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The Responsiveness of Fiqh and Its Local Wisdom of Pengajian Pitulasan Menara Kudus Lathifah Munawaroh; Junaidi Abdillah
ADDIN Vol 16, No 1 (2022): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v16i1.13590

The characteristics of fiqh with its local wisdom in the Pengajian Pitulasan are based on the charismatic authority approach of Sunan and Kiai figures who gave a philosophical view named Gusjigang. Gusjigang is a dialectic reflection between fiqh and local wisdom in Kudus city. This philosophy is applied in daily life which leads to being a completely human character. The form of responsiveness fiqh found in the Pengajian Pitulasan Yayasan Menara Kudus is to use the method and approach of qauli by involving dialogical elements that reflect the public mind even though it is still at a small level. This research is a type of field research based on literature review as know as library research with the documentary-historical method. The data also shows that the form of fiqh responsiveness in the Pengajian Pitulasan has absorbed various dimensions of life such as the economic, social, health, and other fields. Among the forms of fiqh that represent the dialectic between fiqh and its local wisdom in the Pengajian Pitulasan are: the role of the Kiai is clearly seem in preserving the local culture of Pengajian Pitulasan Yayasan Menara Kudus and avoiding sacrifices with the cow for the Kudus Kulon community.

The Responsiveness of Fiqh and Its Local Wisdom of Pengajian Pitulasan Menara Kudus Lathifah Munawaroh; Junaidi Abdillah
ADDIN Vol 16, No 1 (2022): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v16i1.13590

The characteristics of fiqh with its local wisdom in the Pengajian Pitulasan are based on the charismatic authority approach of Sunan and Kiai figures who gave a philosophical view named Gusjigang. Gusjigang is a dialectic reflection between fiqh and local wisdom in Kudus city. This philosophy is applied in daily life which leads to being a completely human character. The form of responsiveness fiqh found in the Pengajian Pitulasan Yayasan Menara Kudus is to use the method and approach of qauli by involving dialogical elements that reflect the public mind even though it is still at a small level. This research is a type of field research based on literature review as know as library research with the documentary-historical method. The data also shows that the form of fiqh responsiveness in the Pengajian Pitulasan has absorbed various dimensions of life such as the economic, social, health, and other fields. Among the forms of fiqh that represent the dialectic between fiqh and its local wisdom in the Pengajian Pitulasan are: the role of the Kiai is clearly seem in preserving the local culture of Pengajian Pitulasan Yayasan Menara Kudus and avoiding sacrifices with the cow for the Kudus Kulon community.

قاعدة الأصالة والتبعية في الفقه الإسلامي والقواعد المتفرعة عنها Lathifah Munawaroh
MISYKAT: Jurnal Ilmu-ilmu Al-Quran Hadits Syari'ah dan Tarbiyah Vol 7, No 2 (2022): Misykat: Jurnal-ilmu-ilmu Al-Quran, Hadits, Syariah dan Tarbiyah
Publisher : Pascasarjana Institut Ilmu Al Quran (IIQ) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33511/misykat.v7n2.179-192

اإن قاعدة الأصالة والتبعية لها أهمية وأثرها في الفروع الفقهية الكثيرة. وهي قاعدة جليلة تحتها قواعد متفرعة. وقاعدة الأصالة والتبعية لها تطبيقات في المجالات الفقهية المتعددة: في العبادات والمعاملات وكذالك في الأحوال الشخصية. كما أن القاعدة الفقهية فيها تيسير لفهم الجزئيات. قال الزركشي مؤكدا لأهمية القواعد الفقهية: "وهذه قواعد تضبط للفقيه أصول المذهب وتطلعه من مآخذ الفقه على نهاية المطلب وتنظم عقده المنثور في سلك وتستخرج له ما يدخل تحت سلك". فيتبين أن للقواعد أهمية كثيرة في تيسير الفقه الإسلامي حيث تجمع الفروع الكثيرة وتجمع شتاتها في سلك واحد تحت قاعدة واحدة. وفي فهم القواعد الفقهية تيسير على المفتين والفقهاء وطلاب العلم ضبط الفقه بأحتكامه، لأن حفظ جزيئات وفروع أمر في غاية الصعوبة، أما حفظ القواعد ففيه يسر. وهذا البحث عن قاعدة الأصالة والتبعية والقواعد المتفرعة عنها في الفقه الإسلامي في مجالاته المتعددة مع نموذج التطبيق تيسيرا للفهم.

