  
Multidisciplinary Approach ◽  
Islamic Law ◽  
Men And Women ◽  
Related Data ◽  
Library Research ◽  
Age Of Maturity ◽  
Library Studies ◽  
Age Limit ◽  
Written Sources ◽  
The Ideal

This article seeks to present a comparison of mediation with teleconference media, both within the PERMA and the scholars of the sect. Mediation is an attempt to resolve conflicts by engaging neutral mediators who do not have the authority to make decisions that help the parties in dispute to reach a resolution or solution accepted by both parties. The multidisciplinary approach used in this article is a juridical, sociological, theological-normative and managerial approach. This article is library research, a study by writing, clarifying, and making data obtained from various written sources. The method of data collection is to use document techniques (library studies). Quoting and analyzing data with document techniques is intended to collect related data contained in documents in the form of books, journals, and research results in the form of thesis, thesis, and dissertation. The results found that the most notable differences regarding the limits of mediation with teleconference media were found in the dissent of the Sect scholars. The Shafi and Hanbali sects argue that the ideal age in marriage is 15 years, while Abu Hanfah argues that the age of maturity comes at 19 years of age for women and 17 years for men, as is the case with Imam Malik arguing that the ideal age of manhood is 18 years for both men and women. The differences between the Imams of the Sect are influenced by the environment and culture in which they live. However, in Islamic law itself there is never a very firm limit, but the most basic thing about the age limit of marriage is that it is already in place

PELAKSANAAN HUKUM KEWARISAN ISLAM DI PENGADILAN AGAMA BANTEN

ALQALAM ◽  
2013 ◽  
Vol 30 (1) ◽  
pp. 158
Author(s):  
Yusuf Somawinata
Keyword(s):  
Key Words ◽  
Islamic Law ◽  
Survey Methods ◽  
Adopted Children ◽  
Inheritance Law ◽  
Library Research ◽  
The Ideal

This article aims at describing the obseroance of wasiat wajibah (compulsory bequeathment) in the Islamic court of Banten, analyzing the provision of the substitute heir and adopted children in the Compilation of  Islamic Law (KHI). In addition, the ideal laws to manage the innheritance rules in Indonesia. This article is library research by using doctrinal approach and using case study and survey methods. The data was, then, analyzed by using analytical descriptive and analytical correlative methods. The result showed that the observance of wasiat wajibah in the Islamic court of  Banten employed by judges is by using the Mawali Hazairin’s Doctrine. The criteria of the adoption of substitute heir and adopted children in the KHI is the attempts of Ulama and many judgees junst in giving legal justice and certainty to the society.   Key Words: Islamic Inheritance Law, Compilation of Islamic Law, Islamic court of  Banten

scholarly journals Pemaksaan Zakat oleh Pemerintah dalam Perspektif Hukum Islam dan Penerapannya di Indonesia

2021 ◽  
Vol 2 (1) ◽  
pp. 78-97
Author(s):  
Khaerul Aqbar ◽  
Sulkifli Herman ◽  
Asri
Keyword(s):  
Islamic Law ◽  
Data Sources ◽  
The Internet ◽  
Muslim Community ◽  
Sociological Approach ◽  
Library Research ◽  
Scientific Papers ◽  
The Government ◽  
Written Sources

This study aims to examine how the application of zakat at the time of the Prophet. and khulafaurasyidin as well as examining how the zakat enforcement system in Indonesia and its application from the perspective of Islamic law. In this study, the authors use a type of library research (library research) whose data sources are obtained from written sources, including books, laws, fiqh books, journals, the internet, and other scientific papers related to the object under study, by using Sharia normative theological approach, juridical approach, and sociological approach. The research results found by researchers are as follows; First, zakat is one of the pillars in supporting the economy of Muslims to overcome economic, social, educational, and health disparities in the country of Indonesia. second; The imposition of zakat in Indonesia can be done by revising the contents of law number 23 of 2011, which is to reduce tax for muzakki on zakat that has been fulfilled. third; the government can impose zakat on the Indonesian Muslim community as long as it can manage zakat by the Sharia without any element of cheating in it. fourth; zakat can be enforced in Indonesia if it can strengthen the role of BAZNAS, LAZ, and BAZ nationally by Article 23 of 2011 Law. Fifth; the imposition and management of zakat at the time of the Prophet and khulafaurrasyidin is something that should be emulated because history has proven its success in managing zakat. sixth; muzakki may distribute their zakat directly to mustahik without going through institutions either from the government or institutions under the protection of the government. seventh; according to the perspective of the Islamic law that every leader who manages the affairs of the Muslims is obliged to take care of his affairs by the provisions of the Shari'a. Eighth; in surah al-Taubah / 9 verse 103 the leaders have been instructed to take zakat from Muslims by applicable regulations.

