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All Journal Kodifikasia: Jurnal Penelitian Islam Jurnal SIMADA (Sistem Informasi dan Manajemen Basis Data) MUSLIM HERITAGE: JURNAL DIALOG ISLAM DENGAN REALITAS Justicia Islamica : Jurnal Kajian Hukum dan Sosial Al-Ihkam: Jurnal Hukum dan Pranata Sosial Studia Quranika JURNAL MAHKAMAH FIKRI : Jurnal Kajian Agama, Sosial dan Budaya Ahkam: Jurnal Hukum Islam AT-Tahdzib: Jurnal Studi Islam dan Muamalah FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman TSAQAFAH Syarikat : Jurnal Rumpun Ekonomi Syariah Nizham Journal of Islamic Studies Adzkiya : Jurnal Hukum dan Ekonomi Syariah ADHKI: Journal of Islamic Family Law Istinbath : Jurnal Hukum Mutawasith: Jurnal Hukum Islam Qisthosia AKM: Aksi Kepada Masyarakat The Indonesian Journal of Islamic Law and Civil Law Hunafa: Jurnal Studia Islamika Filantropi: Jurnal Manajemen Zakat dan Wakaf Wadiah : Jurnal Perbankan Syariah Muslim Heritage Saintifika Islamica: Jurnal Kajian Keislaman Studi Multidisipliner: Jurnal Kajian Keislaman Iklila: Jurnal Studi Islam dan Sosial Mu'asyarah
Agus Hermanto
Universitas Islam Negeri Raden Intan Lampung
Religion Arts Humanities Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Neuroscience Social Sciences Other

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TEORI GENDER DALAM MEWUJUDKAN KESETARAAN: MENGGAGAS FIKIH BARU Hermanto, Agus
Ahkam: Jurnal Hukum Islam Vol 5, No 2 (2017)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (224.16 KB) | DOI: 10.21274/ahkam.2017.5.2.209-232

Abstract

Gender Theory in Achieving Equality of Fighting New Fiqh actually ideally does not differentiate between men and women, let alone discriminate against women. Even bringing welfare and mercy to the whole of nature, Islam places the elevation and position of women as proof of its virtue. The gender bias is essentially derived from three basic assumptions about religious beliefs; 1) dogmatic assumptions that explicitly place women as complementary, 2) the matrealistic outlook, the ideologyb of the pre-Islamic Meccan society which despises the role of women in the production process. Initiating the new fiqh, it is hoped that there will be more humane and fairer views. Women have full access to political, economic, social and intellectual participation and are respected as men.Keywords: Gender, Equality, New Jurisprudence
REKONSTRUKSI KONSEP HAK DAN KEWAJIBAN SUAMI ISTERI DALAM PERUNDANG-UNDANGAN PERKAWINAN INDONESIA Hermanto, Agus
Justicia Islamica Vol 15, No 1 (2018)
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i1.1455

