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Kajian Kritis Terhadap Fatwa MUI Tahun 1981 Tentang Iddah Wafat Dan Relevansinya Bagi Wanita Karir Shofiatul Jannah; Zaenul Mahmudi
Muslim Heritage Vol 6, No 2 (2021): Muslim Heritage: Jurnal Dialog Islam dengan Realitas
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/muslimheritage.v6i2.3389

AbstractIddah is a woman's obligation after divorce from her husband, either divorce or divorce. The MUI fatwa regarding iddah died in 1981 which decided First, the ability to go out of the house for women who are carrying out iddah is a matter of khilafiyyah, second, choosing the opinion of the majority of scholars, namely it is not permissible for women during the iddah period to leave the house at night, even to carry out the pilgrimage. The fatwa does not explain in detail about the period of the iddah of death and the sentence can lead to many interpretations. In addition, is the fatwa still relevant to the current context where many women work in various public sectors. For these reasons, it is important to review the MUI fatwa on the iddah of death. This research is a library research with a normative approach and uses a qualitative method, namely by observing and reviewing the MUI fatwa on the iddah of death as well as its relevance for career women. The results of this study are that there is a conflict between the MUI fatwa and the text of the Qur'an, Government Regulation No. 9 of 1975 concerning the implementation of Law No. 1 of 1974 concerning marriage. Regarding the relevance of the MUI fatwa to the iddah period of career women, the fatwa does provide space not to carry out iddah during the day, but must remain in the corridor of Islamic law. So that Shari'a can still be carried out without negating the rights and obligations of both social and individual. AbstrakIddah merupakan kewajiban seorang wanita setelah bercerai dengan suaminya baik cerai talak atau cerai mati. Fatwa MUI tentang iddah wafat tahun 1981 yang memutuskan Pertama, kebolehan keluar rumah bagi wanita yang sedang menjalankan iddah adalah masalah khilafiyyah kedua, memilih pendapat jumhur ulama yaitu tidak bolehnya wanita dalam masa idaah untuk keluar rumah di malam hari, sekalipun untuk melaksanakan ibadah haji. Fatwa tersebut tidak menjelaskan secara rinci tentang masa iddah wafat dan kalimat tersebut dapat menimbulkan banyak penafsiran. Selain itu apakah fatwa tersebut masih relevan dengan konteks saat ini dimana banyak wanita yang bekerja di berbagai sektor publik. Karena beberapa alasan tersebut menjadi penting untuk mengkaji kembali fatwa MUI tentang iddah wafat. Adapun penelitian ini merupakan kepustakaan (library reseacrh) dengan pendekatan normatif dan menggunakan metode kualititatif yaitu dengan mengamati dan mengkaji fatwa MUI tentang iddah wafat juga relevansinya bagi wanita karir. Hasil penelitian ini adalah ada pertentangan antara fatwa MUI dan nash al-Qur’an, Peraturan pemerintah no 9 tahun 1975 tentan pelaksanaan undang-undang nomor 1 tahun 1974 tentang perkawinan. Terkait relevansi fatwa MUI dengan masa iddah wanita karir, fatwa tersebut memang memberikan ruang untuk tidak melaksanakan iddah di siang hari, akan tetapi harus tetap pada koridor syari’at Islam. Sehingga syari’at tetap dapat dijalankan tanpa meniadakan hak dan kewajiban baik sosial ataupun individu.

Pembagian Waris Pra-Kematian Pada Masyarakat Islam Jawa Perspektif Hukum Progresif Faizurrizqi -AD; Fauzan Zenrif; Zaenul Mahmudi
Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan Vol 9 No 1 (2022): Al-Qadha: Jurnal Hukum Islam dan Perundang-Undangan
Publisher : Hukum Keluarga Islam IAIN LANGSA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/qadha.v9i1.4087

The practice of dividing pre-death inheritance in Pehserut Village is an inheritance phenomenon that follows Javanese customary law by prioritizing several aspects of mutual benefit, but the inheritance distribution model that occurs in the Pehserut Village community does not get legality in classical Fiqh or Indonesian positive law. Moreover, the Islamic community in Pehserut Village which incidentally is oriented to the opinion of Sunni scholars on fiqh issues, which distinguishes between the terms grant, will, and inheritance. This article aims to describe the aspects that become the background of the Pehserut village community in carrying out the distribution of the pre-death inheritance of the heirs, as well as understanding the distribution of pre-death inheritance in the Pehserut Village community from the perspective of progressive legal theory. The method used in this paper is a field study, data obtained by interviewing several relevant sources and supplemented with supporting documentation. The results of the study concluded that the distribution process used a method similar to grants and wills, but the Javanese people of Pehserut Village did not call it that but called it the term 'inheritance'.Distribution of Pre-Death Inheritance, Javanese Islamic Community Inheritance, Progressive Law.

