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<![CDATA[PERTENTANGAN MISI KENABIAN DAN HUKUM PERNIKAHAN BEDA AGAMA DI INDONESIA: Analisis Faktor Penolakan dan Relevansinya ]]>
<![CDATA[Sugitanata, Arif]]>
<![CDATA[ Al-Usroh Vol. 3 No. 2 (2023): Al-Usroh: Jurnal Hukum Islam dan Hukum Keluarga ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Pontianak ]]>
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DOI: 10.24260/al-usroh.v3i2.1998
<![CDATA[The contradictions in the prophetic era over the noble mission also apply to marriage laws, especially the rules for interfaith marriages. The issue has been a long and unavoidable debate. This study seeks to answer the rejection factors and relevance of the contradiction between the prophetic mission and the law of interfaith marriage in Indonesia. Using a literature review methodology, which includes collecting relevant literature, mainly works still related to the research subject, then processed descriptively-analytically. The research suggests a correlation between the factors contributing to society's rejection of the prophetic treatise and the factors influencing Indonesian society's rejection of the interfaith marriage law. The significance lies in the mutual refusal shown by both parties, as they reject the benefits of the situation. Muslims and Indonesians alike have shown resistance to accepting the proposed benefits. On the other hand, it is also essential to recognize that a significant factor contributing to the rejection is a lack of understanding. Every individual must understand that the ideas brought by the prophets encompass genuine truths that require acceptance to safeguard earthly and afterlife existence, as well as the salvation of all humanity. Likewise, individuals in Indonesia need to understand the importance of the regulations about interfaith marriage.]]>
<![CDATA[Sebuah Kajian Historis: Periodesasi Dan Tartib Mushafi Ayat-Ayat Al-Quran ]]>
<![CDATA[Majid, Abdul]]>;
<![CDATA[Sugitanata, Arif]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 4 No 2 (2021): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i2.109
<![CDATA[The existence of the Koran cannot be separated from the history of the beginning of revelation, this shows that the Koran came back and the reason for that verse was revealed, because the Koran is an eternal and appreciative miracle that comes out of its relevance in facing all changes. Al-Quran is the holy book contained in the main teachings for human life, both from the perspective of economy, education, government, health and so on. These instructions are the basis for adherents to always hold fast in carrying out all activities for the happiness of life in this world and in the hereafter. This paper tries to review the period of Makkiyah and Madaniyah and explains the tartib which is the basis for the compilation of the Koran, so that it can be seen that the purpose of the Qur'anic verse which was passed down gradually was to provide for its adherents and as a differentiator from books that also the arrangement of verses and letters in the Koran is more tauqifi based on the Prophet's instructions in accordance with Allah's revelation because the Koran is a miracle of the Prophet Muhammad which contains universal values and is interrelated as a whole in one unity.]]>
<![CDATA[PERAN KELUARGA DAN KURSUS PRA-NIKAH DALAM PERSPEKTIF STRUKTURALISME: Analisis Pandangan Khoiruddin Nasution terhadap Penanggulangan Narkoba, Kekerasan, dan Terorisme di Indonesia ]]>
<![CDATA[Sugitanata, Arif]]>
<![CDATA[ At-Ta'aruf : Jurnal Hukum Keluarga Islam Vol 2 No 2 (2023): At-Ta'aruf : Jurnal Hukum Keluarga Islam ]]>
Publisher : <![CDATA[Hukum Keluarga Islam ]]>
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DOI: 10.59579/ath.v2i2.6081
