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All Journal Al-Manahij: Jurnal Kajian Hukum Islam Dusturiah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Jurnal Daulat Hukum JURNAL MAHKAMAH AT-TAFAHUM: Journal of Islamic Law Tafaqquh: Jurnal Penelitian Dan Kajian Keislaman Al-Mashlahah: Jurnal Hukum Islam dan Pranata Sosial Ganaya: Jurnal Ilmu Sosial dan Humaniora Edukasi Islami: Jurnal Pendidikan Islam TAZKIR: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman Journal Analytica Islamica Legal Standing : Jurnal Ilmu Hukum Unes Law Review Istinbath: Jurnal Hukum dan Ekonomi Islam Journal of Humanities and Social Studies Jurnal EDUCATIO: Jurnal Pendidikan Indonesia Pena Justisia: Media Komunikasi dan Kajian Hukum Taqnin: Jurnal Syariah dan Hukum Al-Kharaj: Journal of Islamic Economic and Business Community Development Journal: Jurnal Pengabdian Masyarakat Al-Qadha: Jurnal Hukum Islam dan Perundang-Undangan Jurnal Ilmiah Ahwal Syakhshiyyah (JAS) Jurnal Pengabdian kepada Masyarakat Nusantara Jurnal Ilmiah Al-Hadi Jurnal Nuansa Akademik: Jurnal Pembangunan Masyarakat Munaddhomah: Jurnal Manajemen Pendidikan Islam Multidiciplinary Output Research for Actual and International Issue (Morfai Journal) INTERNATIONAL JOURNAL OF CULTURAL AND SOCIAL SCIENCE Law Development Journal Journal Of World Science Al-Manahij : Jurnal Kajian Hukum Islam AHKAM : Jurnal Hukum Islam dan Humaniora Electronic Journal of Education, Social Economics and Technology QANUN: Journal of Islamic Laws and Studies AL-SULTHANIYAH Asian Journal of Early Childhood and Elementary Education IIJSE El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam Journal of Ekonomics, Finance, and Management Studies Reflektika
Syafruddin Syam
Universitas Islam Negeri Sumatera Utara Medan
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 1 
The Temettok Tradition at Walimatul Ursy According to Aceh Ulama and Traditional Assembly (MAA) Syafruddin Syam; Akmaluddin Syahputra; Dasri Dasri
Jurnal Mahkamah : Kajian Ilmu Hukum Dan Hukum Islam Vol 6 No 1 (2021): 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 | DOI: 10.25217/jm.v6i1.1504

Abstract

The temettok tradition in the context of law is basically permissible, but in its journey, this shift in tradition has undergone significant changes, especially in the essence of this tradition itself, which is a tradition built on the principles of ta'awun and mutual cooperation, but shifts to economic values ​​that are demanded its citizens to bear expenses which in principle were like debt. This research aimed to find out how the Temettok tradition at walimatul ursy according to Aceh Ulama Traditional Assembly (MAA). The approach used in this research was to use a qualitative approach. The results of this research indicated that first, The tradition of recording Temettok money when the walimatul ursy in Aceh Singkil Regency had two percentages, the first is the Cinendang river, which was estimated to have existed since 1985. The two Sungkhaya rivers were thought to have existed since 1956. So, this Temettok tradition held at the time of the walimah to be precise on the last day. Second, The Temettok tradition, in the view of Aceh Ulama and Traditional Assembly (MAA), allowed this tradition by reason of the principle of fiqh “a custom can be made into law”, besides that the Temettok tradition was also in the form of a grant, not a debt, because if a debt was owed, the law was haram, because tradition might not conflict with Islamic law. Thret, After analyzing more deeply based on the verses of the Qur'an and the hadith of the Prophet Muhammad SAW, that the Temettok tradition was classified as ‘urf Sahih, because, this urf applied in general, it did not contradict Islamic law, the gift was in the form of a grant. So apart from that, if it was seen from the social side, the Temettok tradition at the time the walimah put forward help, strengthened ties, strengthened ukhuwah and the Temettok tradition was well known in the community.
The Temettok Tradition at Walimatul Ursy According to Aceh Ulama and Traditional Assembly (MAA): (A Case Study in Aceh Singkil District) Syam, Syafruddin; Syahputra, Akmaluddin; Dasri, Dasri
Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 6 No. 1 June (2021)
Publisher : Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25217/jm.v6i1.1504