Fiqh Responsive: Photographing Sewu Kupat Muria Tradition in Kudus Lathifah Munawaroh; Abdul Ghofur
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 24, No 2 (2022)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v24i2.12301

Menjadi salah satu karakter fiqih yang selalu dinamis, memiliki kesiapan untuk berubah yang karenanya disifati dengan sholihun li kulli zaman wa makan. Layak untuk segala waktu dan ruang, itulah pola fikih. Salah satu prinsip yang diusung adalah: “bahwa hukum Islam bergerak sesuai dengan illatnya”, menjadi salah satu bukti bahwa hukum Islam adalah fleksibel. Maka muncul sebuah istilah yang dinamakan dengan fiqih responsif yang memiliki titik tekan tentang kefleksibelan fikih, dan bahwasanya fiqih ini merespon perkembangan di segala lininya.Tradisi Sewu Kupat merupakan tradisi masyarakat sekitar daerah gunung muria sebagai luapan kegembiran merayakan hari raya Idul Fitri yang dilakukan sepekan setelah Idul Fitri 1 Syawal, atau pada hari kedelapan tiap tahunnya. Tradisi lokal ini berasal dari masyarakat Colo, Dawe, Muria di Kabupaten Kudus. Fiqih responsive membidik tradisi yang belum lama ini dengan pendekatan sosiologis-filosofis, didapati bahwa tradisi ini adalah tradisi positif dengan sederet aktitifas didalamnya. Sehingga, meskipun dalam tataran fiqih klasiknya tidak akan dijumpai hukumnya secara tekstualnya, namun secara kontekstual dengan pendekatan sosiologis-filosofis maka tradisi ini patut dilestarikan sehingga menjadi salah satu kebudayaan dari Kudus.

Disharmony of Sirri Marriage Registration Regulation on the Family Card (Analyzing The Ministry of Interior Affairs’ Regulation No. 9/2016) Lathifah Munawaroh; Ahmad Munif; Ahmad Rofiq
Fiat Justisia: Jurnal Ilmu Hukum Vol 17 No 1 (2023)
Publisher : Universitas Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25041/fiatjustisia.v17no1.2851

The Regulation of the Minister of Interior Affairs of the Republic of Indonesia No. 9 of 2016 concerning the Acceleration of Coverage of Birth Certificate Ownership, in article 4 numbers 2 and 3, allows birth certificate applicants who cannot meet the requirements in the form of a marriage certificate, to get a solution still recorded in the family card by attaching the statement of absolute responsibility, called SPTJM, truth as husband and wife with the editorial status written in the family card "unregistered marriage." A breakthrough that invites controversial experts. On the one hand, contrary to Marriage Law No. 1 of 1974, on the other hand, the government wants to guarantee the right of every citizen to be registered so that administration is orderly. Through a qualitative method with a normative juridical approach, this study shows that the registration of marriages on the marriage certificate and family card aligns with the concept of maqāṣid sharī'ah. This recording also aligns with the principles of sadd al-ḍarī'ah, qiyās, and maslahah mursalah. Meanwhile, the apparent disharmony between marriage registration regulations and population administration records is also in line with the provisions of Islamic law. However, the Population Administration Registration Regulations make registering Sirri marriages a database to be followed up with mass marriage isbāt. The last door to register and legalize the marriage contract.

