scholarly journals "KAWIN TANGKAP" TRADITION IN MAQASID AL-SYARI’AH AND INDONESIAN LAW PERSPECTIVE

2020 ◽  
Vol 5 (2) ◽  
pp. 127-142
Author(s):  
Muhdi Muhdi
Keyword(s):  
Social Control ◽  
Legal Status ◽  
Social Protection ◽  
Islamic Law ◽  
Field Research ◽  
Protection System ◽  
Positive Law ◽  
Legal Position ◽  
The Village ◽  
Legal Sociology

This article is the result of a qualitative field research with a legal sociology approach. This article discusses the tradition of intermarrying with the eyes of Islamic law and positive law. The researcher uses the maqasid shariah theory in explaining the legal position of capture marriage. The maqasid shariah theory has a flexible and adaptive character in determining the legal status of localistic matters. The location of this research is in Pekalongan village, Sampang district, Madura. This study concludes that marriage arrests in the village of Pekalongan are legal, even obligatory, seeing that the implementation of the marriage arrest law cannot be separated from the main purpose of implementing Islamic laws. Capture marriage fulfills the maqashid al-sharī'ah element. Capture marriages function as hifd al din, namely tradition as religious social control, as a social protection system that fulfills the elements of hifdh an-nafs (avoiding cases of violence and vigilantism), hifdh an-nasl (avoiding offspring from illicit relationships), hifdh al-mal (avoiding the use of money in vain), hifdh al-aql (maintaining a healthy mindset and avoiding depression). Capture marriages are marriages that have no legal force because they are not registered.. Keywords: kawin tangkap tradition, maqasid shariah, law   Abstrak Artikel ini adalah hasil penelitian kualitatif lapangan dengan pendekatan sosiologi hukum. Artikel ini mendiskusikan tradisi kawin tangkap dengan kacamata hukum islam dan hukum positif. Peneliti menggunakan teori maqasid shariah dalam menjelaskan posisi hukum kawin tangkap. Teori maqasid shariah mempunyai karakter fleksibel dan adaptif dalam menentukan status hukum hal yang bersifat lokalistik. Lokasi penelitian ini berada di desa Pekalongan Kecamatan Sampang Madura. Penelitian ini menyimpulkan bahwa kawin Tangkap di desa Pekalongan hukumnya boleh, bahkan wajib, melihat pemberlakuan hukum kawin tangkap tidak lepas dari tujuan pokok pemberlakuan hukum-hukum Islam. Kawin tangkap memenuhi unsur maqashid al-sharī’ah. Kawin tangkap berfungsi sebagai hifd al dīn yaitu tradisi sebagai kontrol sosial keagamaan, sebagai sistem perlindungan social yang memenuhi unsur hifdh an-nafs (menghindari terjadinya kasus kekerasan dan main hakim sendiri), hifdh an-nasl (menghindari adanya keturunan dari hubungan yang terlarang), hifdh al-mal (menghindari penggunaan uang dengan sia-sia ), hifdh al-aql (menjaga pola pikir sehat dan menghindari kedepresian ). Kawin tangkap merupakan nikah yang tidak memiliki kekuatan hukum karena tidak dicatatkan. Kata Kunci: tradisi kawin tangkap, maqasid shariah, undang-undang positif.

scholarly journals MEDIATION SYSTEM IN DISPUTES OF OWNERSHIP PERSFECTIVE ACADEMIC ISLĀḤ (A Research in Aceh Besar)

2020 ◽  
Vol 10 (2) ◽  
pp. 208
Author(s):  
Riadhus Sholihin ◽  
Oktavi Maulizar
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
Descriptive Analysis ◽  
Document Analysis ◽  
Third Party ◽  
Peace Agreement ◽  
Positive Law ◽  
Field Notes ◽  
Mediation System ◽  
The Village

This article will explain how the authority of village officials in resolving disputes over ownership of aid houses is mediated? To answer the problem above, the writer uses the descriptive analysis research method, where the data obtained is sourced from observations, interviews, photoshoots, document analysis, and field notes compiled by the writer at the research location which is not set forth in the form of figures. From the results of the study it can be seen that based on Aceh Qanun Number 9 of 2008 concerning the Development of Customary Life and Customs where village officials have the authority to reconcile disputes that occur within the community by deliberation / mediation and one of the village apparatuses that mediates the parties who disputes to end their disputes peacefully. The consequence of the mediation decision is the termination of the dispute that occurred and the parties agreed to make peace by making a peace agreement and carrying out the agreement accordingly. The concept of mediation in positive law is no different from the concept of iṣlāḥ in Islamic law which involves a third party to reconcile the disputing parties. The content of the agreement of the mediation that has been carried out by the parties, is allowed in Islamic law because the purpose of iṣlāḥ or mediation is to end the dispute.

