INTEGRATION OF ISLAMIC SHARIA IN NATIONAL LEGAL SYSTEM

The purpose of this study is to answer the formulation of the problem of how is the objective condition of Islamic law in the politics of law in Indonesia and to find a concept to integrate Islamic Islamic law into State law. The research method is qualitative with a normative, philosophical and sociological approach. Substantially, the idea of formalizing Islamic law in Indonesia cannot be maximized without adaptation and reform to Islamic law, namely through ijtihad and maslahat. Every text of the Al-Qur’an and hadith that contains the law must contain maslahat. So that maslahat is an attempt to explore the meaning of the text of the Al-Qur’an. Maslahat is operationally manifested in the form of ijtihad theories, for example; qiyas, maslahah mursalah, istihsan, syad al-zdari’ah and urf. Likewise, maslahat affirmation of laws that are not contained in the Al-Qur’an and hadith, can be confirmative and can also be negative. The identification of maslahat as the essence of maqashid al-sharia is based on 1) the texts of the Al-Qur’an, the majority of which are in the form of amar and nahyu, (2) Illat and wisdom found in al-Quran and hadith, (3) al-Istiqra’.

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Positivisasi Syariah di Indonesia, Legalisasi atau Birokratisasi?

Jurnal Konstitusi ◽

10.31078/jk1537 ◽

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.

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MEMBUMIKAN HUKUM ISLAM DI INDONESIA

AL-BANJARI Jurnal Ilmiah Ilmu-ilmu Keislaman ◽

10.18592/al-banjari.v14i2.656 ◽

2016 ◽

Vol 14 (2) ◽

Author(s):

Muhammad Fahmi Al Amruzi

Keyword(s):

Legal System ◽

Islamic Law ◽

Public Life ◽

Legal Order ◽

National Legal System ◽

Strategic Position ◽

The Law

The existence of Islamic law in Indonesia has long earned a place in public life. It is the law established in the midst of society and even became the official legal state at the time of Islamic kingdoms until the beggining of VOC. When the Dutch managed to take over all the power of the Islamic kingdoms, the Islamic law began to be abolished gradually. After independence, Indonesian people began to dig his own laws independently and Islamic laws still exists and getting stronger. The Islamic law has its own power which can take the form in legisation, jurisprudence and public legal awareness. Islamic law has an important strategic position in the formation and preparation of Indonesia's national law. One effort to incorporate Islamic law into the national legal order is through the transformation of the values of Islamic law into the Indonesian National Legal System.

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TRANSFORMATION OF ISLAMIC LAW ON THE NATIONAL LEGAL SYSTEM IN INDONESIAN CONSTITUTIONAL PERSPECTIVE

UUM Journal of Legal Studies ◽

10.32890/uumjls.3.2012.4550 ◽

2012 ◽

Author(s):

Zainal Arifin Hoesein

Keyword(s):

Legal System ◽

Islamic Law ◽

Systems Approach ◽

Human Reason ◽

Moral Principles ◽

The World ◽

National Legal System ◽

The Law ◽

Law And Justice ◽

Functional Purpose

Law is the accumulation of rational ideas in response to community development that was born based on the idea of universality and morality. The idea of universality provides a justification for the enactment of basic human freedoms and recognition of basic human rights in the life of the country. Similarly, the idea of morality is that moral principles are general and can be analyzed by human reason. The second idea is the essence of it is used as a basic idea about the nature of the formulation of law and justice as a legal the flow law functional purpose in looking at the law more focused on the facts of a field, social, cultural, political, and religion as factors that need to be a consideration in seeking legal solutions. Both streams are still evolving and are applied in various countries around the world. With regard to the transformation of Islamic law in national legal systems, it cannot be separated from these two streams of law that is through a systems approach and the approach to legislation. Keyword: Transformation of the law, politics of law, national legal system, System of national law

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Integration of Sharia in Zakat Law

ZISWAF : Jurnal Zakat dan Wakaf ◽

10.21043/ziswaf.v8i1.9099 ◽

2021 ◽

Vol 8 (1) ◽

pp. 18

Author(s):

Aristoni Aristoni

Keyword(s):