Wasiat Sebagai Penyeimbang Pembagian Warisan Menurut Hazairin Perspektif Teori Keadilan Distributif Aristoteles Muhammad Misbakhul Ulum; Zaenul Mahmudi; Moh. Toriquddin
Al-Adl : Jurnal Hukum Vol 14, No 2 (2022)
Publisher : Fakultas Hukum, Universitas Islam Kalimantan Muhammad Arsyad Al Banjari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31602/al-adl.v14i2.6019

The division of inheritance is a problem that will be faced by every family of Muslims.Jumhur ulama has established a method of division of property, namely by the method of inheritance. However, Hazairin has his own thought that the distribution of inheritance is not only done by inheritance method, but can also be compromised with a will in order to provide justice for each existing heir. This study aims to examine more deeply about the method offered by Hazairin, whether it can provide justice for the heirs or not. Therefore, a deeper study is needed using Aristotle's theory of distributive justice. The research uses a qualitative approach with the type of character study research, using secondary legal materials. The results showed that Hazairin's goal of making a will as a counterweight in the distribution of inheritance was to provide a share that was in accordance with the conditions of each heir, both in terms of weaknesses and strengths that were not considered in the inheritance system. Furthermore, the method initiated by Hazairin has met the indicators of Aristotle's distributive justice including being in accordance with the law, impartial, and proportional.

The Principle of Segendong Sepikul in the Inheritance Distribution System of the Muslim Community from the Perspective of Multidisciplinary Studies Nur Alfy Syahriana; Zaenul Mahmudi
De Jure: Jurnal Hukum dan Syari'ah Vol 14, No 2 (2022)
Publisher : Fakultas Syariah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/j-fsh.v14i2.15238

This research was motivated by the researcher's interest in the principle of segendong sepikul which is applied in the Muslim community of Kandangtepus Village, Lumajang Regency, East Java, in distributing the inheritance. The purpose of this article is to describe the practice of the principle of segendong sepikul in the inheritance distribution model by the Muslim community of Kandangtepus Village. In the light of that, the researcher analyzes the said practice by using a multidisciplinary study in the present juridical-empirical research. Analyzed from the juridical-normative side, this practice is not in accordance with the provisions on the distribution of inheritance as found in the Sunni jurisprudences and the Compilation of Islamic Law. From a sociological perspective, this practice is appropriate with principles of justice according to Gustav and the concept of al-islah (reconciliation), as one of the teachings of Islam. Finally, the practice is likewise appropriate with the principles of Human Rights as it gives the person's rights according to the degree of the responsibility they carry.Keywords: Islamic inheritance; adat law; local wisdom.

Kajian Kritis Terhadap Fatwa MUI Tahun 1981 Tentang Iddah Wafat Dan Relevansinya Bagi Wanita Karir Shofiatul Jannah; Zaenul Mahmudi
Muslim Heritage Vol 6, No 2 (2021): Muslim Heritage: Jurnal Dialog Islam dengan Realitas
Publisher : IAIN Ponorogo

AbstractIddah is a woman's obligation after divorce from her husband, either divorce or divorce. The MUI fatwa regarding iddah died in 1981 which decided First, the ability to go out of the house for women who are carrying out iddah is a matter of khilafiyyah, second, choosing the opinion of the majority of scholars, namely it is not permissible for women during the iddah period to leave the house at night, even to carry out the pilgrimage. The fatwa does not explain in detail about the period of the iddah of death and the sentence can lead to many interpretations. In addition, is the fatwa still relevant to the current context where many women work in various public sectors. For these reasons, it is important to review the MUI fatwa on the iddah of death. This research is a library research with a normative approach and uses a qualitative method, namely by observing and reviewing the MUI fatwa on the iddah of death as well as its relevance for career women. The results of this study are that there is a conflict between the MUI fatwa and the text of the Qur'an, Government Regulation No. 9 of 1975 concerning the implementation of Law No. 1 of 1974 concerning marriage. Regarding the relevance of the MUI fatwa to the iddah period of career women, the fatwa does provide space not to carry out iddah during the day, but must remain in the corridor of Islamic law. So that Shari'a can still be carried out without negating the rights and obligations of both social and individual. AbstrakIddah merupakan kewajiban seorang wanita setelah bercerai dengan suaminya baik cerai talak atau cerai mati. Fatwa MUI tentang iddah wafat tahun 1981 yang memutuskan Pertama, kebolehan keluar rumah bagi wanita yang sedang menjalankan iddah adalah masalah khilafiyyah kedua, memilih pendapat jumhur ulama yaitu tidak bolehnya wanita dalam masa idaah untuk keluar rumah di malam hari, sekalipun untuk melaksanakan ibadah haji. Fatwa tersebut tidak menjelaskan secara rinci tentang masa iddah wafat dan kalimat tersebut dapat menimbulkan banyak penafsiran. Selain itu apakah fatwa tersebut masih relevan dengan konteks saat ini dimana banyak wanita yang bekerja di berbagai sektor publik. Karena beberapa alasan tersebut menjadi penting untuk mengkaji kembali fatwa MUI tentang iddah wafat. Adapun penelitian ini merupakan kepustakaan (library reseacrh) dengan pendekatan normatif dan menggunakan metode kualititatif yaitu dengan mengamati dan mengkaji fatwa MUI tentang iddah wafat juga relevansinya bagi wanita karir. Hasil penelitian ini adalah ada pertentangan antara fatwa MUI dan nash al-Qur’an, Peraturan pemerintah no 9 tahun 1975 tentan pelaksanaan undang-undang nomor 1 tahun 1974 tentang perkawinan. Terkait relevansi fatwa MUI dengan masa iddah wanita karir, fatwa tersebut memang memberikan ruang untuk tidak melaksanakan iddah di siang hari, akan tetapi harus tetap pada koridor syari’at Islam. Sehingga syari’at tetap dapat dijalankan tanpa meniadakan hak dan kewajiban baik sosial ataupun individu.

