Articles
<![CDATA[The State Legal Policies on Sharia Application in Changing Pattern of Indonesia’s Islamic Movements ]]>
<![CDATA[Maula, Bani Syarif]]>
<![CDATA[ Alhurriyah Vol 7 No 1 (2022): January - June 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v7i1.5455
<![CDATA[Legal politics are inextricably linked to power politics. Political dynamics in Indonesia are always colored by the dynamics of Islamic politics, as most Indonesians' political aspirations are influenced by Islamic views. This paper examines the evolution of Islamic law in the modern Indonesian democratic system, particularly after the reform era. Indonesia's democratisation gave rise to freedom of expression and opinion. Even today, Islamic conservatism is growing in Indonesia, but this does not mean that radical Islamist groups are gaining strength. Many political organisations, including Islamic parties and other Islamic movements, have liberated themselves and broadened their organisational philosophies in order to address broader issues and concerns. While maintaining their Islamic identity, some Islamic groups are turning towards the secularization of their goals and objectives as a means of adapting to the changing political environment. Political analysts refer to this development as post-Islamism. The current direction of Islamic politics is more accommodating aspects of democracy but still highlights its Islamic sides. This makes the government more accommodative to laws and regulations based on Islamic teachings.Politik hukum tidak lepas dari aspek-aspek politik kekuasaan. Di Indonesia, dinamika politik juga tidak lepas dari politik Islam, karena aspirasi politik sebagian besar masyarakat Indonesia dipengaruhi oleh pandangan Islam. Makalah ini membahas tentang perkembangan hukum Islam dalam sistem demokrasi Indonesia kontemporer, terutama setelah masa reformasi. Demokratisasi Indonesia memunculkan kebebasan berpendapat dan berekspresi. Bahkan saat ini konservatisme Islam di Indonesia semakin meningkat, namun hal itu bukan berarti menguatnya kelompok Islamis radikal. Banyak organisasi politik termasuk partai Islam dan gerakan-gerakan Islam lainnya melakukan pembebasan diri dan melakukan keterbukaan filosofi organisasi mereka untuk mengakomodasi berbagai masalah dan keprihatinan yang lebih luas. Sambil mempertahankan identitas keislamannya, beberapa kelompok Islam beralih ke arah sekularisasi tujuan dan sasaran mereka sebagai sarana untuk beradaptasi dengan lingkungan politik yang berubah. Analis politik menyebut perkembangan ini sebagai post-Islamisme. Arah politik Islam saat ini lebih mengakomodasi aspek-aspek demokrasi namun tetap menonjolkan sisi keislamannya. Hal ini membuat pemerintah lebih bersikap akomodatif terhadap peraturan perundang-undangan yang berlandaskan ajaran Islam.]]>
<![CDATA[Marital Property in Marriages of Different Nationalities in Indonesia According to National Law and Islamic Law ]]>
<![CDATA[Maula, Bani Syarif]]>;
<![CDATA[Zain, Muhammad Fuad]]>;
<![CDATA[Nada, Syifaun]]>
<![CDATA[ Jurnal Syariah dan Hukum Komparatif Volume 3 Issue 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/el-aqwal.v3i1.10508
<![CDATA[Indonesian legislation stipulates that individuals from foreign countries residing in Indonesia and foreign legal entities with representatives in the country are expressly barred from possessing land. This provision poses challenges for individuals in marriages involving different nationalities, particularly when one spouse is an Indonesian citizen, as it complicates the process of acquiring ownership rights and building usage rights for a property. This research explores the legal regulations pertaining to marital property in marriages involving individuals of distinct nationalities, navigating the intersection between national law and Islamic law. Employing qualitative research methods with a normative approach, the study relies on legal materials as primary data sources. The findings of this study indicate that, in accordance with national law, assets acquired during the course of marriage are deemed joint property. Nonetheless, it is noteworthy that this provision does not extend to marital assets in the form of land and buildings for foreign spouses. Conversely, Islamic law does not explicitly delve into this matter. Nevertheless, it delineates that the resolution of joint property in marriages encompassing individuals of diverse nationalities is governed by national laws pertaining to citizenship rights. In the case of foreign citizens, the relevant statute is the Agrarian Law, which specifically governs ownership rights concerning land and buildings.]]>
<![CDATA[Fiqh Siyasah in Indonesia’s Post-colonial Era: Between Classical Doctrines and Contemporary Practices ]]>
<![CDATA[Maula, Bani Syarif]]>
<![CDATA[ Jurnal Syariah dan Hukum Komparatif Volume 4 Issue 1 (2025) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/el-aqwal.v4i1.13610