Legal System ◽

Islamic Law ◽

Secondary Data ◽

Qualitative Approach ◽

Allocation Of Resources ◽

National Legal System ◽

Data Source ◽

The Law

Law No. 23 of 2011 on Zakat Management, which is abbreviated as the Law of Zakat Management, places Islamic law as a principle for the management of zakat, which means that every zakat amil in the planning, application, and coordination of collection, allocation of resources must always be based on the regulations of Islamic law. The aim of the writing of this article is to explain the existence of zakat in Islamic law and the law on the management of zakat, Law No. 23 of 2011 as an ius constitutum, and the integration of Islamic law in the law of zakat management. This article can be categorized as a type of research in the library. The method of approach used is a qualitative approach. In addition to a qualitative approach, a normative legal approach is also used in the discussion of this article. The data source used is secondary data, consisting of primary legal materials, secondary legal materials, and tertiary judicial materials. The results of the study show that the existence of zakat in Islamic law and the Law of Zakat Management is an important pillar in building the values of devotion to Allah SWT, justice, and community welfare. The passage of Law No. 23 of 2011 is an inseparable part of the current national legal system (ius constitutum) and the integration of Islamic law in the law of zakat management is reflected in the preamble and in the provisions of Clause 2 of Law No. 23 of 2011 which lay down Islamic law as a principle for the management of Zakat.

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Institutions and Contributions to Islamic Law in Indonesia’s Legal System

Walisongo Law Review (Walrev) ◽

10.21580/walrev.2021.3.1.7282 ◽

2021 ◽

Vol 3 (1) ◽

pp. 21-44

Author(s):

Abu Rokhmad

Keyword(s):

Legal System ◽

Qualitative Method ◽

Islamic Law ◽

Raw Material ◽

Research Results ◽

National Legal System ◽

Data Source ◽

The Law

This research examines the institutionalization, position and contribution of Islamic law to the national legal system. This study uses a qualitative method with a sociological legal approach. The data source comes from legal materials such as laws and other regulations. The research results show that the institutionalization of Islamic law into the national legal system is carried out procedurally, democratically and in accordance with the needs of the community. This institutionalization is a further process and recognition of the position of Islamic law, not only as a raw material for the making of national laws, but also as a source of law (legal sources) and even a source of values (values sources) for the development of national law. The contribution of Islamic law to the development of the national legal system can be seen in the law on marriage, zakat, waqf, hajj, guarantees of halal products and others which substantively do not contradict Islamic law.[]Riset ini mengkaji tentang pelembagaan, posisi dan kontribusi hukum Islam ke dalam sistem hukum nasional. Kajian ini menggunakan metode kualitatif dengan pendekatan sosiologi hukum. Sumber data berasal dari bahan-bahan hukum seperti UU dan regulasi lainnya. Hasil riset menunjukkan bahwa pelembagaan hukum Islam ke dalam sistem hukum nasional dilakukan secara prosedural, demokratis dan sesuai dengan kebutuhan masyarakat. Pelembagaan ini merupakan proses lanjut dan pengakuan mengenai posisi hukum Islam, bukan saja sebagai bahan mentah (raw material) pembuatan hukum nasional, tapi juga sebagai sumber hukum (legal sources) dan bahkan sumber nilai (values sources) pembangunan hukum nasional. Kontribusi hukum Islam dalam pembangunan sistem hukum nasional dapat dilihat pada UU perkawinan, zakat, wakaf, haji, jaminan produk halal dan lainnya yang secara substantif tidak bertentangan dengan hukum Islam.

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Review of the Political Direction of National Legal Development Law

JURNAL CITA HUKUM ◽

10.15408/jch.v9i2.20352 ◽

2021 ◽

Vol 9 (2) ◽

Author(s):

Achmad Irwan Hamzani ◽

Kanti Rahayu ◽

Tani Haryadi ◽

Nur Khasanah ◽

Havis Aravik

Keyword(s):

Legal System ◽

Legal Consciousness ◽

The Political ◽

Philosophical Approach ◽

Legal Development ◽

National Legal System ◽

The Law ◽

The Impact ◽

Law Making ◽

The Ideal

The political direction of the law in Indonesia in the development of national law simplifies legislation. The scope of national legal development is not only through legislation. There is the functionalization of the law that lives in society. The purpose of the research describes the political urgency of law in the development of national law and reviews the political direction of national law development law. This research uses a philosophical approach, namely to examine the law from the ideal side in the form of an idea of the direction of national law politics in the future. The results of this study show that the politics of law is necessary to provide direction in the development of national law. Each country has a legal political direction whose role as the basic policy of state organizers to determine the direction, shape, and content of the law to be established. Legal politics as a strategy of the formation process, as well as the implementation of laws based on the national legal system to achieve the goals and ideals of the state. The political direction of the law in Indonesia in the development of national law simplifies legislation. The scope of the development of the national legal system can be through legislation and functionalization of the living law. The political direction of the law in Indonesia in the development of national law simplifies the process of legislation. The impact will only be a successful legal state in law-making, but weak in law in action. The implication of this study is to expand the political direction of national law which includes the functionalization of the living law. By functionalizing "the living law", the resulting law is rooted in the legal consciousness of society.