scholarly journals FORCED SEXUAL RELATIONSHIP HUSBAND WIFE in ISLAM: MAQĀṢID SHARĪ'AH PERSPECTIVE

2021 ◽  
Vol 6 (1) ◽  
pp. 49-72
Author(s):  
Eki Resa Firiski
Keyword(s):  
Domestic Violence ◽  
Sexual Violence ◽  
Sexual Intercourse ◽  
Islamic Law ◽  
Sexual Relationship ◽  
Sexual Relations ◽  
Men And Women ◽  
Library Research ◽  
Islamic Religion ◽  
Husband And Wife

This article is the result of library research. The direction of this research discussion is how the Islamic religion addresses the issue of forced sexual intercourse between husband and wife. This article discusses vis a vis between maqāsid sharī'ah and Law Number 23 of 2004 concerning the Elimination of Domestic Violence. Claim of this research is the forced sexual intercourse of husband and wife according to Law Number 23 of 2004 is in line with the objectives of Islamic law (maqashid syar'iah) which is to protect tauhid/monotheism (hifd al din) men and women. The equality of relations between men and women is contained in the teachings of mu'āsharah bi al-ma'rūf (good association). Sexual violence can occur in both husband and wife. If the husband forces sexual intercourse, then it is prohibited. Vice versa, if the wife refuses to have sex without a syar'i reason, then this is also prohibited. not allowed. According to Islamic law, sexual violence can be punished with a finger of ta'zir sanction. Islam forbids acts of forced sexual intercourse as well as violence by husbands against their wives. And vice versa. Islam came with the main mission of realizing the benefit of all creatures, men and women. Islam teaches equal and equal sexual relations between husband and wife. Keywords: forced sexual intercourse, maqashid shari'ah   Abstrak Artikel ini adalah hasil dari penelitian kepustakaan. Arah diskusi penelitian ini adalah bagaimana agama islam menyikapi  isu pemaksaan hubungan seksual suami istri. Artikel ini mendiskusikan vis  a vis antara maqāsid sharī’ah dan Undang-Undang Nomor 23 Tahun 2004 Tentang Penghapusan Kekerasan Dalam Rumah Tangga. Klaim penelitian ini adalah bahwa pemaksaan hubungan seksual suami istri menurut Undang-Undang Nomor 23 Tahun 2004 selaras dengan tujuan syariat islam (maqashid syar’iah) yaitu melindungi ketauhidan (hifd al dīn) laki-laki dan perempuan. Kesetaraan relasi laki-laki dan perempuan tertuang dalam ajaran mu’āsharah bi al-ma’rūf. Kekerasan seksual dapat terjadi pada istri maupun suami. Jika suami memaksa hubungan seksual, maka itu dilarang. Demikian pula sebaliknya, jika istri menolak berhubungan tanpa alasan yang syar’i, maka ini juga dilarang. tidak diperbolehkan. Menurut hukum Islam, kekerasan seksual dapat dipidana dengan sanksi jarimah ta’zir. Islam melarang tindakan pemaksaan hubungan seksual juga kekerasan yang dilakukan suami atas istri.dan juga sebaliknya. Islam datang dengan misi pokok mewujudkan kemaslahatan bagi seluruh makhluk, laki-laki maupun perempuan. Islam mengajarkan relasi seksual suami–istri yang sejajar dan setara. Kata Kunci : pemaksaan hubungan seksual,  maqashid syari’ah

scholarly journals CHILD MARRIAGE AND ZINA IN INDONESIAN LEGISLATION IN ISLAMIC LAW

2019 ◽  
Vol 49 (1) ◽  
pp. 210
Author(s):  
Neng Djubaedah
Keyword(s):  
Islamic Law ◽  
Child Marriage ◽  
Early Age ◽  
Men And Women ◽  
Problem Child ◽  
Age Limit ◽  
Descriptive Qualitative

