scholarly journals Implementasi Hukum Islam dalam Masyarakat Indonesia (Pendekatan Sosiologi Hukum)

2020 ◽  
Vol 1 (4) ◽  
pp. 725-739
Author(s):  
Andi Ariani Hidayat ◽  
Qadriani Arifuddin
Keyword(s):  
Islamic Law ◽  
Political Influence ◽  
Modern Society ◽  
The State ◽  
Customary Law ◽  
New Order ◽  
National Education ◽  
Sociological Approach ◽  
Before And After ◽  
Additional Reference

This study aims to determine how the application of Islamic law in Indonesia in the sociological review of law both before and after independence. This research is a type of library research using a philosophical and sociological approach. The results of this research show that: The development of Islamic law in Indonesia has started since before independence and after independence, namely the old order and Entering the new order era under President Soeharto the issuance of Law number 2 of 1989 concerning the national education system which strengthens religious lessons into compulsory lessons from elementary to college. Law No.7 of 1989 regarding religious courts, compilation of Islamic law, Pancasila Muslim charity foundation, construction of Hajj dormitories, special program madrasah aliyah, postgraduate programs at IAIN, Arabic broadcast on TVRI, the formation of religious organizations such as MUI, ICMI, IPHI etc. There are two problems that have a major impact on the application of Islamic law in Indonesia. First: because of the entry of Western law and because it intersects with customary law. Second: Due to political influence and community culture. In a sociological view, Islamic law is difficult to implement perfectly, because Islamic law is both in the area of ​​religion and in the territory of the state. This social problem causes a tug of war between religious principles and state principles. The solution to this tug of war is that in the public domain it is the responsibility of the state, while the individual area is given to religion. Judging from the sociological aspect, the material products of Islamic law in Indonesia must be able to accommodate the problems in dispute and how they are resolved in simple society and modern society. This research is expected to be an additional reference in knowing the application of Islamic law in Indonesia in the sociological review of law both before and after independence.

scholarly journals Konstruksi Hukum Adat Pernikahan Masyarakat Melayu Palembang Berdasarkan Syar’iat Islam

2019 ◽  
Vol 15 (1) ◽  
pp. 17-38
Author(s):  
Ahmad Fahmi
Keyword(s):  
Islamic Law ◽  
Implementation Process ◽  
The State ◽  
Customary Law ◽  
State Law ◽  
Interview Method ◽  
Before And After ◽  
Marriage Customs ◽  
And Behavior ◽  
Islamic Marriage

  Marriage is one of the tiers in the life of the society which called “stage a long the life cycle”. The purpose of this research is to obtain the informationa about: First, The Customs Procedures of Marriage for Melayu Palembang People; Second, Islamic Law in Marriage Customs for Melayu Palembang People; Third, The Customs Culture of Marriage for Melayu Palembang People; and Fourth, The Islamic Construction of Marriage Customs for Melayu Palembang People. This Research is using Qualitative Research Methods with Law Sociologist approachment and Islamic Idea, which is focused to the implementation process of marriage based on Islamic and Culture law with performance goals that have been set. The Research several Data was obtained by using interview method which was done to the object of respondent. The results of this research show : First, The customs procedures of marriage for Melayu Palembang people, in the implementation, are use Islamic law however there are some choreography by itself such as pre-marriage and after marriage. The culture of marriage for Melayu Palembang people, is divided into four phases: Cultural phase pre-marriage, Cultural phase implementation of marriage, Cultural phase after marriage and pattern of settling after marriage. Second, Marriage Law in Islamic religious teachings with Matrial Law in the state law, in marriage ordinances of Melayu Palembang people in general can be said to have been aligned, in its implementation also in accordance with the rules and referral. Where as the references in the state law on marriage are Al Quran, Al Sunnah and Qaidah Fighiyah and Consesus of Muslims in Indonesia. Third, Contribution of customary law appears on before and after marriage where there are certain or dinances and there are certain ways to hold the marriage. The customary law of our country is the laws that suit the development of Islamic Society in Indonesia, customary marriage for Melayu Palembang people on its implementation is the application of Islamic Law Theory. Fourth, Construction of Islam in marriage maintained, that marriage has values that are preserved by Melayu Palembang people continuously. The value of faith in Islamic Marriage is a good act and behavior and can lead toward the marriage in the religion of Islam, namely to evoke marriage that enriches sakina, mawada, warahmah and barokah. The points contained in the religion of Islam contains the meaning and the bonding element that have a profund influence on customary marriage of Melayu Palembang people, because this bonds came from the power that comes from the Creator.