<![CDATA[Dalam mencapai pemahaman mendalam mengenai tantangan serius seperti narkoba, kekerasan, dan terorisme di Indonesia, penelitian ini menjadikan peran keluarga dan kursus pra-nikah sebagai fokus utama, dengan pandangan Khoiruddin Nasution sebagai landasan konseptual. Studi kepustakaan yang teliti dilakukan untuk menjelajahi sudut pandang Nasution yang tercermin dalam berbagai karya, termasuk buku, jurnal, dan literatur ilmiah lainnya yang relevan. Penerapan pendekatan strukturalisme dengan metode deskriptif-analitik secara kualitatif menjadi landasan dalam menganalisis data primer yang diperoleh. Hasil penelitian menyoroti bahwa peran keluarga dan kursus pra-nikah bukan hanya sebatas unsur tambahan, melainkan elemen-elemen integral dalam suatu struktur kompleks. Analisis strukturalisme memberikan wawasan mendalam tentang bagaimana struktur ini berinteraksi dengan permasalahan narkoba, kekerasan, dan terorisme yang dihadapi oleh masyarakat Indonesia. Penelitian ini diarahkan untuk memberikan kontribusi signifikan pada pemahaman urgensi peran keluarga dan kursus pra-nikah dalam menanggulangi tantangan serius ini. Dengan demikian, diharapkan dapat membuka cakrawala pengetahuan yang lebih dalam terkait pemecahan masalah narkoba, kekerasan, dan terorisme melalui pendekatan holistik yang melibatkan keluarga dan pendidikan pra-nikah sebagai elemen penting dalam masyarakat.]]>
<![CDATA[The Scholarly Transformation of Nahdlatul Ulama: Fiqh of Civilization as a Step Towards Embracing the Future ]]>
<![CDATA[Fathorrahman, Fathorrahman]]>;
<![CDATA[Masduqi, Anis]]>;
<![CDATA[Sugitanata, Arif]]>
<![CDATA[ AL-TAHRIR Vol 24 No 1 (2024): Islamic Studies ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/altahrir.v24i1.8536
<![CDATA[Nahdlatul Ulama (NU), under the leadership of Yahya Cholil Staquf, has taken significant steps in addressing global challenges and modernity through the concept of "Fiqh of Civilization". This concept aims to broad the understanding of Islamic jurisprudence beyond the Muslim community scale, encompassing inter-civilizational interactions. This research investigates how NU integrates universal Islamic principles with contemporary social, economic, and political dynamics, creating new scholarly constructs relevant to the current era. By utilizing a qualitative-descriptive method based on a literature review, this study analyzes various NU initiatives and programs, such as the Civilization Fiqh Halaqah and the Thought Congress. Findings indicate NU's seriousness in fostering a dynamic and inclusive scholarly discourse, focusing on pluralism, social justice, and environmental sustainability. This study further explores the contributions fiqh of civilization to "Al-Nahdlah Al-Tsaniyah" reflecting a paradigmatic shift in religious understanding and practice. The results show that fiqh of civilization not only reinterprets religious texts but also enrich social interactions and strengthens Islamic identity in a global context. This concept underscores the importance of adapting religious texts to change realities and highlights NU's strategic role in advancing progressive and responsive Islamic thought. The conclusion of this study asserts that fiqh of civilization has facilitated a productive dialogue between Islamic principles and contemporary challenges, essential for the development of a harmonious and sustainable civilization.]]>
<![CDATA[MEMBERIKAN HAK WALI NIKAH KEPADA KYAI: Praktik Taukil Wali Nikah Pada Masyarakat Adat Sasak Sade ]]>
<![CDATA[,, Oktaviani]]>;
<![CDATA[Sugitanata, Arif]]>
<![CDATA[ Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 12 No. 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ahwal.2019.12204