Abstract

This study examines the construction and reconstruction of rights and duties of a husband and a wife in Indonesia marriage law. Explicitly, Indonesia marriage law is considered distinguishing division of labour for a husband and a wife: public domain is for the former and the domestic one is for the later. Such division of labour needs reconstruction to reveal implicit understanding. As a law ruling marriage in Indonesia, Indonesia marriage law firstly, is allegedly adopted from classical jurisprudence which is contextually patterned in the culture of the Arab people; secondly, was legislated in the era of the patriarchy-dominated New Order government; thirdly, was legislated 43 years ago and has not been renewed; finally, is ambiguous in terms of its chapters of rights and obligations ofa husband and a wife. This study uses library research in which the researcher reviews literatures and other written sources related to the topic. To reconstruct Indonesian marriage law concept, the researcher uses the theory of maslahat, sadd al-źarī'ah, gender and progressive. This study also approaches the topic uses interdisciplinary perspectives, namely, philosophy, history, sociology and anthropology. This study demonstrates firstly, the construction of right and obligation concept in Indonesia marriage legislation recognizes the legal capacity of women. However, in some articles, marriage law confirms rigid division of labour between men and women: public domain for men and domestic one for the other. This marriage law shows a highly ambiguous attitude of the government. In Law of No 1 of 1974 about Marriage, Article 31 paragraph (3) states that Husband is the head of the household and the wife is a housewife. Article 34 Paragraph (1) The husband is obliged to protect his wife and provide all the necessities of marriage life in accordance with his ability, and (2), the wife has to manage the household affairs well. These verses are presumably conservative; therefore, Indonesian Muslim feminists demand gender equality by reconstructing the concepts contained in the law based on principles of justice (al-adl), equality (musāwah), deliberation (al-syūra), get along well (mu'asyarah bi al-ma'rūf). This will prevent the incident of overburden for women (longer and heavier workload), subordination (neglecting political decisions), marginalization (economic impoverishment), stereotypes (negative), and violence. According to al-Shātibī, legal reformcan be conducted under three conditions; 1) it does not violate the law of syarā ', 2) it is reasonable, 3) it eases and avoids difficulty as the concept of sadd al-źarī'at suggests. It is li jalb al-masālih wa li daf'i al-mafasid, aiming at keeping religion, soul, mind, descendants, and wealth. The Indonesian Muslim feminists strive to do progressive ijtihād and assert that the law is for mankind and not humankind for the law.
STUDI FATWA AL-LAJNAH AL-DAIMAH LI AL-BUHUS AL-ILMIYAH WA AL-IFTA’: KRITIK ATAS LARANGAN MAHAR PERNIKAHAN BERUPA HAFALAN AL-QUR’AN Irawan, Ibnu; Jayusman, Jayusman; Hermanto, Agus
Kodifikasia Vol 13, No 2 (2019)
Publisher : IAIN PONOROGO

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/kodifikasia.v13i2.1834

Abstract

Tulisan ini merupakan kajian pustaka yang mengkaji fatwa pelarangan mahar hafalan al-Qur?an. Sebagai alat analisis teori al-urf sangat tepat digunakan untuk memadukan kesenjangan tradisi yang berkembang dengan fatwa pelarangan tradisi tersebut. Tulisan ini mengkritisi fatwa tersebut dan menyimpukan; Pertama, fatwa mengedepankan aspek teoritis dan kurang memperhatikan aspek praktis yang tengah terjadi pada masyarakat. Kedua, metodelogi istinbat dalam berfatwa yang dilakukan adalah mengutamakan dalil-dalil muttafaq serta menomerduakan dalil-dalil mukhtalaf, sedangkan al-urf terkategori pada mukhtalaf sehingga kurang diperhatikan. Ketiga, Penulisan teks fatwa yang ada dianggap sangat singkat dan memerlukan kajian lebih lanjut agar memperoleh pemahaman dari maksud dari fatwa tersebut, sehingga menimbulkan kegamangan dan berpotensi menimbulkan silang pendapat. Keempat, prinsip fatwa yang digulirkan adalah berlepas dari mazhab tertentu, hal ini dianggap tidak sejalan dengan apa yang direkomendasikan oleh fukaha dan jauh dari mengayomi, karena proses beragama suatu masyarakat hendaknya memulainya dengan mengikuti mazhab tertentu agar tidak salah arah, dan tetap di dalam koridor keislaman yang benar. [This paper criticizes the fatwa on the prohibition of memorizing the Qur'an. As an analysis tool, al-urf theory is very appropriate to be used to integrate the growing of tradition gap with the fatwa prohibiting that tradition. This paper concludes; First, the fatwa emphasizes the theoretical aspects and pays little attention to the practical aspects that are happening to the community. Second, istinbat methodology in performing the obedience carried out is to prioritize the arguments of muttafaq as well as to put forward the arguments of the mukhtalaf, while the al-urf is categorized in the mukhtalaf so that it is heedless. Third, the writing of the existing fatwa text is considered to be very high and requires further study in order to gain an understanding the purpose of the fatwa, thus causing confusion and the possibility of the conflict. Fourth, the fatwa principle that is rolled out is not depend on a certain schools, by contrast with the recommendation of the jurist, because the religious process of a community should start by following the certain schools in order to remain stay in the Islamic pathway].
TRANSFORMASI FITRAH DALAM PERSPEKTIF MAQASHID AL-SYARI’AH A Kumedi Ja’far; Agus Hermanto; Siti Nurjanah
ADHKI: JOURNAL OF ISLAMIC FAMILY LAW Vol. 3 No. 1 (2021): ADHKI: Journal of Islamic Family Law
Publisher : Indonesian Association of Islamic Family Law Lecturers

