scholarly journals Kawin Beda Agama dalam Kajian Hukum Islam dan Peraturan Perundang-Undangan di Indonesia

2019 ◽  
Vol 4 (2) ◽  
pp. 213
Author(s):  
Sarifudin Sarifudin

This paper aims to reopen the discussion on the plurality of thoughts in interfaith marriages from the perspective of Islamic law and legislation in Indonesia. The method used is the literature study. Where the author tries to understand clearly the concept of interfaith marriage through books, documents and related research results. Whereas, in analyzing these data using the verstehen method. In this method, an interpretative analysis process is carried out on the concept of interfaith marriage. This interpretive analysis requires the writer to provide scientific arguments and criticisms in interpreting research data. In many cases in the community, interfaith marriages always create resistance. Religious arguments are always raised to oppose the marriage. One of the verses of the Koran which is popular for opposing interfaith marriages is QS al-Baqarah verse 221. But strangely, some people (muslims) continue to carry out interfaith marriages in the Civil Registry Office. The conclusion of this paper confirms that the legality of interfaith marriage is still debatable, both in Islamic law and regulations in Indonesia. Therefore, the new rules are needed that are clearer about interfaith marriages, because they are binding on each individual citizen, so that legal certainty and justice will be created.

2018 ◽  
pp. 188
Author(s):  
Holilur Rohman

This paper is intended to find aspect of maqasid al-syari’ah in the Mazhab Syafi`i and urgency of the maqasid al-syari’ah of Mazhab Syafi`i in the Ijtihad of contemporary Islamic legal. This paper is a literature study, and is a descriptive - analytical study. The study in this paper shows that the aspect of maqasid al-syari’ah 'in the Mazhab Syafi'i is: Imam Shafi'i uses qiyas, Al-Juwaini contributes to the division of al-maslahah al-daruriyyah, al-hajiyyah, and al-tah si niyyah, then additional explanation of Al-Ghazali about al-daruriyyah al-khams which became basic footing in establishing Islamic law. maqasid al-syari’ah 'in the Mazhab Syafi'i as a foundation for ijtihad is used when a new event occurs that has no legal decision at all in the past and there needs to be legal certainty, or there has been a decision but it needs re-ijtihad because it is not appropriate with the current conditions, or ijtihad is re-done because there are different aspects of benefit so it needs a new law that is different from the previous law


2021 ◽  
Vol 1 (1) ◽  
pp. 6-10
Author(s):  
Ai Pebrianti Purwa Delimas ◽  
Siska Lis Sulistiani ◽  
Ilham Mujahid