<![CDATA[This study examines contemporary understandings of Fiqh Siyasah—a branch of Islamic legal thought concerned with governance and political relations—within Islamist movements in post-Reformasi Indonesia. Fiqh Siyasah contains foundational principles that govern the relationship between the state and its citizens, as well as between Muslims and non-Muslims. Despite its significance, Fiqh Siyasah has seen limited application in the modern era, particularly after the imposition of Western legal systems during the colonial period. The research explores how post-colonial Islamist groups interpret legal provisions within Fiqh Siyasah, with a specific focus on doctrines related to war (harb) and peace (sulh). This focus is especially relevant given recurring societal tensions triggered by demands for the implementation of Sharia law by certain Islamic groups. Utilizing a qualitative methodology and a process tracing approach, the study finds that Muslim interpretations of Qur’anic verses pertaining to conflict and relations with non-Muslims are diverse and often context-dependent. While many Islamist groups share a common ideological aim of establishing Sharia law, their strategies and theological positions vary significantly. Not all are radical in orientation, and not all radical organizations adhere to the doctrine of dividing the world into dār al-Islām (abode of Islam) and dār al-harb (abode of war). These findings highlight the complexity and internal plurality of contemporary Islamic political thought in Indonesia.]]>
<![CDATA[Islamic Law In A Secular State : A Study Of The Distinctiveness Of Islamic Law In Indonesia ]]>
<![CDATA[Maula, Bani Syarif]]>
<![CDATA[ Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 48 No 1 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga ]]>
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DOI: 10.14421/ajish.v48i1.80
<![CDATA[As a country of the largest Muslim population in the world, Indonesia is not an Islamic state. However, Indonesian government still accommodates the aspiration of Muslims to practice their belief and even to implement some aspect of Islamic law (shari’a). Political situation in Indonesia and the aspiration of Muslim society have given the opportunity for shari’a to be implemented formally. Therefore, it is essential for the ruler in a new democratic environment to accommodate Muslim aspiration to implement shari’a law, especially in national levels.This essay concludes that mutual influences between local traditions and Islam has formed a distinct characteristic of social structure of Muslim society in Indonesia. The fact of this characteristic has made some Indonesian Muslim intellectuals realized that the classical “imported” shari’a was not suitable to Indonesian context. Therefore, contextualizing and reinterpreting Islamic law for Indonesian Muslims is actually the best effort to implement shari’a in Indonesia amongst many demands of re-installment of shari’a law.]]>
<![CDATA[Fiqh Siyasa on War and Peace in Indonesia’s Post-Colonial Era: Analyzing Its Prospects and Challenges in the Sulawesi Region ]]>
<![CDATA[Adnan, Adnan]]>;
<![CDATA[Maula, Bani Syarif]]>;
<![CDATA[Harahap, Najhan Parluhutan]]>
<![CDATA[ AL-ISTINBATH : Jurnal Hukum Islam Vol 10 No 2 (2025) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Curup ]]>
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DOI: 10.29240/jhi.v10i2.10304
<![CDATA[This research explores the interpretation and application of Fiqh Siyasa principles on war and peace by Islamist movements in Sulawesi, focusing on post-colonial dynamics and modern Indonesian reform. Fiqh Siyasa regulates state-citizen relations and interactions with non-Muslims, though its provisions on war and peace have limited contemporary application due to European colonialism and Western constitutionalism. The study traces the evolution of Fiqh Siyasa in Sulawesi, examining how local movements interpret these principles amid historical influences like colonial legacies, local rebellions, and conservative Islamic ideologies. Groups such as MIT, Mujahedeen KOMPAK, KPPSI, FKAWJ, MMI, FPI, and HTI exhibit diverse interpretations: some advocate for an Islamic state through dār al-Islam, while others promote coexistence by reinterpreting dār al-harb. These varied perspectives create a fragmented and context-dependent application of Fiqh Siyasa. The research contributes to understanding how global Islamic jurisprudential concepts adapt to regional realities, enriching discourse on Islam and state relations in modern Indonesia]]>
<![CDATA[KENISCAYAAN PENGGUNAAN ANALISIS GENDER DALAM STUDI AL-AHWĀL ASY-SYAKHSIYYAH ]]>
<![CDATA[Maula, Bani Syarif]]>
<![CDATA[ Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 4 No. 1 (2011) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ahwal.2011.04101