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37876/adhki.v3i1.42

Abstract

Lesbian, Gay, Bisexual and Transgender (LGBT), often a debate in the midst of globalization, both in the media and in online media, more so in Indonesia with the largest Muslim population in the world, both pro on the grounds of human rights (human rights) or gender. However, this discussion does not recede until here, but rather increasingly sticking out. The study in this study is, what is the view of maqasid al-Shari'ah towards LGBT in Indonesia? The benefit of this research is to know in depth and prove scientifically lgbt actions both normatively and juridically in Indonesia in the perspective of Maqashid al-Shari'ah. This research is a library reseach taken from some opinions of scholars' fiqh both classical and contemporary and the percentage of legislation in Indonesia, more articles that are pro against the LGBT movement. Bahkan MUI telah mengeluarkan Fatwa sejak 2014 Nomor 57 tentang keharaman tindakan LGBT dengan alasan tindakan yang menyalahi firah manusia dan merupakan perbuatan fahisyah. Begitu juga dalam Undang-Undang Nomor 1 tahun 1974 dan Kompilasi Hukum Islam dengan tegas menjelaskan bahwa perkawinan dilakukan oleh seorang laki-laki dan perempuan untuk membina keluarga yang sakinah. Even MUI has issued a Fatwa since 2014 Number 57 on the prohibition of LGBT actions on the grounds of actions that violate human firah and are fahisyah acts. Similarly, in Law No. 1 of 1974 and compilation of Islamic law expressly explains that marriage is performed by a man and a woman to foster a sakinah family.
Penerapan Batas Usia Pernikahan Di Dunia Islam: Review Literature Agus Hermanto; Habib Ismail; Rahmat Rahmat; Mufid Arsyad
AT-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 9 No 2 (2021): At-Tahdzib
Publisher : Sekolah Tinggi Agama Islam At-Tahdzib Ngoro Jombang Indonesia

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Abstract

Background.The application of Islamic family law has differences in Islamic countries. The differences stem from the interpretation and understanding of the relationship between Islam and the state (din wa siyasah), the ideological basis of the state, the Islamic style of the mainstream Muslim population, traditions and socio-cultural realities, and their respective historical backgrounds.Aim. This library research article review uses a philosophical and sociological approach in each country which sets the minimum age limit for marriage to examines the comparison of Islamic family law in the Islamic world.Results. The existence of Islamic family law in the world as positive law has different forms. There are three categories of countries based on the adopted family law; 1) Countries that apply traditional family law. Countries that fall into this category are Saudi Arabia. Yemen, Kuwait, Afghanistan, Mali, Mauritania, Nigeria, Sinegal, Somalia. 2) Countries that apply secular family law. Included in this category are Turkey, Albania, Tanzania, the Muslim minority of the Philippines. 3) Countries that implement the updated family law. countries in the category of carrying out substantive reforms and or regulatory reforms. The reform of Islamic family law was carried out for the first time in Turkey, followed by Lebanon and Egypt, Brunei, Malaysia and Indonesia.
Metode Ijtihad Dan Dinamika Persoalan Di Kalangan Imam Madzhab Mohammad Yasir Fauzi; Agus Hermanto; Habib Ismail; Mufid Arsyad
AT-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 10 No 1 (2022): At-Tahdzib
Publisher : Sekolah Tinggi Agama Islam At-Tahdzib Ngoro Jombang Indonesia

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Abstract

Background. There is no corner of space that is not touched by Islamic law, the difference in legal products from the results of ijtihad scholars is a blessing for the people. The problem is; Why do scholars differ on a religious issue? Aim. This study aims to explore the ijtihad method of madhhab scholars used as a tool to analyze all phenomena that occur, so that the roots of these differences are known.Methods. This research is a type of qualitative research in the form of library research, by exploring the arguments and methods used by scholars who then make legal products that are different from one another.Results. The results of this study indicate that differences are mercy, as long as these differences do not cause division, and always bring benefit with logical arguments and can be accepted by common sense, even though there are two types of differences, namely differences in reason (ikhtilaf al-aql), and differences in morals. (ikhtilaf al-akhlak), differences occur due to unequal contextualization, thus requiring different arguments and methods of ijtihad, resulting in unequal products from one another.
Larangan Perkawinan Perspektif Fikih dan Relevansinya Dengan Hukum Perkawinan Di indonesia Agus Hermanto
Muslim Heritage Vol 2, No 1 (2017): Muslim Heritage
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (263.447 KB) | DOI: 10.21154/muslimheritage.v2i1.1049