Ketimpangan Pemenuhan Hak Istri pada Pernikahan Misyar dalam Pemikiran Wahbah Al-Zuhaily Lathifah Munawaroh; Suryani Suryani
Muslim Heritage Vol 6, No 1 (2021): Muslim Heritage
Publisher : IAIN Ponorogo

AbstractMisyar’s marriage caused many problems from various sides. The goals of marriage: happiness dan calmness for both, husband and wife is far realized because the husband does not fulfill the responsibilities that are truly his obligation. In addition, rights and obligations do not run in a balanced manner, even though one of the principles adhered to by the Marriage Law is: The rights and position of the wife are balanced with the rights and obligations of the husband both in domestic life and in social relations. This paper discusses a problem that arises because of the permissible misyar marriage, one of which is by Wahbah al-Zuhaily. In addition, the author examined al-Zuhaily’s opinion, analyzing and criticizing the reasons used. The type of research that the author uses is a type of literature research that is research conducted by taking literature that is in accordance with the theme, by documentation methods. This paper examines al-Zuhaily’s opinion. It analyzes and criticizes the reasons used. The results of the study, that al-Zuhaily allows misyar’s marriage, because this marriage can be achieved the goal of marriage. While the author tend to reject this opinion because there are more madharat than the benefits or marital goals achieved such as that the wife were victimized, because of the her rights and children’s right was neglated by husband.AbstrakPernikahan misyār menimbulkan banyak permasalahan dari berbagai sisinya. Maqāṣid perkawinan berupa ketenangan kebahagian baik untuk suami ataupun istri jauh terealisasi karena suami tidak memenuhi tanggung jawab yang sejatinya menjadi kewajibannya. Di samping itu hak dan kewajiban tidak berjalan dengan seimbang, padahal salah satu prinsip yang dianut oleh UU Perkawinan adalah: hak dan kedudukan istri adalah seimbang dengan hak dan kewajiban suami baik dalam kehidupan rumah tangga maupun dalam pergaulan masyarakat. Tulisan ini membahas sebuah permasalahan yang muncul dikarenakan perkawinan misyar yang dibolehkan, salah satunya oleh Wahbah az-Zuhaily. Disamping itu, penulis meneliti pendapat al-Zuhaily, menganalisis dan mengkritisi alasan yang digunakan. Jenis penelitian yang penulis gunakan adalah jenis penelitian kepustakaan (library research) yaitu penelitian yang dilakukan dengan mengambil literature yang sesuai dengan maksud penulis dengan metode dokumentasi. Hasil penelitian, bahwa al-Zuhaily membolehkan jenis perkawinan misyār , karena dengan perkawinan misyār dapat tercapai maslahat perkawinan yaitu terjaganya kehormatan baik dari sisi suami ataupun istri. Sementara penulis menolak pendapat ini dikarenakan madharat yang muncul jauh lebih banyak : perempuan menjadi korban, terlantarnya hak istri dan anak-anak karena suami tidak terikat kewajiban apapun terhadapnya, penyepelean terhadap akad nikah sehingga sisi madharat lebih banyak bila dibanding dengan sisi kemaslahatan.

PENGGUNAAN KAIDAH FIQHIYYAH “AL-KHURŪJ MIN AL-KHILĀF MUSTAHAB” TERKAIT BAB IBADAH DALAM KITAB I’ĀNAT AL THĀLIBĪN Lathifah Munawaroh
NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol. 14 No. 1 (2017)
Publisher : Research Institute and Community Engagement of IAIN MADURA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/nuansa.v14i1.1311

This paper is trying to describe the rules of jurisprudence "Al-Khurūj Min al-Khilāf Mustahab " used by Sayyid Bakri in his book named I'ānat al Thālibīn which is the explaination of book Fath al-Mu'īn. This is quite important, especially in ethics in khilafiyah problems that occur in the chapters of jurisprudence as well as in order to carry prudence in religion. Precautions for cases that still in the difference of jurisprudence is ordered. In fact, it is said that including the shubhat cases are cases that occur differences in jurisprudence. Of course the rules of " Al-Khurūj Min al-Khilāf Mustahab " can not be applied absolutely unconditionally. However, in practice the scholars define a few terms, so that not all differences are mu'tabar and encouraged to get out of that difference.One of the unique that Sayyid Bakri did in this book, he used it in strengthening his opinion, and this paper only discusses how Sayyid Bakri use the rules of jurisprudence " Al-Khurūj Min al-Khilāf Mustahab ". This paper limits its application to the chapter Worship only: prayer , fasting, zakat and hajj.

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