scholarly journals Antara Hukum Islam dan Adat; Sistem Baru Pembagian Harta Warisan

2020 ◽  
Vol 5 (2) ◽  
pp. 166-180
Author(s):  
Fatahuddin Aziz Siregar
Keyword(s):  
Supreme Court ◽  
Islamic Law ◽  
Field Research ◽  
Customary Law ◽  
Total Change ◽  
Positive Law ◽  
The Supreme Court ◽  
The Status ◽  
Using Data ◽  
Adat Law

The South Tapanuli community adopts a patrilineal kinship system so that women do not get inheritance, even if there is acquisition of property, women receive it not in their capacity as heirs but in the form of holong ni ate as confirmed in the Supreme Court Jurisprudence number 506K / Sip / 1968 dated January 22, 1969 However, on the other hand the Tapsel community underwent a process of Islamization that was quite deep, so that the customary law of South Tapanuli was also influenced by positive law including Jurisprudence which gave heir to girls later issued by the Supreme Court number 528K / Sip / 1972 dated 17 January 1973. This rule makes the practice of distributing the assets of Tapsel's community inheritance also shifts no longer according to the full provisions of adat law.This paper focuses on answering the factors that cause the shift in Batak customary inheritance in Tapsel, how the form of Batak adat inheritance shifts in Tapsel, and how the role of Islamic law in the shifting Batak customary inheritance in Tapsel. To answer this, use descriptive-analytical field research using data collection techniques in the form of observations and interviews with traditional leaders, religious leaders, judges and the community who carry out the distribution of inheritance.From this search, the authors found that the practice of inheritance in Tapsel society has shifted from adat inheritance caused by two factors, namely, First, the factor of Islamic law because Tapsel people have understood Islam well and run it in various fields of life including in the distribution of inheritance. Given that there are dozens of Islamic education institutions in Tapsel according to the author has given a pretty good understanding of Islamic law. So in general it can be said, that this change is a consequence of the Islamization process experienced by the Tapsel people. Second, is the factor of higher power or positive law because until now the community still believes that only the Religious Courts as a place to solve the problem of inheritance to obtain legal certainty.The shift to adat inheritance occurs in several patterns. The first pattern is a total change from customary form to division according to faraid, this pattern occurs in areas that are fairly Islamic, namely the Mandailing Natal region, although of course there are some people who divide in a way that is not consistent in carrying out Islamic law. The second pattern is to carry out adat law, namely in communities that are relatively strict with adat, namely in the Padang Lawas and Sipirok regions, in this area many cases seem to have carried out faraid formally but the substance still reflects the spirit of adat law. The third pattern, namely the way of division which is a combination of Islamic law and customary law, which is a fairly moderate community in the Angkola region.Islamic law has contributed by shifting the implementation of customary law to Islamic law. People who according to customary law do not receive inheritance become heirs who receive a certain portion. At first the mother did not count as an heir, then given a part 1/3 or 1/6. Istdri initially did not get any portion of the inheritance then received 1/4 or 1/8. Girls initially only have the status of olong ate, then receive a relatively large portion, which is 1/2 or 2/3.

scholarly journals DUE TO LEGAL POSITION AND LEGAL SURROGACY AGREEMENT AS AN INNOMINAAT AGREEMENT IN THE PERPECTIVE OF CIVIL LAW, ISLAMIC LAW AND NATIONAL LAW

2019 ◽  
Vol 6 (1) ◽  
pp. 90
Author(s):  
Peni Rinda
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Civil Law ◽  
Literature Study ◽  
Specification Method ◽  
The Status ◽  
Technological Developments ◽  
Legal Position ◽  
Community Issues