scholarly journals Analysing the State’s Laws on Religious Education in Post-New Order Indonesia

2015 ◽  
Vol 53 (1) ◽  
pp. 105
Author(s):  
Mohamad Yusuf ◽  
Carl Sterkens
Keyword(s):  
Religious Education ◽  
Education System ◽  
Religious Tradition ◽  
The State ◽  
New Order ◽  
Preferential Treatment ◽  
National Education ◽  
National Education System ◽  
Research Findings ◽  
The Government

This article aims to analyse the Indonesian State’s laws regarding models of religious education, by evaluating Law No. 20/2003, concerning the national system of education and other related laws. Two questions are highlighted: What type of religious education is favoured by Indonesian state? Does the preference for a certain type of religious education reflect a specific vision of the state-religion relationship? Our data consisted of two sources: the State’s law on national education system, Law No. 20/2003, and the minutes of the Indonesian parliament meeting approving the law. We found that Law No. 20/2003 expresses the preference of the government for a mono-religious model. Indonesia is categoreized as having preferred treatment for some religions or support for a particular religious tradition. This categorisation is confirmed by the results of our research findings indicated by the preferential treatment delivered by the State, and the State’s legislation and regulations on religion.[Tulisan ini menganalisis legislasi negara terhadap pendidikan agama dengan cara mengevaluasi UU No. 20/2003 tentang Sistem Pendidikan Nasional beserta perundang-undangan terkait lainnya. Dua pertanyaan berusaha untuk dijawab dalam tulisan ini, yaitu: Model pendidikan agama yang bagaimana yang menjadi preferensi negara? Apakah preferensi tersebut merefleksikan visi negara terhadap model relasi negara-agama tertentu? Tulisan ini merujuk kepada dua data utama, yaitu: UU No. 20/2003 tentang Sistem Pendidikan Nasional serta Risalah Rapat Paripurna ke-35 DPR RI tahun 2003 yang mengesahkan UU No. 20/2003. Penelitian ini menemukan bahwa UU Sistem Pendidikan Nasional merefleksikan preferensi negara terhadap model pendidikan agama mono-relijius. Model pendidikan mono-religius ini merefleksikan preferensi negara terhadap model relasi negara-agama preferensial; negara mengakui lebih dari satu agama resmi dan memberi dukungan kepada institusi-institusinya, yang direfleksikan melalui legislasi dan peraturan terkait agama.]

scholarly journals THE A Politics of Recognition: The Legislation of Zakat Law in a Transition of New Order and Reform Era

ULUMUNA ◽  
2020 ◽  
Vol 24 (2) ◽  
pp. 320-347
Author(s):  
Ali Murtadho Emzaed ◽  
Kamsi Kamsi ◽  
Ali Akhbar Abaib Mas Rabbani Lubis
Keyword(s):  
House Of Representatives ◽  
Islamic Law ◽  
The State ◽  
Political Support ◽  
New Order ◽  
Multicultural Society ◽  
Politics Of Recognition ◽  
Reform Era ◽  
Religious Law ◽  
New Phase

This article discusses Islamic civilians' struggles in gaining recognition of ‘positivization’ of Zakat Law No. 38/1999 and analyzes dynamics of relations between religion and the state in Indonesia. A period of democratic transition from Suharto to B.J. Habibie (Reform era 1998) marked an entry point for a new phase of state juridical recognition to Islamic law. In this paper, the dynamics of political recognition of zakat law are elucidated from a historical-critical analysis. The findings are twofold. Firstly, the zakat law was enacted during B.J. Habibie’s administration, where waves of democratization began. Secondly, the Islamic civilians played an important role in institutionalizing zakat and providing political support for the Ministry of Religion's efforts in proposing Zakat Management Bill (RUUPZ) to the House of Representatives. The state acknowledged multicultural society by adopting their living religious law whose application does not threaten the nation's unity.