Article 7 paragraph (1) of Law No. 1 Year 1974 on Marriage determines marriage permitted if the man is 19 years old and female 16 years old. The age limit of marriage for 16-year-old women is considered an early age and is a problem. Child marriage in this paper is a marriage performed by men and women under the age of 18 years. It is able to cause divorce and obstruction of education. In addition to article 7 paragraph (1), child marriage is also due to pregnancy due to free sex (zina) of teenagers. According to Islamic Law, zina is an out-of-wedlock marriage committed deliberately and consciously by man and woman with their individual willingness, likes, without coercion. How is the protection of Article 7 paragraph (1) on child marriage and women under18 years old who commit zina in terms of Islamic Law? The method of research is normative-juridical and descriptive-qualitative, apply the theory ofmaqashid al-shari’a and neo receptio a contrario theory

scholarly journals Perbandingan Hukum Kewarisan Mawâni’ Irtsi dan Dzaw Al-Arham dalam Kompilasi Hukum Islam dan Undang-Undang Waris Mesir

TAJDID ◽  
2021 ◽  
Vol 28 (1) ◽  
pp. 141
Author(s):  
Hasan Bisri ◽  
Ayi Ishak Sholih Muchtar
Keyword(s):  
Qualitative Research ◽  
Islamic Law ◽  
Analysis Method ◽  
Inheritance Law ◽  
Men And Women ◽  
Library Research ◽  
Content Analysis Method ◽  
The Times ◽  
Local Traditions ◽  
Inheritance Laws

This study aims to compare the inheritance law in Egypt with the existing inheritance law in the compilation of Islamic law in Indonesia. More specifically, this comparative study focuses on the issue of mawani’ irtsi (barrier of inheritance) and inheritance of dzaw arham (relatives of male or female). This is a qualitative research based on library research. The content analysis method is used to describe mawani’ irtsi and dhaw arham in the inheritance laws of Egypt and Indonesia. The results of this study indicate differences between the inheritance laws of Egypt and Indonesia; first: the compilation of Indonesian inheritance law always adjusts to the times, while the Egyptian inheritance law is still traditional by maintaining the views of classical scholars. This is evident when it explained one barrier to inheritance namely religious differences; second: Indonesian inheritance legal material explored classical books, studied modern legislation, and observed local traditions. This can be seen when it explained that men and women get the same share as long as the basis of their agreement. While Egyptian inheritance laws do not take into account modern legislation and do not adopt local traditions; third: the material description in the compilation of inheritance law in Indonesia is concise and sometimes general in nature while the description of the material inheritance law of Egypt is more detailed. This is seen when it explained one of the barrier of inheritance is intentionally killing an heir. In the inheritance law of Egypt, it is explained in detail about types of killings which are a barrier to inheritance, while in the compilation of Indonesian inheritance law is explained in general.

scholarly journals DISPARITAS USIA MINIMAL PERKAWINAN DALAM KOMPILASI HUKUM ISLAM PERSPEKTIF TEORI BATAS MAṢLAḤAH SA’ĪD RAMAḌĀN AL-BŪṬI

2019 ◽  
Vol 3 (1) ◽  
pp. 123
Author(s):  
Ahmad Arif Masdar Hilmy
Keyword(s):  
Islamic Law ◽  
Men And Women ◽  
The Family ◽  
Family And Household ◽  
Minimum Age ◽  
Text Reading ◽  
Age Limit ◽  
Social Balance ◽  
Age Limits ◽  
Insight Into

This research is a document research that discussed and analyzed about the disparity in the minimum age limit of marriage in Article 15 of the Indonesian Islamic Law by using the theory of maṣlaḥah Sa'īd Ramaḍn al-Būṭi. This research became urgent in order to increase khazanah of science which is progressive and also opened insight into the opportunities for new thoughts, regarding the absence of rules in the disparity of minimum age limits of marriage for men and women in Islamic law. The data of this study were collected through the documentation method. After that, the reading was done on the text (text reading) and then the texts were analyzed. The result showed that the disparity in the minimum age limit of marriage in Article 15 KHI was based on consideration of the benefit of the family and household. The conclusion of the author's brief research was that the substance contained in Article 15 of the KHI concerning about the disparity in the minimum age limit of marriage for men and women included the benefits of parenting (mental, spiritual, financial and physical), social balance, and responsibility of marriage. The disparity in the minimum age limit of marriage in Article 15 of the KHI was a benefit if it was reviewed by using the theory maṣlaḥah from Sa'īd Ramaḍān al-Būṭi, because it had fulfilled five conditions, which were maslaḥah must be within the scope of the Shari'ah objectives, does not contradict to The Qur'an, does not contradict with the Sunnah, does not contradict with Qiyas, and does not contradict with the more urgent maṣlaḥah.