Abstract

Abstract: Marriage prohibitions from fiqh perspective include eternal prohibition (ta'bíd) is a women forbidden to marry men at the longest because of nasab relationship, marriage relationship and mother’s milk relationship. Temporary prohibition (gairu ta'bíd) is women or men forbidden to marry for certain time because of amount, collection , slavery, heathen, ihrám, iddah, three times divorced, and matrimony. Until now, adultery and li'an vow are still disputed. Marriage act in Indonesia is the result of normative law legislation which not arranges the prohibition of marrying slaves. The controversial section is section 40 letter c; in that section clearly established that a Moslem is prohibited to marrying a non-Moslem. In fiqh, non-Moslems involve Musyrik/Kafir who forbidden to married by Moslems and Christians/Jews (ahlul kitab) who can be married by Moslems.Abstrak: Larangan perkawinan perspektif fikih mencakup larangan abadi (ta’bíd); perempuan dilarang kawin dengan laki-laki sepanjang masa dikarenakan hubungan nasab, perkawinan dan persusuan. larangan sementara (gairu ta’bíd) adalah wanita atau laki-laki yang haram kawin untuk masa tertentu dikarenakan bilangan, mengumpulkan, kehambaan, kafir, ihrám, iddah, talak tiga dan peristrian. Yang diperselisihkan adalah zina dan sumpah li’an. Undang-Undang Perkawinan di Indonesia adalah hasil legislasi hukum normatif (fikih) dan tidak mengatur tentang larangan menikahi budak, Pasal yang kontroversial, yaitu pasal 40 huruf c, dalam pasal tersebut ditentukan dengan jelas bahwa seorang laki-laki muslim dilarang melakukan perkawinan dengan wanita yang tidak beragama Islam. Dalam fikih, non muslim dibagi dua, yaitu musyrik/kafir adalah orang yang haram untuk dikawin sedangkan Nasrani/Yahudi yang disebut dengan ahlul kitab dapat di kawin.
Pembatalan Perkawinan dalam Tinjauan Sadd Al-Zari’ah Agus Hermanto; Siti Nurjanah; Mahmudin Bunyamin
Muslim Heritage Vol 6, No 1 (2021): Muslim Heritage
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/muslimheritage.v6i1.2787

Abstract

AbstractCancellation of marriage is something that often happens in our society, this can be due to a violation of customary law or because of other problems such as not getting permission from parents, even though a marriage can be canceled when there is a problem that causes prohibitions such as a lineage or deception which caused the marriage to be canceled. The problem is, how is the construction of marriage annulment in normative and positive legal studies in Indonesia, while this objective is to examine more deeply the concept of normative and positive law on the cancellation of marriage in Indonesia.This research is a type of library research research with a socio-philosophical approach to the prohibition patterns that exist in society and then also reviews the laws and regulations in Indonesia. Marriage cancellation can be done if it does not meet the requirements and harmony, this can be proposed by either the prospective husband or the prospective wife, this is also in line with law number 1 of 1974 concerning marriage in article 72. Which is the legas regulation applied in Indonesia. AbstrakPembatalan perkawinan menjadi sesuatu yang kerap terjadi di masyarakat kita, hal ini bisa disebabkan karena adanya pelanggaran hukum adat atau karena adanya problem lain seperti tidak mendapatkan ijin dari orang tua, bahwan suatu perkawinan dapat dibatalkan manakala ada problem yang menyebabkan keharaman seperti adanya nasab atau adanya pembohongan yang menyebabkan perkawinan tersebut dibatalkan. Yang menjadi masalah adalah bagaimana konstruksi pembatalan perkawinan dalam kajian hukum normatif dan positif di Indonesia, adapun tujuan ini adalah menela’ah lebih mendalam terhadap konsep hukum normatif dan positif terhadap pembatalan perkawinan di Indonesia.Penelitian ini merupakan jenis penelitian library reseach dengan pendekatan sosial filosofis terhadap corak larangan yang ada di masyarakat lalu kemudian dikaji tinjau pula dengan peraturan perundang-undangan di Indonesia. Pembatalan perkawinan dapat dilakukan apabila tidak memenuhi syarat dan rukunnya, hal ini dapat diajukan baik oleh calon suami atau calon istri, hal ini juga seirama dengan undang undang nomor 1 tahun 1974 tentang perkawinan pada pasal 72. Yang merupakan peraturan legas yang diterapkan di Indonesia.
Integrasi Laki-Laki dan Perempuan (Paradigma Teori Gender Kontemporer) Agus Hermanto
Studia Quranika Vol 1, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v1i2.844

