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All Journal Ulul Albab: Jurnal Studi Islam Al-Ahwal: Jurnal Hukum Keluarga Islam Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Al-Mazaahib: Jurnal Perbandingan Hukum
Rizki, Wahyu Fahrul
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Religion Arts Humanities Law, Crime, Criminology & Criminal Justice Social Sciences

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QIRÂ’AH MUBÂDALAH APPROACH TO THE QUR’AN: The Interpretation of Q.S. al-Nisâ’ [4]: 34 Rizki, Wahyu Fahrul
ULUL ALBAB Jurnal Studi Islam Vol 21, No 2 (2020): Tafsir and Hadith
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v21i2.10218

Abstract

This writing is the author’s reflection on one of social phenomena. When a Khatib (preacher), in his preach, quotes al-Nisâ’ [4]: 34, he says that “A wife can be hit if she disobeys or shows ill-conducts (nushûz) to husband’s command”. This statement is attention-grabbing because it is not just him, even the latest scholar still defines ḍaraba as a hitting, so does in the 2020 edition of the Quran translation published by the Indonesian Ministry of Religion. This surely confronts with Quran basic principles itself that address fairness, equality, and mercy for the entire universe. Hence, the basic problem in this writing is that how to precisely understand or interpret the word ḍaraba in that verse, thus, the author proposes a mubâdalah (reciprocal) approach. The main argument in this writing is the word ḍaraba in al-Nisâ’ [4]: 34 does not mean a hitting but "going" to ask other people’s help to solve their household problems. In addition, ḍaraba is not just for nushûz wife, but also applied to husband.
KHIMAR DAN HUKUM MEMAKAINYA DALAM PEMIKIRAN M. QURAISH SHIHAB DAN BUYA HAMKA Rizki, Wahyu Fahrul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 5 No. 1 (2017): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1139.46 KB) | DOI: 10.14421/al-mazaahib.v5i1.1389

Abstract

This paper is motivated by the opinion M. Quraish Shihab in his Tafsir Al-Misbah who do not require a Muslim woman wearing Khimar, this opinion is getting a variety of conflicting reactions among the interpreters of Indonesia, one of which is Buya HAMKA. What needs to be answered in this research is how the views of Buya HAMKA and M. Quraish Shihab about the meaning of Khimar? How did the views of Buya HAMKA and M. Quraish Shihab regarding the law of using Khimar? And how are the methods used by Buya HAMKA and M. Quraish Shihab in establishing the law using Khimar?Tafsir Ahkam Method with a comparative study between the two opinions of the character in this study implies that both interpreters have similarities and differences associated with the Khimar. Their equation is in defining the meaning of the word Khimar, ie the headgear, although both give the same definition of Khimar. While the difference between the two is in concluding the law of using Khimar. Buya HAMKA said that a Muslim woman must wear Khimar, while M. Quraish Shihab said that a Muslim woman is not obliged to wear Khimar. The method used by Buya HAMKA in establishing the law using Khimar is the Tafsir Riwayah and Dirayah method. While M. Quraish Shihab using the method of tafsir maudhu'i (thematic).
Children Born out of Wedlock Inherit the Lineage of Their Biological Father: Auda's Maqāşid asy-Syarī'a Perspective Al-Mabruri, M. Nasikhul Umam; Rizki, Wahyu Fahrul; Hakimi, Abdul Rahim
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 55 No 2 (2021)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v55i2.415

Abstract

Abstract: This article discusses the debate of the lineage (nasab) of children born out of wedlock according to maqāşid asy-syarī'a framework by Auda. The data were collected from various literary sources, including primary, secondary, and tertiary materials. By employing the approach and theory of maqāşid asy-syarī'a of Auda, this article concludes that efforts to create a just and equitable jurisprudence can be undertaken by reconstructing the classical fiqh framework concerning the status and rights of children born out of wedlock. This article also concludes that every child fundamentally possesses the same legal status and civil rights, including the right to lineage with their biological father. This is made possible by establishing the reconstruction of the lineage of children born out of wedlock on a substantive-legal basis rather than a formal-legal basis, as found in the classical fiqh construction.Abstrak: Artikel ini mendiskusikan perdebatan mengenai nasab anak yang lahir di luar pernikahan menurut kerangka maqāşid asy-syarī'a ala Auda. Data dikumpulkan dari berbagai sumber pustaka, termasuk bahan primer, sekunder, dan tersier. Dengan menerapkan pendekatan dan teori maqāşid asy-syarī'a karya Auda, artikel ini menyimpulkan bahwa upaya untuk menciptakan yurisprudensi yang adil dan merata dapat dilakukan dengan merekonstruksi kerangka fikih klasik mengenai status dan hak-hak anak yang lahir di luar pernikahan. Artikel ini juga menyimpulkan bahwa setiap anak pada dasarnya memiliki status hukum dan hak-hak sipil yang sama, termasuk hak atas nasab dengan ayah biologis mereka. Hal ini dapat tercapai dengan melakukan rekonstruksi nasab anak yang lahir di luar pernikahan berdasarkan dasar hukum substantif daripada dasar hukum formal, seperti yang ditemukan dalam konstruksi fikih klasik. 
Khalwat Marriage Adat and Practices in Aceh: A Study on Adat Sanctions and Settlement Process of Khalwat Case Rizki, Wahyu Fahrul
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 54 No 2 (2020)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v54i2.919