Abstract. Marriage that will bring peace and spirituality, must have the same religious beliefs, must not be of different religions, in accordance with the Word of Allah, Surat Al-Baqarah: 221 and encouraged by Law Number 1 of 1974 concerning Marriage, with this type of qualitative research. In the case of interfaith marriages, which are manifested in related books, journals, theses, articles, do not forget the Al-Qur'an and Sunnah in accordance with this theme. The purpose of this research is to look in depth about interfaith marriage according to Islamic law and according to the Marriage Law. What are the views of these two sources and the location of the similarities or similarities of Islamic law and the law on interfaith customary marriages. The result of this research is that in Islamic law it is not allowed because of a new breakthrough in faith. Therefore, inter-religious marriages, for various reasons such as better than allowing cohabitation. There is also the opinion that this may have been her match and is a human right. This reason cannot be accounted for, both in Islamic law and in state law, because in law, marriage will be said to be valid according to the law of each religion, it is said to be valid, because marriage will be accounted for before Allah SWT as a creator who has worked with all His perfection. Abstrak. Perkawinan yang akan membawa ketenangan lahiriyah dan bathiniyah itu, harus sama keyakinan agamanya, tidak boleh berbeda agama, sesuai dengan Firman Allah Surat Al-Baqarah : 221 dan di dorong dengan Undang-undang Nomor 1 Tahun 1974 Tentang Perkawinan, dengan jenis penelitian kualititif yaitu menelusuri terhadap pelaku terjadinya perkawinan beda agama dan dihubungkan dengan buku-buku yang terkait, jurnal, skripsi, artikel tidak lupa Al-Qur’an dan sunnah yang sesuai dengan tema ini. Tujuan dari penelitian ini adalah ingin mengetahui secara mendalam tentang pernikahan beda adat beda agama menurut hukum Islam dan menurut Undang-Undang Perkawinan. Bagaimana pandangan dari dua sumber tersebut serta letak perbedaan atau persamaan dari hukum Islam dan Undang-undang mengenai perkawinan adat beda agama. Hasil dari penelitian ini bahwa dalam hukum Islam tidak diperbolehkan karena menyangkut perbedaan iman. Oleh sebab itu, perkawinan antar penganut agama, dengan berbagai macam alasannya seperti lebih baik dari pada membiarkan kumpul kebo. Ada juga beranggapan bahwa ini mungkin sudah jodohnya dan merupakan hak asasi manusia. Alasan tersebut tidak dapat dipertanggungjawabkan, baik secara hukum Islam maupun hukum negara, karena dalam undang-undang pun perkawinan akan dikatakan sah apabila menurut hukum masing-masing agama nya dikatakan sah, karena perkawinan akan dipertanggungjawabkan dihadapan Allah SWT sebagai pencipta yang telah mengatur kehidupan dengan segala kesempurnaan-Nya.


2020 ◽  
Vol 2 (1) ◽  
Author(s):  
Muhammad Ilham

<p><em>Legitimate marriage is a dream for couples and harmony in family life, so that in Islam always depends on the ultimate goal Marriage is to get sakinah, mawaddah and warohmah. With this aim, sometimes it is wrong to place the rules of marriage only, one of them agreeing on a harmonious family but forgetting to look at the couple's religious side. The phenomenon of interfaith marriages often occurs not only in different countries but also in Indonesia, a lot of this is done.</em></p><p><em>This study aims to look at the phenomenon of interfaith marriage in a qualitative form so that the ultimate goal can be developed with special concepts to be given at specific conclusions with various updates.</em></p><em>Interfaith marriages often occur in Indonesian society, in marriage law No. 1 of 1974 concerning marriage clearly has a ban. Also in the Compilation of Islamic Law in Article 40 paragraph (c) and Article 44, too. The same can also be seen in the MUI Fatwa. Nevertheless, there are also some opinions of scholars who allow marriages of different religions from Muslim men and women experts of the book. In response, it is fitting to look at the social conditions of people in Indonesia who uphold religious norms, so that depending on the committee will be corrected on the understanding of specific ideas in matters of religion</em>


2020 ◽  
Vol 12 (2) ◽  
pp. 421-432
Author(s):  
Syahrul Syahrul ◽  
Evie Syalviana