Technological developments in medicine have provided an outlet for community issues with the discovery of a new method of artificial insemination is known as in vitro fertilitization (IVF). For couples who want to have children but due to medical reasons can not obtain offspring naturally, with IVF method can obtain offspring / children. But in its development appears IVF lease term or the surrogate mother's womb, the sperm and ovum from a legitimate married another woman entered in the womb. Therefore the aim of this study to determine the legal position of surrogacy agreement as an innominaat agreement in the perspective of civil law, Islamic law national law, This research used normative juridical approach, descriptive analytical research specification, method of data collection is done with a literature study on legal materials, both primary legal materials, as well as secondary materials, then analyzed by qualitative descriptive. The results showed that a good legal position surrogacy agreement according to the Civil Law, Islamic law and national law is as the agreement is not named (innominaat) and surrogacy agreement is not allowed or unlawful. While the legal consequences of surrogacy agreements either under Civil Law, Islamic law, and national law relating to the status of children, descent problems, inheritance and other rights. The legal status of children under civil law can be a legitimate child of the surrogate mother, it could be a child outside of mating recognized, while according to Islamic law status of the child as a child of the uterus rental yields laqith, while according to national law, the legal status of the child as a foster child. This inheritance rights issue depends the legal status of the child, there is nothing not inherit (civil relationship with his mother).

scholarly journals SANKSI HUKUM TERHADAP PELAKU TALAK DI LUAR PENGADILAN AGAMA

2018 ◽  
Vol 3 (1) ◽  
pp. 58-88
Author(s):  
Muhammad Yalis Shokhib
Keyword(s):  
Islamic Law ◽  
Field Research ◽  
Correct Choice ◽  
Deterrent Effect ◽  
Trial Court ◽  
Positive Law ◽  
Legal Sanctions ◽  
The Government ◽  
Two Sides ◽  
Research Type

Divorce out of court Religion is considered reasonable by some circles. But, actually that action is contrary to the Act No. 1 of 1974 article 39 that containing a moral message that divorce only be done in front of the Court of Session. Even in the article there is a clause of divorce mayhappen after the relevant Court attempted to reconcile the two sides. The researchers see the ambiguity based on need a new form of ijtihad gave rise to sanctions for perpetrators of Religious divorce out of court. The researcher using field research type because the research was did in the field. This research is descriptive, and the data sourceobtained from the results of interviews with academics positive law and academics Islamic law in Malang. The focus in this research are includes three ways, that are the position of the sanctions in the matter of divorce out of court Religion according to Islamic law, academics positive law view and Islamic academics law view in Malang, about divorce out of court sanction of religion. In this thesis, the researcher found the results of this research that is the sanctions law against divorce out of court Religion serves as reinforcement of laws and nas} in the Qur'an, it is as a deterrent so that doesn't happen as much divorce politico hated God. The researchers choosethe legal sanction is the correct choice to given to perpetrators of Religious divorce out of court, legal sanctions in the form of a prohibition to perform a new marriage. In addition to fine sanctions that are capable of inflicting deterrent effect to offenders of religious divorce, out of court, so that someone will do a divorce before the trial Court religion, and also obedient to the Administration that have been arrange by the government.

Free Movement: The Workseeker as Citizen

2001 ◽  
Vol 4 ◽  
pp. 93-132
Author(s):  
Michael Dougan
Keyword(s):  
Legal Status ◽  
Social Protection ◽  
Economic Factor ◽  
Free Movement ◽  
Best Interests ◽  
The European Union ◽  
Production Section ◽  
Union Section ◽  
Legal Position ◽  
The Common

This article is concerned with the legal position of Community nationals who move to another Member State in search of employment. Section II will summarise the traditional legal status of the workseeker viewed as an economic factor of production. Section III will explore the new legal status of the workseeker viewed as a citizen of the European Union. Section IV will offer some brief comments on the Commission’s 2001 proposal for an umbrella directive on free movement for Union citizens, and its implications for the migrant workseeker. It will be argued, through this analysis, that the institution of Union citizenship, so often criticised for its ‘us and them’ mentality in the treatment of third country nationals, is equally characterised by a ‘haves and have-nots’ approach to its own members—thus presenting a model which (albeit for perhaps understandable pragmatic reasons) is not necessarily in the best interests of maximising economic efficiency within the Common Market, places limits on certain of the political aspirations vested in the process of European integration, and questions the depth or at least the methodology of the Community’s stated commitment to attaining high levels of social protection.

scholarly journals IMPLEMENTASI ASAS DISPENSASI KAWIN DI WILAYAH HUKUM PENGADILAN TINGGI AGAMA PALU PERSPEKTIF MASLAHAH

2018 ◽  
Vol 5 (2) ◽  
pp. 141
Author(s):  
Massadi Massadi
Keyword(s):  
Islamic Law ◽  
High Court ◽  
Positive Law ◽  
Single Positive ◽  
Legal Sociology