scholarly journals PROSPEK PELEMBAGAAN HUKUM ISLAM DI INDONESIA

2019 ◽  
Vol 17 (2) ◽  
pp. 210
Author(s):  
Achmad Al-Muhajir SAM
Keyword(s):  
Islamic Law ◽  
The State ◽  
Point Of View ◽  
Customary Law ◽  
Muslim Country ◽  
Legal Institution ◽  
Political Struggle ◽  
Reform Era ◽  
Library Research ◽  
Normative Status

Indonesian is constitutionally as the state of Pancasila and not as a religious state, but the state is able to accommodate a number of religious norms in the formation of legislation. Indonesia, as the largest Muslim country in the world with a diversity of ethnic, religious and ethnic groups, has chosen the plural of legal system. This situation provides an opportunity to source a specific law affects the formation and preparation of the norms of national law. Islamic law has long been used in the community, even before the colonial period, has significant effect in certain customary law in society. This paper describes the existence of Islamic Law in the plurality of national law amidst the process of the tug of political struggle of national law in reform era. This discussion is focused on the following; first, the prospect legal institution of Islamic law in Indonesia; second, the resistance and constraint in course of legal institution of Islamic law in Indonesia. This paper was as a result of library research using legal normative status, historical, and sociological point of view.

scholarly journals THE KOMPILASI HUKUM ISLAM AND DEBATES ON SHARI’A Reconsidering Islamic Law in Indonesia

Al-Ahkam ◽  
2012 ◽  
Vol 22 (2) ◽  
pp. 197
Author(s):  
Mohamad Abdun Nasir
Keyword(s):  
Islamic Law ◽  
The State ◽  
Political Crisis ◽  
New Order ◽  
Islamic State ◽  
Islam And Politics ◽  
Islamic Reform ◽  
Religious Law ◽  
State Relations ◽  
Public Concerns

<p>The discourses on the application of shari’a law through state enforcement have become public concerns in Indonesia and constituted a controversial issue. The idea of the application has been brought up by a number of Muslim politicians and Muslim groups and organizations that consider shari’a the best solution for the multi-dimension of socio-economic and political crisis upon the downfall of the New Order Regime in 1998. They believe that shari’a enforcement not only fits the spirit of democracy, assuming that the majority of population in the country is Muslims, but also offers a comprehensive solution to the crisis. Unfortunately, this idea is not grounded on a comprehensive apprehension to the nature of shari’a itself and pluralistic Indonesian society but more on political impetus, namely a strong plea to realize an Islamic state that integrates the state and religion and Islam and politics. By examining the <em>Kompilasi Hukum Islam</em>, as one example of shari’a legislation in Indonesia, this article demonstrates the problems of Islamic reform that most proponents of shari’a application have overlooked. It argues that application of religious law by the state must consider the methodology of the law and its impacts for broader society.</p><p>***</p><p class="IABSSS">Wacana tentang penerapan hukum Islam (syari’ah) melalui kekuasaan negara telah menjadi perhatian publik di Indonesia dan menimbulkan isu-isu kontroversial. Ide tentang penerapan itu telah dibawa oleh sejumlah politisi, kelompok, serta organisasi yang menganggap syari’ah sebagai solusi terbaik atas krisis multi dimensi, sosial, ekonomi, dan politik pasca jatuhnya rezim Orde Baru pada tahun 1998. Mereka percaya bahwa penegakan hukum Islam tidak hanya cocok dengan semangat demokratisasi, karena asumsi bahwa mayoritas penduduk di negara ini Muslim, namun juga me­nawarkan solusi yang komprehensif bagi krisis tersebut. Sayangnya, hal ini tidak didasarkan pada pembacaan yang komprehensif terhadap sifat syari’ah itu sendiri dan terhadap kondisi sosial masyarakat Indonesia yang majemuk, melainkan lebih pada dorongan politik, yaitu dorongan yang kuat untuk mewujudkan sebuah negara Islam yang mengintegrasikan negara dan agama serta Islam dan politik. Dengan menganalisis Kompilasi Hukum Islam, sebagai salah satu contoh produk hukum Islam di Indonesia, muncul argumentasi bahwa penerapan hukum agama oleh negara harus mem­pertimbangkan metodologi hukum dan dampaknya bagi masyarakat luas.</p><p class="IABSSS">***</p><div class="WordSection1"><p class="IAKEY" align="left">Keywords: <em class="IAKEY">Kompilasi Hukum Islam</em>, <em>shari’a, changes, response, Islam-state relations</em>, Indonesia</p></div>

scholarly journals STRUGGLING TO SURVIVE IN COMPLEX AND MODERN ERA

ALQALAM ◽  
2017 ◽  
Vol 34 (1) ◽  
pp. 39
Author(s):  
Chuzaemah Batubara ◽  
Fatimah Fatimah
Keyword(s):  
Case Studies ◽  
Islamic Law ◽  
Legal Culture ◽  
Customary Law ◽  
State Courts ◽  
New Order ◽  
Legal Cases ◽  
Destructive Conflict ◽  
Customary Court ◽  
Modern Era