<![CDATA[This article discusses about taukil wali nikah, giving the right of guardian of marriage, practiced by the members of Sasak ethnics in in Sade sub-village, Central Lombok. People in Sade give their authority of guardian of marriage to kyai. The main question is why do people in Sade practice taukil wali to the kyai? Utilizing Soekanto’s concept of sociology of law which concentrates on the reason behind the emergence of law practices, this paper argues that that taukil wali is a form of the appreciation of the members of Sasak ethnics in Sade to Kyai, religious as well as adat prominent figure of thecommunity. It also plays as a means how people of Sade escape from gossip which will befall them if they do not practice taukil wali by giving the right of guardian of marriage to Kyai, as the guardian has big responsible and only particular figure who can perform it, and it is kyai.Artikel ini membahas tentang praktik taukil wali kepada Kyai yang terjadi pada masyarakat suku Sasak di dusun Sade, Lombok Tengah. Masyarakat di dusun Sade mempraktikkan taukil wali dalam akad perkawinan dengan cara memberikan hak wali kepada kyai. Fokus utama kajian artikel ini adalah mengapa masyarakat Sasak Sade memberikan hak wali dalam pernikahan kepada kyai? Dengan menggunakan konsep alasan munculnya praktek hukum dalam masyarakat yang digagas oleh Soerjono Soekanto, tulisan ini menemukan bahwa praktek taukil wali nikah kepada kyai pada masyarakat Sasak Sade disebabkan oleh dua faktor, yaitu penghargaan terhadap kyai sebagai pemimpin agama dan adat, dan usaha masyarakat untuk menghindari gunjingan sosial jika menikahkan sendiri anak perempuannya. Ini terjadi karena wali nikah mempunyai tanggung jawab besar, dan hanya orang pilihan saja yang dapat melaksanakannya.]]>
<![CDATA[LARANGAN ADAT NYONGKOLAN DALAM PERKAWINAN MASYARAKAT SASAK LENDANG BESO PADA MASA PANDEMI COVID-19 ]]>
<![CDATA[Sugitanata, Arif]]>
<![CDATA[ Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 13 No. 1 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ahwal.2020.13107
<![CDATA[Abstract: This article discusses about the prohibition of Nyongkolan, a tradition of grooms and his relatives visit to their brides’ houses in Sasak Lendang Beso during the Covid-19 Pandemic. The phenomenon shows that among the members of the community of Sasak Lendang Beso, nyongkolan takes important role in the process of marriage ceremony. However, the majority of the members of the community obey not to perform nyongkolan in the pandemic time. By using the concept of reasons for the emergence of legal practice in society initiated by Soerjono Soekanto, this paper finds that the obedience of the society to the regulation is a product of three factors, namely respect for traditional leaders and the government, efforts to avoid social sanctions if they violate the regulation of prohibiting nyongkolan, and avoid the spread of Covid-19.Abstrak: Artikel ini membahas tentang larangan adat Nyongkolan dalam perkawinan masyarakat Sasak Lendang Beso pada masa Pandemi Covid-19. Masyarakat di Dusun Lendang Beso memberlakukan larangan adat nyongkolan dalam perkawinan pada masa pandemi covid-19 meskipun tradisi tersebut mempunyai peranan penting dalam prosesi perkawinan. Dengan menggunakan konsep teoretis tentang alasan munculnya praktek hukum dalam masyarakat yang digagas oleh Soerjono Soekanto, tulisan ini menemukan bahwa ketaatan terhadap berlakunya aturan larangan adat nyongkolan pada masa pandemi covid-19 di masyarakat Sasak Lendang Beso disebabkan oleh tiga faktor, yakni penghormatan terhadap tokoh adat dan pemerintah, usaha masyarakat untuk menghindari sanksi sosial jika melanggar aturan adat mengenai larangan nyongkolan di masa pandemi covid-19 dan upaya mencegah dan menghindari penyebaran covid-19.]]>
<![CDATA[LIVING LAW AND WOMEN EMPOWERMENT: Weaving Skills as a Marriage Requirement in Sade, West Nusa Tenggara ]]>
<![CDATA[Sugitanata, Arif]]>;
<![CDATA[Aminah, Siti]]>;
<![CDATA[Muhasim, Ahmad]]>
<![CDATA[ Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 15 No. 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ahwal.2022.15108