Abstract

The temettok tradition in the context of law is basically permissible, but in its journey, this shift in tradition has undergone significant changes, especially in the essence of this tradition itself, which is a tradition built on the principles of ta'awun and mutual cooperation, but shifts to economic values ​​that are demanded its citizens to bear expenses which in principle were like debt. This research aimed to find out how the Temettok tradition at walimatul ursy according to Aceh Ulama Traditional Assembly (MAA). The approach used in this research was to use a qualitative approach. The results of this research indicated that first, The tradition of recording Temettok money when the walimatul ursy in Aceh Singkil Regency had two percentages, the first is the Cinendang river, which was estimated to have existed since 1985. The two Sungkhaya rivers were thought to have existed since 1956. So, this Temettok tradition held at the time of the walimah to be precise on the last day. Second, The Temettok tradition, in the view of Aceh Ulama and Traditional Assembly (MAA), allowed this tradition by reason of the principle of fiqh “a custom can be made into law”, besides that the Temettok tradition was also in the form of a grant, not a debt, because if a debt was owed, the law was haram, because tradition might not conflict with Islamic law. Thret, After analyzing more deeply based on the verses of the Qur'an and the hadith of the Prophet Muhammad SAW, that the Temettok tradition was classified as ‘urf Sahih, because, this urf applied in general, it did not contradict Islamic law, the gift was in the form of a grant. So apart from that, if it was seen from the social side, the Temettok tradition at the time the walimah put forward help, strengthened ties, strengthened ukhuwah and the Temettok tradition was well known in the community.
Disparity in Supreme Court Decisions and Medan Religious Court Decisions Regarding the Determination of Heirs Syam, Syafruddin; Zahara, Fatimah; Pulungan, Madinah
Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 8 No. 2 December (2023)
Publisher : Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25217/jm.v8i2.3927

Abstract

The Supreme Court, through Decision Number 485 K/Ag/2013, issued a decision regarding determining the inheritance rights of non-Muslim heirs through the 'aṣabah sababiyah route. The legal basis regarding 'aṣabah sababiyah is not contained in the marriage law or the compilation of Islamic law. In its decision, the Supreme Court referred to the 'aṣabah sababiyah theory of Egyptian inheritance law. This decision is a legal effort based on the decision of the Medan Religious Court Number 751/Pdt.G/2011/PA.MDN, which stated that, in inheritance law, the number of ulama agreed to require that heirs and heirs must have the same religion, namely Islam. This problem is interesting to study in more depth through the views of the Medan Religious Court judges and analyze based on a progressive legal perspective. This research is empirical legal research with a qualitative approach, and data collection in this research uses observation, interview techniques, and then analysis. This research found that 'aṣabah sababiyah is an asabah in the class of heirs, which occurs because of freeing both male and female slaves. The views of the Medan Religious Court judges regarding Supreme Court decision Number 485 K/AG/2013 concerning the Determination of the Heirs of 'Ashabah Sababiyah are in two groups, namely accepting the decision and rejecting the decision. If the disparity in the decisions of the Supreme Court and the Medan Religious Court in determining heirs of different religions is viewed based on progressive law, then Supreme Court Decision Number 485 K/AG/2013 is closer to the value of legal progressivity because one form of application of progressive law by judges is to realize social justice through the method of legal discovery by placing social justice in society above statutory regulations.
The Traditional Wedding Feast of the Nias Gunungsitoli Muslim Community: Positive Law Perspective and Maqāṣid Ash-Sharī`ah Gulo, Hadyan; Syam, Syafruddin; Nurcahaya, Nurcahaya
Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 9 No. 1 June (2024)
Publisher : Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25217/jm.v9i1.4413