scholarly journals PERCERAIAN DAN PERNIKAHAN DINI DI KABUPATEN SEMARANG

2020 ◽  
Vol 1 (2) ◽  
pp. 125-136
Author(s):  
Muchamad Coirun Nizar ◽  
Ghofar Shidiq
Keyword(s):  
Islamic Law ◽  
Married Couple ◽  
Free Association ◽  
Early Marriage ◽  
Marriage And Divorce ◽  
Divorce Rates ◽  
Age Limit ◽  
The Ideal ◽  
Husband And Wife

The obscurity of the ideal age for a marriage in classical fiqh reference requires the existence of ijtihad among contemporary jurists to determine the ideal age limit for a marriage. The result of the ijtihad is the formulation of a Compilation of Islamic Law which among one of the articles discusses the minimum limit for someone who will hold a marriage (article 15 KHI) which is 21 years. Including the phenomenon that is rife in Indonesia is the rise of early marriage. Early marriage is defined as a marriage that takes place before maturity is reached both physically and psychologically. In an ideal setting, a marriage continues until death approaches one married couple as exemplified by Rasulullah SAW. But now, divorce occurs in many areas. Divorce occurs because of conflict between husband and wife, or the lack of compatibility between both husband and wife to continue the household. This article is the result of a research linking the occurrence of early marriage and divorce rates in Semarang. The object of this research is the decisions in PA Ambarawa ruling relating to divorce and marriage dispensation requests. In the end, the rise of cases of early marriage in Semarang Regency is due to the rise of free association between teenagers. The results of this study concluded that some divorce decisions in PA Ambarawa in 2014 occurred against the background of early marriage.

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 Batas Usia Ideal Pernikahan Perspektif Maqasid Shariah

2017 ◽  
Vol 1 (1) ◽  
pp. 67
Author(s):  
Holilur Rohman
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
Second Law ◽  
The Third ◽  
Age At Marriage ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage ◽  
The Ideal

<p class="ABSTRACT"><span lang="EN">An ideal marriage is a marriage that able to achieve the goal of becoming a family wedding sakinah, mawaddah </span><span lang="IN">wa</span><span lang="IN">rahmah</span><span lang="EN">. Al-Qur'an and Sunnah </span><span lang="IN">did not </span><span lang="EN">explain in detail about the limitations of marriageable age. There are three perspectives on the age limit to get married in Indonesia, first, the perspective of Islamic law, the second law No. 1 in 1974 allow a woman to get married at the age of 16 and men at age 19, the third, BKKBN which advocated age at marriage ideal namely the minimum age for women 21 years and for men 25 years old</span><span lang="IN">.</span><span lang="IN">B</span><span lang="EN">ut </span><span lang="IN">in different perspective, </span><span lang="EN">the ideal age of marriage maqasid shari'ah perspective for women 20 years </span><span lang="IN">and </span><span lang="EN">for men 25 years, because at this age considered to have been able to realize the </span><span lang="IN">goal </span><span lang="EN">wedding (maqasid shari'ah) such as: creating a family sakinah mawaddah wa rahmah, keeping the lineage, maintaining the pattern of family relationships, maintaining diversity and deemed ready in terms of economic, medical, psychological, social, religious.</span></p><p class="ABSTRACT"><span lang="EN">* * *</span></p><p class="ABSTRAK"><span lang="IN">Pernikahan yang ideal adalah pernikahan yang mampu mencapai tujuan pernikahan menjadi keluarga yang sakinah, mawaddah dan rahmah. Al-Qur’an dan as-Sunnah menjelaskan secara rinci tentang batasan usia menikah. Ada tiga perspektif mengenai batas usia menikah di Indonesia, pertama, perspektif hukum Islam, kedua, undang-undang no 1 1974 mengijinkan seorang perempuan menikah pada usia 16 tahun dan laki-laki pada usia 19 tahun, ketiga, BKKBN yang menganjurkan usia kawin yang ideal yaitu usia minimal bagi perempuan 21 tahun dan bagi laki-laki 25 tahun.. Akan tetapi usia ideal perkawinan perspektif maqasid shari’ah adalah bagi perempuan 20 tahun dan dan bagi laki-laki 25 tahun, karena pada usia ini dianggap telah mampu merealisasikan tujuan-tujuan pensyariatan pernikahan (<em>maqasid shari’ah</em>) seperti: menciptakan keluarga yang sakinah mawaddah wa rahmah, menjaga garis keturunan, menjaga pola hubungan keluarga, menjaga keberagamaan dan dipandang siap dalam hal aspek ekonomi, medis, psikologis, sosial, agama. <strong></strong></span></p><p class="ABSTRACT"><span lang="EN"><br /></span></p>

scholarly journals DIMENSI FEMINISME DALAM PEMBAHARUAN ISLAM: MENILIK PEMIKIRAN MUHAMMAD IQBAL