Abstract

Abstract: The study analyzes one of the traditions still underway in Aceh province, khalwat marriage. A khalwat marriage is a form of forced marriage as for khalwat offenders (those who are dating in a secluded place). The khalwat marriage itself is known to lead to some negative effects because many khalwat marriage couples were underage. Moreover, khalwat marriages arevalso not officially registered, and many couples decide to divorce soon after the wedding takes place. The paper attempts to investigate the reasons why adat law is still upheld vigorously in Aceh and why marriage is aplied as a adat sanction for khalwat offenders. To analyze and answer these questions, the researcher studied some essential works related to the application of adat law in Aceh and conducted some field observations and interview with some key informants. Using the sociological-anthropological approach, this research made the following conclusions: first, there has been a strict adat law enforcement in Aceh given the juridical support, sociological, and philosophical foundations. Second, some arguments to support the enforcement of forced marriage as adat sanction for khalwat offenders are: (1) the sanction is a form of tradition applied for a long time, (2) the sanction is applied as a way to preserve women’s marwah or dignity and her family, (3) the sanction is applied to uphold religious orders and this is the most fundamental sanction applied for khalwat offenders, and (4) the sanction serves as the extension of Qanun (Aceh Sharia Law) which applies only in certain regions.Abstrak: Tulisan ini mengkaji salah satu tradisi yang hingga kini masih terus berlangsung di Aceh, yakni pernikahan Khalwat. Pernikahan Khalwat merupakan bentuk sanksi adat bagi pelaku tindakan khalwat. Pernikahan khalwat itu sendiri memiliki sejumlah sisi negaif karena banyak di antara pasangan pernikahan Khalwat tersebut masih berada di bawah umur. Selain itu, pernikahan Khalwat juga sering tidak dicatatkan dan bahwa tidak sedikit dari pasangan pernikahan Khalwat yang memutuskan untuk bercerai tidak lama setelah proses pernikahan dilangsungkan. Tulisan ini berupaya menyelidiki penyebab mengapa hukum adat ini masih begitu kuat diberlakukan di Aceh dan mengapa pernikahan dijadikan sebagai sanksi bagi pelaku khalwat. Untuk mengkaji, menganalisis dan menjawab pertanyaan tersebut, peneliti telah menelaah sejumlah karya penting terkait pemberlakuan hukum adat di Aceh dan juga terjun langsung ke lapangan guna melakukan observasi dan mewawancarai sejumlah informan kunci. Dengan menggunakan pendekatan sosiologi-antropologi, diperolehlah kesimpulan: pertama, kuatnya hukum adat di Aceh karena ia didukung dan memiliki dasar yuridis, sosiologis, dan juga filosofis. Kedua, ada sejumlah argumen yang mendasari dijadikannya pernikahan sebagai sanksi Khalwat: (1) pemberian sanksi tersebut merupakan suatu tradisi yang telah diberlakukan sejak lama di Aceh; (2) untuk menjaga marwah atau kehormatan perempuan dan keluarganya, (3) menjalankan perintah agama dan ini merupakan faktor paling mendasar atas berlakunya sanksi Khalwat, dan (4) sebagai perpanjangan pelaksanaan Qanun Aceh yang keberlakuannya masih terbatas hanya pada wilayah tertentu saja.
PERNIKAHAN SEBAGAI SANKSI KHALWAT: Studi Kasus Desa Bedulang, Bandar Pusaka, Aceh Tamiang Rizki, Wahyu Fahrul
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 11 No. 1 (2018)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2018.11106

Abstract

This article addesses the issue on the implementation of forced marriage as a sanction of seclusion (khalwat) practiced in Batu Bedulang Aceh Tamiang.  Based on empirical research, this paper argued that there are some reasons behind the practice and religious and social reasons are two important factors. Avoiding fornication is a religious doctrine underlying the practice. Feeling ashamed of the whole family members if one of them is doing seclusion is another reason of the implementation of the sanction. Based on these reasons, the implementation of forced marriage as a sanction of seclusion exsists, eventhough the groom and bride candidates are still under permissible marriage age.Penelitian ini berangkat dari ketertarikan peneliti terhadap kawin paksa sebagai sanksi khalwat yang ada di Desa Batu Bedulang. Dengan memanfaatkan data empiris dari hasil wawancara dengan pemangku adat dan tokoh agama, tulisan ini menunjukkan bahwa praktek turun temurun tentang pernikahan sebagai sanksi khalwat yang dipraktekkan di Desa Batu Bedulang disebabkan oleh beberapa faktor. Faktor agama dan moral dan sosial merupakan dua sebab penting adanya praktek tersebut. Melekatnya doktrin menghindari perzinaan adalah faktor agama yang dijadikan alasan diterapkannya sanksi ini. Sedangkan alasan moral sosial adalah adanya rasa malu pada keluarga jika salah satu anggota keluarganya melakukan khalwat, lebih lagi jika yang melakukan perempuan. Dengan alasan seperti ini, maka pernikahan sebagai sanksi khalwat tetap diterapkan meskipun usia calon mempelai masih di bawah usia perkawinan.
Co-Authors Al-Mabruri, M. Nasikhul Umam Hakimi, Abdul Rahim