Abstract

The traditional Nias wedding procession of Gunungsitoli City studied relates to famasao marafule, which is divided into fanema marafule, baru safusi and kofo. Problem formulation: 1). How is the procession of the traditional wedding feast carried out by the Nias Muslim community in Gunungsitoli City? 2). How is the procession of the traditional wedding feast carried out by the Nias Muslim community of Gunungsitoli City from the perspective of positive law? 3). How is the procession of traditional marriage feasts carried out by the Muslim community of Nias Gunungsitoli City from the perspective of maqāṣid ash-sharī`ah? Analysing these problems using positive law and maqāṣid ash-sharī`ah approaches. Perspective of Positive Law, contrary to Article 106 of the Civil Code, contrary to Article 3 of KHI because it does not realise sakīnah, mawaddah and raḥmah. The traditional marriage procession of Nias Muslims in Gunungsitoli City is contrary to Article 34 paragraph (1) and paragraph (2) of Law Number 1 of 1974 concerning Marriage, the marriage procession of famasao marafule (fanema marafule, baru safusi), the husband and wife cannot carry out their obligations, the husband does not want to provide maintenance because his wife does not live with him, while the wife cannot take care of her household because she still lives with her parents. The procession of the traditional Nias marriage ceremony in Gunungsitoli City with the condition that the husband and wife live together implemented by the Nias Muslim community in Gunungsitoli City from the perspective of Maqāṣid ash-Sharī`ah violates ḥiẓhud dīn and ḥifẓul `aql in Maqāṣid ash-Sharī`ah.
Co-Authors Achyar Zein Afif Syahputra Afifah Salsabila Lubis, Nurul Afsari, Rafika Hidayah Ahmad Tamami Akmaluddin Syahputra Akmaluddin Syahputra Akmaluddin Syaputra Ali Akbar Ali Saat Husaini Siregar Amin, Ade Ulfa Andika Rahmad Siregar Anggini, Rizki Anwar Anwar Apri Yani Sitompul Apriyanti Ritonga, Nurul Hidayah Ariffin, M. Khairul Bagus Ramadi Baihaqi, Raiehan Dalimunthe, Fikri Al Muhaddits Dasri Dasri Dasri, Dasri Dedy Kurniawansyah Bangun Fachruddin Zakarya Fatimah Zahara Fikri Al Muhaddits Dalimunthe Fitrah Humairah Ghiffari, Ahmad Fadhli Al Gulo, Hadyan Hafsah Hafsah Harahap, Adelia Putri Harahap, Rifnatul Hasanah Herdi, Novantri Heri Firmansyah Husna, Lisa Raihanatul Imam Yazid Inasti, Nine Chintya Ayu Ingah Maulana Khair, , Marhamatul Larasati Nur Kharomah Lestari, Dewi Margolang, Alifiah Matondang, Maulidya Mora Muhammad Fadhil Muhammad Syahril Muhammad Syukri Albani Nasution Mutiara Sachputri Nadia Br. Pasaribu Nawir Yuslem Nazhira Ghaisani Noto Wibowo Nurcahaya Nurcahaya, Nurcahaya Padia Putri Pagar Pagar Pagar, Pagar Permata, Cahaya Pratama, Rian Dandi Pulungan, Madinah Putri Nurhalizah Siregar Rahmi, Najwa Raiehan Baihaqi Ramadani, Ramadani Ramadi, Bagus Ramadina, Wardah Rambe, Rachmat Husein Rifnatul Hasanah Harahap Rizki Muhammad Haris Safinda, Qory Sari, Yulia Indah Permata Sartiva, Oktia Dina Sipahutar, Alif Al Yasin Siregar, Muhammad Hatta Siregar, Muhammad Rizki Aulia Solihah, Mar’atus Sukiati Sukiati Syahnan Syahnan Syahputra, Afif Syahputra, Akmaluddin Syahrini Harahap Syofiaty Lubis Tarigan, Tetty Marlina Titi Susanti Wahyuni Dazura Warsito Wilda Lestari Wirda Hayani Syahputri Zainul Fuad Zainul Fuad Zaleha, Zaleha Zr, Surono Zuhrah, Afifatuz Zulkifly