2021 ◽  
Vol 19 (1) ◽  
pp. 30-58
Author(s):  
Raha Bis Bistara
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
The State ◽  
The Other ◽  
Islamic Feminism ◽  
Men And Women ◽  
Library Research ◽  
The Times ◽  
New View

Artikel ini ingin membahas bagaimana pemikiran Muhammad Iqbal dalam merekonstruksi ajaran Agama Islam yang selama ini dianggap kaku dan bersifat inklusif. Rekonstruksi yang dilakukan oleh Iqbal secara menyeluruh mulai dari pemahaman terhadap ayat-ayat al-Quran, hadis, hukum Islam dan feminisme. Bagi Iqbal kesetaraan antara laki-laki dan perempuan sangat penting hal itu terkait bagaimana posisi perempuan dalam segala lini yang tidak bisa ditawar-tawar lagi. Perbedaan Muhammad Iqbal dengan pemikir muslim yang sama-sama mengkaji gerakan kesetaraan terletak pada esensi ajaran Islam yang direkonstruksi ulang serta tidak mempertentangkan dengan perkembangan zaman. Kita lihat misalnya Fatimah Mernissi dalam gerakan feminisme ia menekankan adanya penafsiran ulang terhadap ayat-ayat al-Quran dan Sunnah yang menempatkan perempuan di bawah laki-laki. Di sinilah letak perbedaan gagasan Iqbal dengan aktifis femenis yang lain. Bagi Iqbal ajaran yang selama ini diyakini sebagai ajaran yang universal dan kaffah ternyata masih terdapat unsur politik yang menyebabkan keterasingan perempuan dalam kancah bernegara. Menurut Iqbal selama akar-akar feminisme dalam Islam tidak dicuatkan, maka selama itu juga laki-laki tidak akan bisa membawa perubahan bagi dirinya sendiri, masyarakat, agama, bangsa dan negara.  Dengan menggunakan metode library research penelitian ini diharapkan bisa memberikan kontribusi besar dalam wacana feminisme Islam yang selama ini dianggap masih tabu dibicarakan dalam tradisi kesarjanaan Islam. Kesimpulan dari penelitian ini adalah pandangan baru mengenai pemikiran Iqbal tetang feminisme yang jarang sekali dikaji oleh pemikir muslim modern. Di mana yang dikuak oleh Iqbal mengenai esensi ajaran Islam itu sendiri yang bersifat subtil bagi keutuhan umat Islam yang sampai saat ini belum sepenuhnya mereka memahami.   This article discussed about  how Muhammad Iqbal thought in reconstructing the teachings of Islam which has been considered rigid and inclusive. The reconstruction carried out by Iqbal thoroughly began from the understanding of the verses of the Quran, Hadith, Islamic law and feminism. Iqbal reveals that the equality between men and women is very important it is related to women positions in all lines are not negotiable anymore. The differences between Muhammad Iqbal and the other Muslim thinkers who both studied the equality movement lie in the essence of the reconstructed teachings of Islam and do not be opposed with the development of the times. We see, for example Fatimah Mernissi in the feminism movement she emphasizes the re-interpretation of verses of the Quran and sunnah that place women under men. This is Iqbal views are different from other feminist activists. For Iqbal the teachings that have been believed to be universal teachings and kaffah there is still a political element that causes the alienation of women in the state scene. According to Iqbal, as long as the roots of feminism in Islam are not encouraged, then as long as men will not be able to bring about change for themselves, society, religion, nation and country.  By using the library research method, this research is expected to make a big contribution in the discourse of Islamic feminism which has been considered taboo in the tradition of Islamic scholarship. The conclusion of this study is a new view from Iqbal's thinking on feminism that is rarely studied by modern Muslim thinkers. Where Iqbal discussed about the essence of Islamic teachings itself which is subtle for the integrity of Muslims that until now they have not fully understood.

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