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

Media Syari'ah ◽

10.22373/jms.v20i2.6512 ◽

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.

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Shariʿa in English Law

On British Islam ◽

10.23943/princeton/9780691158549.003.0010 ◽

2016 ◽

Author(s):

John R. Bowen

Keyword(s):

Legal System ◽

Islamic Law ◽

Family Law ◽

State Law ◽

Social Concern ◽

Media Criticism ◽

Legal Recognition ◽

English Law ◽

The Moment ◽

Civil Courts

This chapter focuses on the fears and accusations about the English law's recognition of shariʻa. In his February 2008 remarks, Archbishop of Canterbury Rowan Williams explored ways in which the legal system might “recognise shariʻa.” Despite the storm of media criticism, he was joined later that year by Britain's highest justice, Lord Phillips, in saying that English law should recognize certain elements of shariʻa. It is in the domain of family law where suggestions that private Islamic bodies might take on a function of the civil courts raise the greatest degree of legal and social concern. Although some Islamic scholars have urged Parliament to create formal linkages between law courts and Islamic shariʻa councils, these councils carry out no actions that have the force of state law. For the moment, then, the main possibility for legal “recognition” of Islamic law in England would be if civil courts were to act on some elements of an Islamic divorce proceeding.

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The Context of Islamic Law

Comparative Law ◽

10.1093/oso/9780198791355.003.0010 ◽

2019 ◽

pp. 788-868

Author(s):

Uwe Kischel

Keyword(s):

Canon Law ◽

Islamic Law ◽

Special Problem ◽

Special Importance ◽

State Law ◽

Religious Law ◽

Single State ◽

The Law

This chapter describes Islamic law. Islamic law is not the law of a single state, but rather a religious law of special importance, whose prominence has increased over the last few decades. It is therefore necessary to distinguish between Islamic law and the law in states with predominantly Muslim populations. The defining characteristic of Islamic law is its religious origin and character. In contrast to all state law, it is based on a God-given text, the Koran. Thus, at its core, it is itself divine in nature, not the product of mankind. This explains its special status and claims, but also its special problem. Meanwhile, the latter body of law is geared toward classical Islamic law to widely varying extents. Islamic law is by no means the only example of religious law, but other bodies of religious law—such as Jewish or canon law—are much less significant in the current times.

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EKSISTENSI OTONOMI DESA PAKRAMAN DALAM PERSPEKTIF PLURALISME HUKUM

Jurnal Magister Hukum Udayana (Udayana Master Law Journal) ◽

10.24843/jmhu.2014.v03.i03.p13 ◽

2014 ◽

Vol 3 (3) ◽

Author(s):

Anak Agung Istri Ari Atu Dewi

Keyword(s):

Legal System ◽

Research Method ◽

Legal Pluralism ◽

Customary Law ◽

Legal Interpretation ◽

State Law ◽

Legal Research ◽

Local Regulation ◽

Traditional Institution ◽

The Republic

The purpose of this research is to discover the existence of autonomy of Desa Pakraman in legal pluralism perspective. Related with that purpose, there are two issues that will be discussed, first, how does the existence of the autonomy of Desa Pakraman in Indonesia’s legal system?,Second, how does the existence of the autonomy of Desa Pakraman in legal pluralism perspective?. The research method is normative legal research using statue approach, concept approach and analytical approach and law analysis by using legal interpretation. Based on the problems, the results of discussion are : first, the existence of the autonomy of Desa Pakraman within the Indonesia’s legal system has regulated in the 1945 Constitution of the Republic of Indonesia, national and local Regulations. In the Constitution, specifically Article 18 B of paragraph (2), declare that the states recognizes Desa Pakraman and their traditional rights. In regulation of Law No.5 of 1960 concerning basic Agrarian Law (UUPA), regulation of Human Rights, and regulation of Desa (Village) are clearly recognize Desa Pakraman as traditional institution has traditional rights, one of it is the autonomy of Desa Pakraman. At the local regulation, autonomy Desa Pakraman has regulated in Local Regulation about Desa Pakraman. Second, that existence of autonomy Desa Pakraman in perspective legal pluralism is that the existence autonomy Desa Pakraman is a weak legal pluralism. In perspective weak legal pluralism the state law as a superior and the customary law as an inferior, its position in the hierarchy under State law. As a theory, the semi-autonomous social field from Sally Falk Moore perspectives that Desa Pakraman is semi-autonomous. Desa Pakraman has capacity to hold their village based on the customary law and outomaticly Desa Pakraman to be in framework of state law.

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