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All Journal AL-HUKAMA´ Al-Hukama: The Indonesian Journal of Islamic Family Law
Rama, Faby Toriqir
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Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences

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EKSISTENSI ANAK PEREMPUAN DALAM HUKUM KEWARISAN SYIAH Rama, Faby Toriqir
The Indonesian Journal of Islamic Family Law Vol 9 No 01 (2019): Juni 2019
Publisher : Program Studi Hukum Keluarga Islam Fakultas Syariah dan Hukum

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (698.162 KB) | DOI: 10.15642/alhukama.2019.9.01.24-46

Abstract

This is a bibliographical research that discusses the justice of girls in Shi?ah inheritance system. The issue which is the subject of discussion is the position of female heirs, especially girls, who in Sunni inheritance system is not treated equally with other heirs, whether they are equal or not. Because in the Sunni inheritance system, male superiority is highly exalted. Between sons and daughters, even though they are equal in the eyes of the heir, still have an unbalanced power in veiling other heirs. Whereas in Shi?ah inheritance system, girls are positioned as equals to boys. They have the same hijab power. In addition, Presidential Instruction No. 1 of 1991 concerning Compilation of Islamic Law (KHI) also applies the principle of equality between girls and boys in terms of veiling other heirs. Nevertheless, KHI did not adopt the class system directly. However, it is explicitly stated in article 181 and article 182 that the existence of a daughter causes sibling,  sibling  with the same mothe or sibling with the same father does not receive part of the inheritance.  
Kritik Istihsan Terhadap Konstruksi Faraid Amina Wadud Rama, Faby Toriqir
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 8 No. 1 (2018): Juni
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2018.8.1.87-115

Abstract

This paper is a bibliographical research on Amina Wadud’s thought about faraid with istihsan theory. The main problem is about the style of Amina Wadud’s thought which is considered by some people to be contrary to the building of the Shari’ah. The construction of Amina Wadud's thoughts on faraid is built on the foundations of hermeneutical analysis with a justice and gender equality approach. She focuses on the Qur’an in chapter al-Nisa’ verses 11 and 12. The author finds that although Amina Wadud used the hermeneutic approach and the principle of justice and gender equality, there is still much room for criticism when viewed from the perspective of istihsan . First, Amina Wadud does not write that Islamic law is in fact flexible, as evidenced by the takharruj mechanism which is essentially an istihsan product. Second, less exploration of the shari’s proposition. Amina Wadud has a remarkable rhetoric and depth of philosophy. But in the field of faraid discussion he narrows himself to the use of the Qur’an without considering any other propositions. Third, istihsan bi al-nas-one kind, istihsan-writer uses to fight her improper argument about the concept of naf’a which he introduced herself by referring to chapter al-Nisa’ verse 11. [Artikel ini adalah hasil penelitian pustaka analitis yang membahas konstruksi pemikiran Amina Wadud tentang faraid dengan teori istihsan. Permasalahan yang menjadi pokok bahasan adalah tentang corak pemikiran Amina Wadud yang dianggap sebagian orang bertentangan dengan bangunan syariat. Konstruksi pemikiran Amina Wadud tentang faraid dibangun melalui fondasi analisis hermeneutika dengan pendekatan keadilan dan kesetaraan gender. Fokus ayat alQur’an yang ia teliti berada pada Surat al-Nisa’ ayat 11 dan 12. Penulis menemukan bahwa meskipun Amina Wadud menggunakan pendekatan hermeneutik dan juga prinsip keadilan serta kesetaraan gender, ternyata masih terdapat banyak ruang kritik jika dilihat melalui perspektif istihsan. Pertama, Amina Wadud tidak menuliskan bahwa sebenarnya hukum kewarisan Islam itu fleksibel, terbukti dengan adanya mekanisme takharruj yang secara hakikat merupakan produk istihsan. Kedua ia, kurang mengeksplorasi dalil shar’i. Amina Wadud di satu sisi memiliki kemampuan retorika dan kedalaman filsafat yang luar biasa. Namun dalam pembahasan faraid ia mempersempit dirinya pada penggunaan al-Qur’an tanpa mempertimbangkan dalil yang lain. Ketiga, istihsan bi al-nas—salah satu jenis , istihsan—penulis gunakan untuk melawan argumennya yang tidak tepat tentang konsep naf’a yang diperkenalkannya sendiri dengan mengacu pada Surat al-Nisa’ ayat 11.]
Tren Perikahan di Bulan Pantangan di Sidoarjo Riza`, Kemal; Rahmawati, Eka; Rama, Faby Toriqir; Al-Maliki, Muhammad Alwi
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 8 No. 1 (2018): Juni
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2018.8.1.116-143