The holistic implementation of Islamic law in the life of Acehnese community has brought “big changes,” one which is force the majority Acehnese involved in conflicts or disputes bringing their cases solved to Mahkamah Syari’ah as a formal legal instituon which mostly leads disputants  to expensive costs, long consumed and waste time as well as exhausting, even unjust feeling.  However, the implementation has revitalized the existence of customary court which  almost gave up in New Order regimes. The paper argues that the Acehnese legal culture embodied in Peradilan Gampông as customary Law is living law that would resolve destructive conflict and reduce the intention and huge suggestion of some people to resolve their cases through formal legal solution in State Courts (Mahkamah Syariah). With a socio-legal approach the research is focused on case studies on resolving dispute in Aceh customary courts (Peradilan Adat Gampông) at several Gompông in Aceh. The study found that peace, equilibrium, societal hood and justice as dominant principles in the life of Acehnese people at gampôngs and cities have brought customary law revived and as socities’ primary choices in resolving their legal cases.

scholarly journals Editorial

2016 ◽  
Vol 28 (2) ◽  
pp. 119
Author(s):  
Mohamad Yusuf
Keyword(s):  
Education System ◽  
Religious Commitment ◽  
Political Orientation ◽  
The State ◽  
The Political ◽  
New Order ◽  
National Education ◽  
Indonesian Government ◽  
National Education System ◽  
Religious Devotion

The fall of the New Order regime in May 1998 has brought about remarkable political shifts in the Indonesian government. A large number of laws and regulations were enacted during the first five years after the retirement of President Suharto, which indicates a serious attempt to change the political orientation of the State. Yusuf and Sterkens (2015) have investigated that more than 200 laws were enacted by Parliament during the first five years after the retirement of President Suharto. This also happens with laws on education, for instance Law No. 20/2003. Parliament’s approval on 20 June 2003 of Law No. 20/2003 concerning the national education system has raised many questions, specifically with regard to the aim of national education. The National Education, according to Law No. 20/2003, aims to develop students who have strong religious commitment (faithfulness) and religious devotion (piousness) to their own religion.

scholarly journals MEMBACA PERKAWINAN MASYARAKAT ISLAM SASAK DARI PERSPEKTIF INTERLEGALITAS HUKUM

2018 ◽  
Vol 10 (2) ◽  
pp. 115
Author(s):  
Murdan Murdan
Keyword(s):  
Local Community ◽  
Islamic Law ◽  
The State ◽  
Legal Order ◽  
Customary Law ◽  
State Law ◽  
Legal Tradition ◽  
Social Contracts ◽  
Religious Law ◽  
Tribal Societies