<![CDATA[Al-Ah}wāl asy-Syakhs}iyyah is one of the Islamic studies that seems containing many legal rules opposed to the concept of modern society. Therefore, the study of al-Ah}wāl asy-Syakhs}iyyah on the perspective of gender analysis is needed to answer the problems of Muslim society in facing democratization in which discourses on human rights and gender equality become its main issues. One of the efforts to reform the rules of al-Ah}wāl asy-Syakhs}iyyah is by understanding the asy-Sya>t}ibi>'s concept on ibadah and muamalah. According asy-Sya>t}ibi>, ibadah is pure God's rules, whose purpose can not be captured by the power of human reasoning, so that the provisions of ibadah have to be practiced as is stated in the Quran textually. In contrast, muamalat is rules on human relations where human become center, its purpose can be captured by reasoning, and muamalat provisons on the Quran should be understood by their perceived meaning, not their textual rules. In addition, an understanding of Islamic law should depart from the basic assumption that muamalah rules were revealed from the result of human interaction with their social conditions.[Al-Ah}wāl asy-Syakhs}iyyah merupakan salah satu studi Islam yang terlihat mengandung banyak aturan hukum yang bertentangan dengan konsep masyarakat modern. Dengan demikian, pembahasan ketentuan fikih bidang al-Ah}wāl asy-Syakhs}iyyah menurut perspektif analisis gender dirasa perlu dilakukan untuk menjawab problematika umat Islam dalam menghadapi arus deras demokratisasi dengan wacana hak asasi manusia dan kesetaraan gender yang menjadi isu utamanya. Upaya pembaharuan hukum al-Ah}wāl asy-Syakhs}iyyah bisa dilakukan dengan memahami konsep ibadah dan mu’amalah dari asy-Sya>t}ibi>. Ibadah merupakan hak Allah swt. secara murni yang tujuannya tidak bisa ditangkap oleh daya nalar manusia sehingga ketentuan nas} tentang ibadah ini harus diamalkan apa adanya. Berbeda dengan ibadah, muamalah adalah hak manusia yang bisa dinalar oleh daya pikir manusia sehingga yang menjadi acuan adalah makna dari nas}-nya, bukan ketentuan legal-formalnya. Selain itu, pemahaman tentang hukum Islam haruslah berangkat dari satu asumsi dasar bahwa hukum muamalah tidak lain adalah hasil dari interaksi manusia dengan kondisi sosialnya, di mana upaya kontekstualisasi merupakan sebuah keniscayaan, termasuk kajian al-Ah}wāl asy-Syakhs}iyyah dengan pendekatan analisis gender.] ]]>
<![CDATA[Peran Dewan Pengawas Syariah Dalam Penerapan Sharia Compliance Pada BMT Hikmah Sumber Rejeki Cilacap ]]>
<![CDATA[Setiaji, Tyas Agus Arga]]>;
<![CDATA[Maula, Bani Syarif]]>
<![CDATA[ Innovative: Journal Of Social Science Research Vol. 4 No. 1 (2024): Innovative: Journal Of Social Science Research ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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<![CDATA[Penelitian ini bertujuan untuk mengetahui peran Dewan Pengawas Syariah (DPS) dalam penerapan Sharia compliance yang ada pada BMT Hikmah Sumber Rejeki. BMT Hikmah Sumber Rejeki adalah salah satu lembaga yang di dalamnya harus menghadirkan DPS sebagai pengawas penerapan prinsip syariah dalam setiap kegiatan operasionalnya. Adapun metode penelitian yang digunakan adalah metode kualitatif dengan jenis penelitian field research (penelitian lapangan) dengan menggunakan sumber data primer adalah informasi yang diberikan oleh DPS yang ada pada BMT tersebut. Hasil dari penelitian ini menunjukan bahwa ke-7 tugas yang menjadi peran DPS telah dijalankan semuanya, sedangkan penerapan sharia compliance yang ada pada lembaga keuangan syariah tersebut belum memenuhi semua, kriterianya hanya beberapa kriteria saja yang sudah terpenuhi. Kata Kunci: Sharia Compliance, DPS, BMT.]]>
<![CDATA[PENERAPAN HUKUM STATUS AHLI WARIS BEDA AGAMA DALAM SOSIOKULTURAL MASYARAKAT JAWA ]]>
<![CDATA[Anwar, Khoerul]]>;
<![CDATA[Maula, Bani Syarif]]>
<![CDATA[ Jurnal Cahaya Mandalika ISSN 2721-4796 (online) Vol. 3 No. 3: Jurnal Cahaya Mandalika ]]>
Publisher : <![CDATA[Institut Penelitian Dan Pengambangan Mandalika Indonesia (IP2MI) ]]>
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DOI: 10.36312/jcm.v3i3.1407
<![CDATA[Inheritance is the transfer of property from the heir to the heir after the heir dies and the transfer process is valid according to applicable law. This type of library research (library research) in which researchers collect data from the literature. The research object that the author focuses on is how the application of the distribution of inheritance law in the land of Java, in relation to positive law and Islamic law in Indonesia. In reality, the division of inheritance in the land of Java prioritizes deliberation rather than directly applying the applicable law. The approach method used by the author is a qualitative method to view data from a quality perspective. The source of this research is divided into 2, namely primary and secondary. The primary sources in this study are law number 1 of 1974 concerning marriage and the Civil Code as material for analysis, while secondary sources are writings such as journals, books or others related to the research theme.]]>