The Principle of Segendong Sepikul in the Inheritance Distribution System of the Muslim Community from the Perspective of Multidisciplinary Studies Nur Alfy Syahriana; Zaenul Mahmudi
De Jure: Jurnal Hukum dan Syari'ah Vol 14, No 2 (2022)
Publisher : Shariah Faculty UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/j-fsh.v14i2.15238

This research was motivated by the researcher's interest in the principle of segendong sepikul which is applied in the Muslim community of Kandangtepus Village, Lumajang Regency, East Java, in distributing the inheritance. The purpose of this article is to describe the practice of the principle of segendong sepikul in the inheritance distribution model by the Muslim community of Kandangtepus Village. In the light of that, the researcher analyzes the said practice by using a multidisciplinary study in the present juridical-empirical research. Analyzed from the juridical-normative side, this practice is not in accordance with the provisions on the distribution of inheritance as found in the Sunni jurisprudences and the Compilation of Islamic Law. From a sociological perspective, this practice is appropriate with principles of justice according to Gustav and the concept of al-islah (reconciliation), as one of the teachings of Islam. Finally, the practice is likewise appropriate with the principles of Human Rights as it gives the person's rights according to the degree of the responsibility they carry.Keywords: Islamic inheritance; adat law; local wisdom.

A COUNTER-RADICALISM MODEL BASED ON THE RESILIENCE OF THE FAMILY OF FORMER TERRORISM CONVICTS: INTEGRATION OF THE LEGAL SYSTEM BY LAWRENCE M. FRIEDMAN AND MAQASHID AL-USRAH JAMALUDDIN ATHIYAH Handoko Budi Prasetiyo; Umi Sumbulah; Musataklima Musataklima; Zaenul Mahmudi; Khairul Umam; Prayudi Rahmatullah
JURNAL HAKAM Vol 10, No 2 (2026)
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/jhi.v10i2.15458

Post-deradicalization radicalism remains a serious concern, particularly when former terrorism convicts return to their families and communities. This article analyzes the strengthening of family resilience as a counter-radicalization model for former terrorism convicts in Sampang Regency, Indonesia. This study employed an empirical qualitative approach with a case study design. Data were collected through observation, in-depth interviews, and documentation involving former terrorism convicts, family members, local government officials, security actors, religious leaders, and socio-religious organizations. The data were analyzed using Lawrence M. Friedman’s legal system theory and Jamaluddin Athiyah’s Maqashid al-Usrah perspective. The findings reveal that family resilience plays a strategic role in preventing the risk of re-radicalization through the strengthening of family communication, economic stability, moderate religious education, psychosocial support, and social acceptance. From Friedman’s perspective, the effectiveness of counter-radicalization depends on the synergy between legal structure, legal substance, and legal culture. Meanwhile, the Maqashid al-Usrah perspective affirms that family strengthening is aligned with the protection of religion, life, intellect, lineage, family institutions, and family economic stability. This article offers a family resilience-based counter-radicalization model that integrates the legal system approach and Maqashid al-Usrah as a conceptual contribution to the prevention of violent extremism in the post-deradicalization phase.