Abstract

Basically, those mufasir contemporary were determined to contextualize the abstract verses of the Qur’an without replacing them, because disagreement in interpretations doesnt necessarily mean, replacing the verses. Principally, the whole verses of Qur’an are just, since Islam is "rahmatan lil alamin". Thus, anyone who may find injustice in the Qur’an, this must becaused by his misunderstanding of the verses. The Gender theory is one of the interpretation methods offered by mufasir contemporary to face the challenges in this contemporary world, in which they consider that historycally, the classical interpretations were discriminatory towards women and their rights.
PERKAWINAN DI BAWAH UMUR DITINJAU DARI KACAMATA SOSIOLOGIS Agus Hermanto
Jurnal Mahkamah : Kajian Ilmu Hukum Dan Hukum Islam Vol 1 No 1 (2016): Jurnal Mahkamah : Kajian Ilmu Hukum Dan Hukum Islam
Publisher : Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (874.582 KB)

Abstract

"Marriage under age Judging from Glasses Sociology" The view of the Jurists' that the minimum age to marry is puberty signs of puberty there are two, namely bi al-alâmaât; for men marked by a dream or out of sperm, while women are marked with menstruation. bi al-sin; according to Hanafi, 18 year old male and a 17 year old woman. Maliki, is characterized by the growth of hair. Shafi, 15 years for men and 9 years for women. Hanbali, 15 years in both men and women. In Indonesia, the minimum limit married 19 for men and 16 for women. Age children who have reached adulthood, called puberty phase, at this age the child already has a full awareness of himself, sehingg he was given the burden of responsibility, especially religious and social responsibility.
Co-Authors A Kumedi Ja’far Abdul Qodir Zaelani Anang Wahyu Eko Setianto Anang Wahyu Eko Setianto Andi Hermawan Ari Rohmawati Ari Rohmawati Arif Fikri Budi Suharto Budi Suharto Bunyamin, Mahmudin Bunyana Sholihin Dani Amran Hakim Dharmayani Dharmayani Dwi Wulandari Efa Rodiah Nur Fikri, Arif Gesit Yudha Habib Ismail Habib Ismail Habib Ismail Hanif Al-fauzi Nur Hendra Novian Hendra Novian Hepi Riza Zen Ibnu Irawan Ibnu Irawan Ibnu Irawan Ibnu Irawan Idham Idham Idham Idham Ihda Shofiyatun Nisa’ Imam Nur Hidayat Imam Nur Hidayat Iman Nur Hidayat Iwannudin Iwannudin Jayusman Jayusman Jayusman Liky Faizal Lutfiana Dwi Mayasari M. Nasor Maimun Maimun Meriyati Meriyati Moh. Mukri Mohammad Yasir Fauzi Mufid Arsyad Mufid Arsyad Mufid Arsyad Mufid Arsyad Muhammad Fuad Mubarok Nety Hermawati novia dwi putri Nurnazli Nurnazli Rahmat Rahmat Rimanto Rimanto Rimanto Rimanto Rudi Santoso, Rudi Siti Nurjanah Siti Nurjanah Siti Nurjanah Siti Nurjannah Syahidin Syeh Sarip Hadaiyatullah Triono Triono Ullynta Mona Hutasuhut Zaharah, Rita Zikrin Zikrin Zuhraini