Abstrak Law is a normative rule that govern human behaviors. The development of law as rule is not stagnant in one situation. But, its grew out from the awareness of society that requires the existence of law. Therefore, law always adopts the values that grow in society like; customary law, traditions and religions law. The consequences of laws as social and cultural products, even products of political ideology, making law is always contextual with the reality of society. This article try to understand the unification of marriage law in Indonesia and the problems that arise in the unification process. Unification is process of unify the laws in sociey or unify the national law in society. The article finds that there are many problems arising from the unification of marriage law in Indonesia, especially those related to interfaith marriages. So, it is not surprising that there are so many products of the marriage law probide the interfaith marriage in Indonesia, especially if interfaith marriage involves woman and man Muslims. Keyword: Interfaith Marriage, National Law, Islamic Law Abstrak Hukum adalah aturan-aturan normatif yang mengatur pola perilaku manusia. Hukum tidak tumbuh di ruang yang vakum, melainkan tumbuh dari kesadaran masyarakat yang membutuhkan adanya suatu aturan bersama. Karena itu, hukum selalu mengadopsi nilai-nilai yang tumbuh dan berkembang dimasyarakat; nilai-nilai adat, tradisi dan agama. Konsekuensi hukum sebagai produk sosial dan kultural, bahkan juga produk politik yang bernuansa ideologi, menjadikan hukum selalu bersifat kontekstual. Tulisan ini berusaha untuk mengungkap tentang unifikasi hukum perkawinan di Indonesia dan problematika yang muncul pada proses unifikasi tersebut. Unifikasi merupakan penyatuan hukum yang berlaku secara nasional atau penyatuan pemberlakuan hukum secara nasional. Penulis menemukan adanya banyak persoalan yang muncul dari unifikasi hukum perkawinan di Indonesia, khususnya yang terkait dengan perkawinan beda agama. Maka, tidak heran jika begitu banyak produk undang-undang perkawinan yang menjadi penghalang terjadinya nikah beda agama di Indonesia, khususnya jika melibatkan orang Islam. Kata Kunci: Pernikahan Beda Agama, Hukum Nasional, Hukum Islam


Wajah Hukum ◽  
2021 ◽  
Vol 5 (2) ◽  
pp. 509
Author(s):  
Winda Fitri

Law of inheritance in Indonesia up to now in a plurality, consisting of Islamic inheritance law, western inheritance law in the Civil Code and customary inheritance law. The plurality will have implications for various things. Religious differences are seen to be a factor preventing a child from obtaining inheritance rights from parents. In Islamic law, children from different religions and their parents will prevent from receiving inheritance, not in line with civil law that one barrier to receiving inheritance is religious different. This study analyzing the legal implications of the implementation of interfaith marriage for the heirs and how the legal protection of the rights of heirs born from interfaith marriages. The research methodology that the uses is normative by conducting analysis. The settlement of the issue children born from different religions of each party is subject to different laws based on religious law or customary law. There are similarities and differences in the implications of the provisions of Article 832 of the Civil Code and Article 171 of the Compilation of Islamic Law. However, protection for children born of different religions can obtain asset from their parents through grants, wills and gifts with the principle of justice.


2020 ◽  
Vol 14 (2) ◽  
pp. 177-190
Author(s):  
Siti Rohmah ◽  
Ilham Tohari ◽  
Moh. Anas Kholish

This article aims to identify and analyze the urgency and future of fiqh legislation for halal products in Indonesia. In addition, this article also aims to identify and analyze whether Law no. 33 of 2014 concerning the Guarantee of Halal Products is the result of authoritarianism in the name of Islamic law in Indonesia or is a constitutional guarantee for the majority of Muslims. The conclusion of this study shows that the effort to enact the jurisprudence of halal products through the Halal Product Guarantee Law is a constitutional necessity for Indonesian citizens who are predominantly Muslim. The regulation of halal certification in the Halal Product Guarantee Law is a form of legal certainty and constitutional protections for the majority of Muslims as consumers in Indonesia. In addition, the existence of the Halal Product Guarantee Law is also considered to provide benefits economically, socially, and healthily, which applies universally regardless of religion. Even the accusation that the Halal Product Guarantee Law is a product of authoritarianism that harms non-Muslims cannot be justified. Because the producers of food and medicine that are widely circulating in supermarkets and mini-markets in Indonesia are actually non-Muslim owners. Even with this halal certification, their products can enter the world market, especially in Muslim countries.


2018 ◽  
Vol 3 (2) ◽  
Author(s):  
M Samson Fajar ◽  
Sabdo Sabdo

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


2021 ◽  
Vol 2 (1) ◽  
pp. 1-30
Author(s):  
Luthviyah Romziana

Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public,  interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and  al-Azhar interpretation by HAMKA. This research used  muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition  marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.