THE AMBIVALENCE AND SOCIAL ENFORCEMENT OF WIDOWER ‘IDDAH NORMS IN MADURA Abdul Azis; Zaenul Mahmudi; Abbas Arfan
JURNAL HAKAM Vol 10, No 1 (2026)
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/jhi.v10i1.14817

This article examines the socio-legal construction of widower's iddah in Madura from an Islamic law perspective. It focuses on how widower mourning, although not formally codified in detail in the Kompilasi Hukum Islam, becomes a socially recognized and enforced norm in local Muslim communities. The study aims to analyze the ambivalence and social enforcement of widower's iddah and to assess whether it constitutes a legitimate expression of ‘urf and living fiqh or an excessive form of communal moral control. This research employed an empirical socio-legal design with a qualitative case study approach in Banyuates and Ketapang, Sampang Regency. Data were collected through in-depth interviews, observation, and field notes with 42 informants, including widowers, younger and older community members, religious leaders, and community leaders. The findings show that a widower's iddah functions as a morally binding norm shaped by kinship relations, communal morality, and local religious reasoning. Its enforcement is supported by Madurese values such as tengka, malo, todus, and ajhina abhâ’, as well as informal sanctions such as gossip, labeling, distancing, and reputational pressure. The study concludes that a widower's iddah may be accepted as a valid ‘urf only when it remains proportional, ethical, and consistent with maqāṣid al-sharī‘ah; otherwise, it risks becoming unjustifiable social coercion. Its legitimacy collapses when social enforcement turns that framework into excessive communal control that negates the widower’s legally permissible right to remarry.Keywords : widower ‘iddah, living fiqh, ‘urf, Madura, Islamic family law

Anti-Semitism pada Penafsiran M. Quraish Shihab terhadap ayat-ayat tentang Yahudi dalam Tafsir al-Misbah Ali Hamdan; Zaenul Mahmudi; Muhammad Muhammad
AL QUDS : Jurnal Studi Alquran dan Hadis Vol. 7 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/alquds.v7i1.5331

Anti-Semitism in M. Quraish Shihab's Interpretation of verses about Jews in Tafsir al-MisbahThis article aims to analyze more deeply the issue of anti-Semitism in the interpretation of the Qur'an Quraish Shibah. Seeing the growing movement of adherents of the Jewish religion in Indonesia and the emergence of a survey from the Wahid Foundation that Indonesian Muslims do not like Judaism, it is necessary to have an in-depth study regarding the interpretation of Indonesian figures towards Jewish verses in the Koran. Quraish Shihab apart from being an intellectual figure in Indonesia who has a complete commentary of 30 chapters, he is also one of Indonesia's political figures. Quraish Shihab's interpretation of Judaism needs to be explored to track and analyze more deeply whether there are elements of anti-Semitism in his interpretation, seeing that he is one of the intellectual and political figures of Indonesian Muslims. To reveal the interpretation of Quraish Shihab, the descriptive-analytical method is the guideline in this article. After carrying out the analysis, it was found that Tafsir al-Misbah still has a strong impression of anti-Semitism, although it does not apply equally to all adherents of the Jewish religion. Regarding the characteristics revealed by Quraish in describing the Jews, namely: often playing against each other, jealous, and often committing lies, and aspiring for Muslims to embrace Judaism

Mediation of Divorce Disputes by the Village Government: The Perspective of Progressive Legal Theory and Maqasid Syariah Jasser Auda Mawardi Mawardi; Roibin Roibin; Musleh Harry; Zaenul Mahmudi; Musataklima Musataklima
Syura: Journal of Law Vol. 4 No. 1 (2026)
Publisher : Sekolah Tinggi Agama Islam (STAI) Darul Ulum Banyuanyar Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58223/syura.v4i1.793

The increasing rate of divorce in Indonesia indicates that marital conflicts are no longer merely private matters but have evolved into broader social issues affecting community stability. In addition to litigation through religious courts, community-based alternative dispute resolution mechanisms emphasizing deliberation and local wisdom have developed, one of which is mediation conducted by village governments. This study aims to analyze the effectiveness of divorce dispute mediation carried out by the Village Government of Banra’as, Sumenep Regency, and to examine the practice from the perspectives of progressive legal theory and maqasid al-sharia as proposed by Jasser Auda. This research employs an empirical legal method with a qualitative approach. Data were collected through field observations, interviews with village officials and relevant stakeholders, as well as documentation studies, and were analyzed using descriptive-analytical techniques. The findings reveal that village mediation plays a significant role in reducing domestic conflicts and encouraging reconciliation between spouses before cases are brought to the religious court. From the perspective of progressive law, this practice reflects a humanistic, flexible, and substantively just legal approach. Meanwhile, from the perspective of maqasid al-sharia, village mediation represents an effort to preserve family welfare (hifz al-nasl), maintain social stability, and promote holistic societal well-being. Therefore, mediation conducted by village governments can be regarded as an effective and contextual dispute resolution model that aligns with both legal values and socio-religious norms.

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