AbstractThe results of the study revealed that the degree of election of marriage dispensation in the jurisdiction of the Religious High Court of Palu was motivated by several factors, namely the pregnancy occurrence, parents' concerns, economic, matchmaking, and culture when  was about to get married and still under-age so it had to firstly apply for dispensation of marriage to the religious court in accordance with Act No. 1 of 1974, Article 7 Paragraph (1) and (2) Concerning Marriage jo Compilation of Islamic Law Article 15 Paragraphs (1) and (2). The application of marriage dispensation was submitted to the court, then will be on trial and judge’s consideration in granting marriage dispensation which was not bound by the single positive law yet it was a consideration of justice, legal sociology and benefits that emphasized the implementation of maslahah principle as well.Keywords: Marriage Dispensation, Judge, Maslahah. AbstrakHasil penelitian menunjukkan tingginya elektabilitas dispensasi kawin di wilayah hukum Pengadilan Tinggi Agama Palu didorong beberapa faktor yakni terjadinya kehamilan, kekhawatiran orang tua, ekonomi, perjodohan dan budaya ketika akan melakukan pernikahan masih dibawah umur sehingga terlebih dahulu harus mengajukan permohonan dispensasi kawin ke pengadilan agama sesuai dengan undang-undang nomor 1 tahun 1974, Pasal 7 Ayat (1) dan (2) Tentang Perkawinan jo Kompilasi Hukum Islam Pasal 15 Ayat (1) dan (2). Permohonan dispensasi kawin yang diajukan ke pengadilan, kemudian akan di sidangkan dan pertimbangan hakim dalam mengabulkan dispensasi kawin tidak terikat dengan hukum positif saja namun juga pertimbangan keadilan, sosiologi hukum dan kemanfaatan yang mengdepankan implementasi asas  maslahah.Kata Kunci: Dispensasi Kawin, Hakim, Maslahah    

scholarly journals Pengaruh Hukum Islam tentang Larangan Tuak Terhadap Perilaku Masyarakat Desa Boto Kecamatan Semanding

2020 ◽  
Vol 22 (1) ◽  
pp. 1-24
Author(s):  
Husni Habibi
Keyword(s):  
Qualitative Research ◽  
Rural Communities ◽  
Islamic Law ◽  
Field Research ◽  
Community Response ◽  
Actual Behavior ◽  
Legal Norms ◽  
Analysis Techniques ◽  
Community Behavior ◽  
The Village

This article is based on field research aims to answer the question of the influence of Islamic Law on prohibiting liquor (Tuak) towards community behavior of Boto Village in Semanding district of Tuban Regency.  It also strives to analyze the factors that contribute to mold people's behavior. The approach of this research is combining a quantitative survey and qualitative research methods, with data analysis techniques in the form of analytical descriptive. The results of the study conclude that Islamic law is incapable of fashioning the actual behavior of its adherents, especially in the village of Boto. The prohibitions of liquor (tuak) failed to stimulate the behavior of rural communities under Islamic legal norms. This is indicated by the lack of community response to Islamic legal norms. On the contrary, it is conclusively found that the behavior of the majority of people deviates from the Islamic provisions of legal norms about the prohibition of liquor (tuak).

scholarly journals PANDANGAN HUKUM ISLAM TERHADAP ADAT TOPO SALIA DI DESA MANINILI BARAT KECAMATAN TINOMBO SELATAN KABUPATEN PARIGI MOUTONG

2020 ◽  
Vol 1 (1) ◽  
pp. 67-79
Author(s):  
Nizrah Nizrah ◽  
Nasaruddin Nasaruddin ◽  
Hamiyuddin Hamiyuddin
Keyword(s):  
Data Collection ◽  
Research Method ◽  
Qualitative Method ◽  
Islamic Law ◽  
Field Research ◽  
Mutual Cooperation ◽  
Data Collection Technique ◽  
The Village ◽  
Islamic Values

This research has a problem that how is the implementation of the topo salia custom in Desa Maninili Barat, Kecamatan Tinombo Selatan, Kabupaten Parigi Moutong, and what is the view of Islamic law on the topo salia custom. The research method used is a qualitative method that describes field research. In the data collection technique, the writer used the method of observation and direct interviews with informants, namely the village head and several religious figures as well as documentation. Then, the results of the research found that first the topo salia custom is a ritual that is carried out in the month of Rabiul Awal to commemorate the birthday of the Prophet Muhammad. namely on the 12th of Rabiul Awal, this tradition was carried out with the aim of rejecting calamities and making their children live and cultured. Second, according to the view of traditional Islamic law, topo salia does not contradict Islamic law because it contains Islamic values, such as deliberation, mutual cooperation, strengthening friendship, and a form of gratitude to Allah swt.