2018 ◽  
Vol 150 ◽  
pp. 05056
Author(s):  
Abdulrahman M.A.Albelahi ◽  
A. Ali ◽  
Faten Mohmed ◽  
Metwally Ali

Since the beginning, legal theory has concerned itself with the establishment of principles and precepts that govern the procedure of legal interpretation, from the initial stages of the judicial reasoning down to the promulgation of ruling and their implementation, Islam is a total way of life. Muslims are obliged to abide by the rules of Allah in every aspect of their lives, always and wherever they live. However, the actual rules of Allah as given in the Qur’an and the sunna are limited. The Qur’an contains only six hundred verses directly related to laws, and there are approximately two thousand hadiths. The function of interpretation is to discover the intention of the Lawmaker of the matter, therefore, interpretat primarily concerned with the discovery of that which is rot self-evident the objective of interpretation is to ascertain the intention c the Lawmaker with regard to what has been left unexpressed as a matter of necessary interference from the surrounding circumstances. Sometimes, the textual sources did not provide detailed guidelines in which to derive the law, and then the role of interpretation is important to determine the law. In Islamic law the role of Ijtihad undoubtedly important in order to meet new problems. But some of the Jurist contended that the role of Ijtihad had ended and we have to follow the rule that has been stated. An explanation given to this trend is that a point had been reached at which all essential question of law had been thoroughly discussed and further deliberation was deemed unnecessary. In Common law, man-made law and legislation are related to one another within a philosophy of law. Parliament makes law and it is the duty of the courts to give effect to them if properly enacted. While courts may rule that a particular statute or section is invalid for various reasons such as unconstitutionality, they cannot say, "We shall change this Act because it is not appropriate". That function belongs to Parliament (Wu Min Aun 1990: 120). So as in Islamic law, the Lawmaker is Allah S.w.t and the sacred text (Quran) is legislated due to His intention whereas Sunnah of the Prophet Muhammad is enacted due to the Prophet's intention. Therefore, Ulama of Usul Fiqh, in making any Ijtihad, they are du y bound to be guided by Quran and Sunnah.


2016 ◽  
Vol 12 (3) ◽  
pp. 604
Author(s):  
Faiq Tobroni

This paper has three key issues. The first issue discusses the arguments constructed by applicant of judicial review (JR) to assess the constitutional rights’ violations caused by the application of Article 2 (1) UUP. The second issue discusses on how the Constitutional Court (MK) seated position of state associated marital affairs in the rejection of JR. The third issue discusses model of freedom of ijtihad (legal thought) on interfaith marriage as the impact of MK’s Decision. Based on    the discussion, regarding to the first issue, the applicant of JR assess the application of Article 2 (1) UUP has legitimized the state as the sole interpreters of religious teachings for a requirement validity of the marriage. According to the applicant,  the role is used by the state (The Office for Religious Affairs/KUA) to not accept interfaith marriage. This refusal led to the violation of some other constitutional rights. Furthermore, as the findings of the second issue, MK’s decision has placed   the real position of state not as interpreters of religious teachings, but merely to accommodate the results of religious scholars’s ijtihad regarding marriage into the state law. Thus, it is not true that the state has violated the constitutional right to more intervene the religious life of citizens. Last findings as the third issue, MK’s decision has affected the model of ijtihad freedom on interfaith marriage. Actually interfaith marriage can still be served through the Civil Registry Office (KCS). KCS could be an alternative way to facilitate the interfaith marriages for all religions in Indonesia. Special for KUA, the institution reject to record interfaith marriage.   In this way, it only accommodates freedom of ijtihad within the limits of ijtihad jama’i. KUA just accomodates ijtihad by institutions such as the Majelis Ulama Indonesia, Nahdlatul Ulama, Muhammadiyah and other similar institutions that reject interfaith marriage. Special for marriage in muslim community, ijtihad jama’i is better than ijtihad fardiy because the second could trigger the liberalization of marriage laws (temporary marriages, polygamy more than four, underage marriages and denial of recording).


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