<![CDATA[Weaving skills as a marriage requirement in the Sade Muslim Society is one of the customary rules—living law—that remains to exist currently, although it is not stated according to Islamic law or state law in the place. Departing from that uniqueness, this study aims to explore the reasons behind that term. Data was collected through interviews and observation in the field. Inspired by Turner’s symbolic anthropological theory, this study shows that the enforcement of customary rules—the prohibition of marriage for girls who do not yet have weaving skills—is interpreted as a form of cultural preservation. It is an effort to strengthen the micro-economy of the society with the hands of Sade women, which later becomes beneficial for their position in the family after marriage. Furthermore, the meaning of this customary rule is to preserve the identity of the Sade society which features the maturity and independence of women before going married.[Ketrampilan menenun sebagai syarat perkawinan di Masyarakat Muslim Sade merupakan salah satu aturan adat yang masih hidup hingga saat ini, meskipun tidak diatur menurut hukum Islam atau hukum negara di tempat tersebut. Berangkat dari keunikan tersebut, penelitian ini bertujuan untuk menggali alasan di balik istilah tersebut. Pengumpulan data lebih banyak melalui wawancara dan observasi di lapangan. Terinspirasi oleh teori antropologi simbolik Turner, penelitian ini menunjukkan bahwa penegakan aturan adat yang melarang pernikahan bagi anak perempuan yang belum memiliki keterampilan menenun dimaknai sebagai bentuk pelestarian budaya. Ini merupakan upaya penguatan ekonomi mikro masyarakat dengan tangan-tangan perempuan Sade, yang nantinya bermanfaat bagi posisi mereka dalam keluarga setelah menikah. Selanjutnya, makna dari aturan adat ini adalah untuk melestarikan identitas masyarakat Sade yang menonjolkan kedewasaan dan kemandirian perempuan sejak sebelum menikah.]]]>
<![CDATA[THE DOMINATION OF CUSTOMARY LAW IN MUSLIM MATRIMONIAL PROCEDURES: Prohibiting Khiṭbah in the Sade Muslim Community ]]>
<![CDATA[Sugitanata, Arif]]>;
<![CDATA[Hakim, Muhammad Lutfi]]>
<![CDATA[ Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 16 No. 2 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ahwal.2023.16206
<![CDATA[Betrothal (Khiṭbah) prior to marriage is considered a noble practice within Islamic tradition. However, among the Sade Muslim community, there are instances where betrothal is intentionally omitted and even opposed by the society. They practice the tradition of merariq, apparently abducting the bride without the prior consent of her family. Only afterward does the groom's family approach the bride's family to negotiate the marriage between them. This practice of 'abducting' prospective brides is not found in any Islamic teachings. This article aims to shed light on the motives behind the betrothal prohibition before the marriage contract (akad nikah) among the Sade Muslim community. This research involves fieldwork with ten key informants. The findings indicate that the prohibition of the betrothal process among the Muslim Sade is a longstanding cultural heritage within the society. This tradition is perceived as an emblem of the Sasak ethnic group, intentionally preserved amidst inevitable modernization.[Abstrak: Peminangan (Khiṭbah) sebelum pernikahan merupakan salah satu tahap perkawinan yang dianggap sebagai anjaran mulia dalam tradisi Islam. Namun bagi masyarakat Muslim Sade, ada kalanya peminangan ini sengaja tidak dilakukan dan bahkan ditentang oleh masyarakat tersebut. Mereka bahkan mempraktikkan tradisi merariq dengan cara seolah-olah menculik mempelai perempuan tanpa sepengetahuan pihak keluarganya. Barulah setelah itu pihak laki-laki menemui pihak perempuan untuk melakukan proses negosisasi agar dilangsungkan pernikahan antara keduanya. Tradisi 'menculik' calon pengantin perempuan ini tidak ditemukan dalam ajaran Islam manapun. Artikel ini bertujuan mengupas motif di balik larangan meminang gadis sebelum akad pernikahan di kalangan masyarakat Muslim Sade. Penelitian ini merupakan studi lapangan yang melibatkan sepuluh informan kunci sebagai sumber primer. Hasil penelitian menunjukkan bahwa praktik larangan bagi calon pengantin laki-laki untuk meminang gadis Muslim Sade merupakan manifestasi adat yang telah berlangsung lama. Tradisi ini merupakan ciri khas dari Suku Sasak. Kecenderungan masyarakat Sade melarang khitbah dan mempertahankan tradisi merariq bertujuan untuk menjaga identitas budaya adat mereka dari pengaruh modernisasi yang kian tak tertercegah.]]]>