This paper will discuss the side of the interlegality and interlaw among customary law, religious law and state law in tribal societies in Indonesia, which is focused on the marriage of Sasak people. As an Indonesian local community, the Sasak community has their own local laws in undergoing interactions and social contracts between each other, especially in matters of marriage. Along with the embrace of Islam by the Sasak community, the Islamic law also contributes in decorate every process of the marriage. In addition to the existence of customary law and Islamic law that adorn the marriage of the Sasak community, there is also a modern legal tradition, namely state law. As part of the Indonesian society, the Sasak people cannot escape the great influx of modern legal tradition or national law positivism, which is directly echoed by the state. Departing from this illustration, the discussion in this paper includes: the interlegality between Sasak customary law and religious law (Islamic law); the interlegality between Sasak customary law and state law; and the last is the interlegality among Sasak customary law (local legal order), religious law (Islamic law/Islamic legal order), and state law (state legal order).Tulisan ini akan membahas sisiinterlegalistikantara hukum adat, hukum agama dan hukum negara pada masyarakat kesukuan di Indonesia, yang difokuskan pada perkawinan masyarakat suku Sasak. Sebagai masyarakat lokal Indonesia, masyarakat Sasak memiliki hukum lokal sendiri dalam menjalani intraksi dan kontrak sosial antara satu sama lain, khususnya dalam persoalan perkawinan. Seiring dengan dipeluknya agama Islam oleh masyarakat Sasak, maka hukum Islam pun memberi andil dalam menghiasi setiap proses-proses perkawinan itu. Selain keberadaan hukum adat dan hukum Islam yang menghiasi perkawinan masyarakat Sasak, terdapat juga tradisi hukum modern, yakni hukum negara. Sebagai bagian dari masyarakat Indonesia, masyarakat Sasak tidak bisa melepaskan diri dari arus besar legisme atau positifisme hukum nasional, yang secara langsung digaungkan oleh negara. Berangkat dari ilustasi ini, maka pembahasan dalam tulisan ini meliputi: interlegalistik antara hukum perkawinan adat Sasak dan hukum agama (Hukum Islam); interlegalistik antara hukum perkawinan adat Sasak dan hukum negara; dan terakhir adalah interlegalistik antara hukum perkawinan adat Sasak, hukum agama (hukum Islam), dan hukum negara.

scholarly journals Hukum dan Keadilan Sosial dalam Perspektif Hukum Ketatanegaraan

2016 ◽  
Vol 12 (4) ◽  
pp. 849
Author(s):  
Ahmad Fadlil Sumadi
Keyword(s):  
Islamic Law ◽  
Common Law ◽  
State Institution ◽  
The State ◽  
Human Interaction ◽  
Customary Law ◽  
State Legislation ◽  
Major Function ◽  
Religious Law ◽  
The Law

Law in this discussion is the law that is deliberately formed (by designed) by  the state, not the law that occurs naturally in the society, which constitute the crystallization of human interaction within the society as the subject of law.  Law is known as the common law or customary law and the second is the religious law, in particular, Islam with its Islamic law. The process of formation of common law or customary law is from the bottom upward (bottom-up process) while the establishment of islamic law is from top to bottom (top-down). The same as the nature of the process of formation of Islamic law is the in question in this discussion, which is the law called state legislation, or which is also usually known as laws and regulations. The only difference is, Islamic law is made by God, Allah SWT,  while the maker of statutory laws is a state institution of which the major function is to make laws (legislative power). Legislation is interrelated to with humanity and justice, both in the establishment, implementation, and enforcement. This can be proven by tracing since the establishment of the state, particularly Indonesia, because the law is one of the implementation of state functions. State is established on the basis of motivation associated with humanity and justice, so that the objectives and the foundations are also related to humanity and justice. The State and the law is  an instrument of humanity and justice, therefore, state and law must be related to humanity and justice, and thus, also would not be enough in the instrumental perspective, the state and the law itself without humanity and justice in serving the society.

scholarly journals Pengalihan Wakaf oleh Sarak Opat di Aceh Tengah Ditinjau Hukum Islam dan Hukum Adat

2021 ◽  
Vol 15 (2) ◽  
pp. 263-276
Author(s):  
Hazar Kusmayanti
Keyword(s):  
Social Welfare ◽  
Legal Status ◽  
Islamic Law ◽  
Social Institutions ◽  
The State ◽  
Customary Law ◽  
Economic Values ◽  
State Administration ◽  
Legal Position ◽  
The Law

Waqf is one of the institutions of Islamic social institutions that contain socio-economic values that are expected to help to realize social welfare that benefits can be enjoyed together. However, there are many problems related to waqf land, one of which is the change in the designation of waqf land-based on adat meetings.  The purpose of this thesis is to examine the legal position of waqf land that has changed its designation and implementation of waqf in Central Aceh District based on Islamic Law and Customary Law in terms of the Law. The research in this thesis uses the normative juridical approach The specification of the research conducted is analytical descriptive. Based on the results of this study, the legal status of waqf land that has been represented cannot be used if it is not in accordance with the waqf pledge, but there are exceptions to the waqf land that can be changed its designation and must follow the procedure for changes stipulated by Law Number 41 of 2004 Execution of existing land parcels in Central Aceh Regency, Islamic Law has been implemented correctly, but the state administration has not been implemented to the maximum.

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