Abstract

Javanese people believe that there are several months that are not well chosen as the wedding month, because there are calamities or disasters that will occur in the household, namely: Suro (Muharam), Mulud (Rabiul Awal), Poso (Ramadan), and Selo (Zulkaidah). This article further examines the attitude of urban communities who have received much internalization of understanding, cultural influences, and environmental conditions that are generally industrialists against the adat ban. There are three Religious Affairs Offices (KUA) in the Sidoarjo area that are used as research objects, namely (Waru, Sedati, and Buduran). ) The reason for choosing these three locations is the typography of the area that is mostly inhabited by traditionalist Muslim communities. But in the last decade, this region has changed, from an agricultural area that relies on agriculture and fish farming, to become an industrial area with the establishment of various types of factories and other types of businesses. Based on qualitative and quantitative data, there has been a trend of behavior change in the Sidoarjo community which in the period 1984-1985 the percentage of marriages on the month was avoided a little, it was seen that there was an additional percentage according to the data taken in the last 10 years. The people of Sidoarjo are now starting to move to not be fixated on the rules of the month election. In the past, the number of couples married at four months was avoided only slightly. And now, there is a change in tendency even though the percentage is not too significant. [Orang Jawa meyakini adanya beberapa bulan yang tidak baik dipilih sebagai bulan pernikahan, karena ada bala’ atau bencana yang akan terjadi di dalam rumah tangga, yaitu: Suro (Muharam), Mulud (Rabiul Awal), Poso (Ramadan), dan Selo (Zulkaidah). Artikel ini mengkaji lebih jauh sikap masyarakat perkotaan yang sudah banyak menerima internalisasi paham, pengaruh budaya, dan kondisi lingkungan yang umumnya industrialis terhadap larangan adat tersebut. Terdapat tiga Kantor Urusan Agama (KUA) di wilayah Sidoarjo yang digunakan sebagai objek penelitian, yakni (Waru, Sedati, dan Buduran). Alasan dipilihnya tiga lokasi ini adalah tipografi kawasan yang mayoritas dihuni oleh komunitas muslim tradisionalis. Tetapi dalam dekade terakhir, kawasan ini berubah, dari kawasan agraris yang mengandalkan pertanian dan budidaya ikan, menjadi kawasan industri dengan berdirinya berbagai jenis pabrik dan jenis usaha lainnya. Berdasarkan data kualitatif dan kuantitatif, telah terjadi tren perubahan perilaku masyarakat Sidoarjo yang pada periode 1984-1985 persentase perkawinan di bulan yang dihindari sedikit, terlihat ada penambahan persentase menurut data yang di ambil pada kurun waktu 10 tahun terakhir. Masyarakat Sidoarjo saat ini mulai tergerak untuk tidak terpaku kepada aturan pemilihan bulan. Dahulu, jumlah pasangan yang menikah di empat bulan yang dihindari hanya sedikit. Dan saat ini, terdapat perubahan tendensi walau persentasenya tidak terlalu signifikan.]
Eksistensi Anak Perempuan dalam Hukum Kewarisan Syiah Rama, Faby Toriqir
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 9 No. 1 (2019): Juni
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2019.9.1.24-46

Abstract

This is a bibliographical research that discusses the justice of girls in Shi’ah inheritance system. The issue which is the subject of discussion is the position of female heirs, especially girls, who in Sunni inheritance system is not treated equally with other heirs, whether they are equal or not. Because in the Sunni inheritance system, male superiority is highly exalted. Between sons and daughters, even though they are equal in the eyes of the heir, still have an unbalanced power in veiling other heirs. Whereas in Shi’ah inheritance system, girls are positioned as equals to boys. They have the same hijab power. In addition, Presidential Instruction No. 1 of 1991 concerning Compilation of Islamic Law (KHI) also applies the principle of equality between girls and boys in terms of veiling other heirs. Nevertheless, KHI did not adopt the class system directly. However, it is explicitly stated in article 181 and article 182 that the existence of a daughter causes sibling,  sibling  with the same mothe or sibling with the same father does not receive part of the inheritance. [Artikel ini adalah hasil penelitian pustaka yang membahas keadilan anak perempuan di dalam hukum kewarisan Syiah. Permasalahan yang menjadi pokok bahasan adalah posisi ahli waris wanita—terutama anak perempuan—yang di dalam hukum kewarisan Sunni tidak diperlakukan setara dengan ahli waris lainnya, baik yang sederajat atau tidak. Sebab di dalam hukum kewarisan Sunni, superioritas laki-laki sangat diagungkan. Antara anak laki-laki dan anak perempuan—walaupun sederajat di mata pewaris—tetap memiliki kekuatan yang tidak seimbang di dalam menghijab ahli waris yang lain. Sedangkan di dalam hukum kewarisan Syiah, anak perempuan diposisikan setara dengan anak laki-laki. Mereka memiliki kekuatan menghijab yang sama kuatnya. Selain itu, Inpres No. 1 Tahun 1991 tentang Kompilasi hukum Islam (KHI) juga menerapkan prinsip kesetaraan antara anak perempuan dengan anak lakilaki dalam hal menghijab ahli waris lainnya. Kendati demikian, KHI tidak mengadopsi sistem Kelas secara langsung. Namun, secara eksplisit tersebut di dalam pasal 181 dan pasal 182 bahwa eksistensi anak perempuan menyebabkan saudara kandung, saudara seibu, atau saudara seayah tidak menerima bagian harta waris.]
Co-Authors A. Kemal Riza Al-Maliki, Muhammad Alwi eka rahmawati