<![CDATA[Household Moderation as a Foundation for Building a Harmonic Family: An Integration of Murray Bowen's Family Systems Theory and Maqashid Sharia ]]>
<![CDATA[Sugitanata, Arif]]>
<![CDATA[ Bilancia: Jurnal Studi Ilmu Syariah dan Hukum Vol. 18 No. 1 (2024): BILANCIA ]]>
Publisher : <![CDATA[Fakultas Syariah Institut Agama Islam Negeri Palu ]]>
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DOI: 10.24239/blc.v18i1.2997
<![CDATA[This study explores the concept of "household moderation" as a strategy to overcome the dynamics and challenges of family life. This research adopts a literature-based qualitative research type to analyze the concept of household moderation. By integrating Murray Bowen's Family Systems theory and Maqashid Shariah principles, this research shows that household moderation, through practices such as prudent financiafl planning, equitable division of tasks, effective time management, education, and physical and mental health, can create a strong foundation for a harmonious and supportive family life. This research emphasizes the importance of effective communication, cooperation and flexibility in dealing with daily challenges and adapting to changes in family life. Based on an analysis of Murray Bowen's Family Systems theory, home moderation offers insights into how self-differentiation, avoidance of negative triangulation and stabilization of the family emotional system can support healthy family functioning. In addition, marital moderation also contributes to protecting the five aspects of essential well-being according to Maqashid Shariah: religion, soul, intellect, offspring and property. However, this study also recognizes the need to explore further the application of household moderation in highly diverse family contexts to enhance the relevance and applicability of this concept in a pluralistic society.]]>
<![CDATA[PEMIKIRAN AHMAD RAJAFI TERHADAP GERAKAN PEMBARUAN HUKUM KELUARGA ISLAM DI INDONESIA: ANALISIS EVOLUSI SOSIAL DAN TEORI KONFLIK ]]>
<![CDATA[Sugitanata, Arif]]>;
<![CDATA[Hasan, Faradila]]>
<![CDATA[ SUPREMASI HUKUM Vol. 20 No. 01 (2024): Supremasi Hukum ]]>
Publisher : <![CDATA[Fakultas Hukum Universitas Islam Syekh Yusuf ]]>
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DOI: 10.33592/sh.v20i01.4545
<![CDATA[This research reviews Ahmad Rajafi's thoughts on Indonesia's Islamic family law reform movement. Utilising literature-based research with qualitative research and descriptive-analytic analysis, where the primary data source is Ahmad Rajafi's works. Then, the data is processed and analysed using two main theories: Social Evolution theory and Conflict theory. The results show that from a historical perspective, the Old Order reflected early attempts to remove colonial traces in family law, focusing on harmonisation between religion and national interests. The New Order involved conflict between religious groups over the 1974 Marriage Law, with concrete steps to achieve harmony between Islamic law and national interests by establishing the Compilation of Islamic Law. The Reformation era marked the debate on polygamy and the search for an Indonesian identity in family law, reflecting the complexity of Indonesia's journey towards a just and inclusive legal system. In the social evolution and conflict theory analysis, family law reform is not only linear but influenced by conflict and changes in social values. This process reflects an active struggle to achieve gender justice and maintain local identity in the Indonesian context. This research concludes that Ahmad Rajafi's thoughts on family law change not only reflect adaptation to social and cultural changes but also involve an active struggle to achieve gender justice and maintain local identity in the Indonesian context. Keywords: Ahmad Rajafi, Reform, Family Law, Indonesia, Social Evolution, Conflict Theory]]>