<![CDATA[The State Legal Policies on Sharia Application in Changing Pattern of Indonesia’s Islamic Movements ]]>
<![CDATA[Maula, Bani Syarif]]>
<![CDATA[ Alhurriyah Vol 7 No 1 (2022): January - June 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v7i1.5455
<![CDATA[Legal politics are inextricably linked to power politics. Political dynamics in Indonesia are always colored by the dynamics of Islamic politics, as most Indonesians' political aspirations are influenced by Islamic views. This paper examines the evolution of Islamic law in the modern Indonesian democratic system, particularly after the reform era. Indonesia's democratisation gave rise to freedom of expression and opinion. Even today, Islamic conservatism is growing in Indonesia, but this does not mean that radical Islamist groups are gaining strength. Many political organisations, including Islamic parties and other Islamic movements, have liberated themselves and broadened their organisational philosophies in order to address broader issues and concerns. While maintaining their Islamic identity, some Islamic groups are turning towards the secularization of their goals and objectives as a means of adapting to the changing political environment. Political analysts refer to this development as post-Islamism. The current direction of Islamic politics is more accommodating aspects of democracy but still highlights its Islamic sides. This makes the government more accommodative to laws and regulations based on Islamic teachings.Politik hukum tidak lepas dari aspek-aspek politik kekuasaan. Di Indonesia, dinamika politik juga tidak lepas dari politik Islam, karena aspirasi politik sebagian besar masyarakat Indonesia dipengaruhi oleh pandangan Islam. Makalah ini membahas tentang perkembangan hukum Islam dalam sistem demokrasi Indonesia kontemporer, terutama setelah masa reformasi. Demokratisasi Indonesia memunculkan kebebasan berpendapat dan berekspresi. Bahkan saat ini konservatisme Islam di Indonesia semakin meningkat, namun hal itu bukan berarti menguatnya kelompok Islamis radikal. Banyak organisasi politik termasuk partai Islam dan gerakan-gerakan Islam lainnya melakukan pembebasan diri dan melakukan keterbukaan filosofi organisasi mereka untuk mengakomodasi berbagai masalah dan keprihatinan yang lebih luas. Sambil mempertahankan identitas keislamannya, beberapa kelompok Islam beralih ke arah sekularisasi tujuan dan sasaran mereka sebagai sarana untuk beradaptasi dengan lingkungan politik yang berubah. Analis politik menyebut perkembangan ini sebagai post-Islamisme. Arah politik Islam saat ini lebih mengakomodasi aspek-aspek demokrasi namun tetap menonjolkan sisi keislamannya. Hal ini membuat pemerintah lebih bersikap akomodatif terhadap peraturan perundang-undangan yang berlandaskan ajaran Islam.]]>
<![CDATA[The Application of the Principle of Judges’ Independence in Blasphemy Cases in Indonesia's Post-Reform Era ]]>
<![CDATA[Maula, Bani Syarif]]>;
<![CDATA[Ariyanti, Vivi]]>
<![CDATA[ AL-ISTINBATH : Jurnal Hukum Islam Vol 6 No 2 November (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Curup ]]>
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DOI: 10.29240/jhi.v6i2.3465
<![CDATA[This research departs from a paradigm that the freedom of judges is a form of court independence, which requires that decisions taken must consider objectivity without pressure from any party. This study focuses on the attitude of judges' independence from factors that can influence court decisions, both internal and external factors related to the interests of certain groups. Based on these problems, this study addresses the issue of the independence of judges in cases of blasphemy. This type of research is empirical normative with a qualitative descriptive approach. The data sought for this research is data that comes from the facts of the application of material and formal law by judges in court. In addition, this data is also strengthened by interviews. This study concludes that the analysis of the application of the blasphemy article proves that judges as law enforcers have difficulty translating the substance of blasphemy because of the unclear formulation of Article 156a letter 'a' of the Indonesian Criminal Code. The judge's decision in the blasphemy case does not reflect the independence values of the judges who decide the case. Judges in making decisions on cases handled must be based on their ability to think and will freely (independently) but within the limitations of responsibility and objectivity. The panel of judges in blasphemy cases tends to adopt a more general and situation-oriented attitudes.]]>