scholarly journals PANDANGAN MASYARAKAT TENTANG TAUKIL WALI: Studi di Desa Dempet Kabupaten Demak

2017 ◽  
Vol 9 (1) ◽  
pp. 87
Author(s):  
Ida Iftidah
Keyword(s):  
Islamic Law ◽  
Religious Leaders ◽  
Human Beings ◽  
Mutual Help ◽  
Village Community ◽  
Positive Law ◽  
The Guardian ◽  
The Village ◽  
Lack Of Knowledge

Wali (Marriage Guardian) is one of the important element in marriage. The position of marriage guardian determines whether the marriage is legitimate or not, because marriage guardian is one of the pillars of marriage that must be met. But the majority of people in the village of Dempet Demak, delegate the rights to the ward headman or local religious leaders. As a result, the deed committed by the wali nasab, regarded as the legitimate action. That is, from the dempet village community perspective, the act of doing this is not a form of violation, However as the best solution for the guardians who have no ability to perform her own daughter marriage. This happens for several reasons such as the inability to say the pronunciation of the marriages contract, lack of knowledge of the guardian so that they delegate to people who know more about the religion, even some that because of  ta'ẓim to Kiai. The Events of taukil wali in the village of Dempet normatively is permissible because that has brought benefits to our fellow human beings as of the presence of 'taukil wali' has helped facilitate the affairs of human beings and as a form of mutual help in goodness and piety. This paper describes the issues regarding 'taukil wali' of Islamic law and positive law.[Wali merupakan salah satu unsur penting dalam pernikahan. Posisi wali menentukan sah dan tidaknya pernikahan, sebab wali nikah adalah salah satu rukun nikah yang harus dipenuhi. Namun mayoritas masyarakat di Desa Dempet Kabupaten Demak, mewakilkan hak perwaliannya kepada penghulu atau tokoh agama setempat. Mereka tidak terbiasa menikahkan putrinya sendiri. Akibatnya perbuatan yang dilakukan wali nasab tersebut dianggap hal yang sah-sah saja. Artinya masyarakat Desa Dempet tidak melihat bahwa perbuatan yang dilakukannya itu sebagai sebuah bentuk pelanggaran, tetapi sebagai solusi terbaik bagi para wali yang tidak ada kemampuan untuk mencoba menikahkan anaknya sendiri. Hal ini terjadi karena beberapa alasan seperti  ketidakmampuan wali mengucapkan lafal akad nikah, kurangnya pengetahuan wali sehingga mewakilkan kepada orang yang lebih paham tentang agama, bahkan ada juga yang karena ta’ẓim kepada Kiai. Peristiwa taukil wali di Desa Dempet secara normatif hukumnya adalah boleh, sebab yang dilakukan telah memberikan manfaat terhadap sesama manusia karena dengan adanya taukil wali nikah telah membantu memudahkan urusan sesama manusia dan sebagai bentuk tolong menolong dalam hal kebaikan dan ketakwaan. Tulisan ini mendeskripsikan tentang masalah taukil wali nikah secara hukum Islam dan hukum Positif.]

Penentuan Kesepadanan Pasangan Pernikahan Berdasarkan Perhitungan Weton

2019 ◽  
Vol 2 (2) ◽  
pp. 207-223
Author(s):  
Dwi Arini Zubaidah
Keyword(s):  
Social Action ◽  
Islamic Law ◽  
Field Research ◽  
Customary Law ◽  
Sociological Analysis ◽  
Positive Law ◽  
Central Java ◽  
Theory Of Social Action ◽  
Action Category

This article is intended to answer the factors of weton calculation practice in Ngaringan and sociological analysis of these practices. This article uses field research by observing, interviewing and documenting as well as using Max Weber's theory of social action. This article concludes that the concept of comparability already exists in the rules of Islamic law, positive law and customary law. Therefore, the existence of the traditional Weton calculation practiced by the Ngaringan Grobogan community in Central Java has several factors: first, adat and belief. The community preserves the calculation of weton as a custom originating from ancestors. Second, the form of preventive business. Third, a form of respect for both parents. The traditional Weton calculation practiced  by the Ngaringan community is a social action in the traditional action category. The Ngaringan people still maintain the custom of Weton calculation even though the custom is not regulated in a written rule.

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