Article Per Year (5 Year)
p-Index From 2021 - 2026
3.592
P-Index
This Author published in this journals
All Journal Ahkam: Jurnal Ilmu Syariah Al-Manahij: Jurnal Kajian Hukum Islam IBDA` : Jurnal Kajian Islam dan Budaya IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Al-Ahkam Al-Jami'ah: Journal of Islamic Studies Al-Ahwal: Jurnal Hukum Keluarga Islam El-Mashlahah Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Journal of Islamic Law Al-Mazaahib: Jurnal Perbandingan Hukum Al-Manahij : Jurnal Kajian Hukum Islam IBDA': Jurnal Kajian Islam dan Budaya Jurnal Legisia Supremasi Hukum: Jurnal Kajian Ilmu Hukum Al-Istinbath: Jurnal Hukum Islam Journal of Progressive Law and Legal Studies Jurnal Hukum Islam Jurnal Legislasi Indonesia
Ali Sodiqin
Universitas Islam Negeri Sunan Kalijaga Yogyakarta
Religion Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Law, Crime, Criminology & Criminal Justice Social Sciences Other

Published : 33 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 33 Documents
Search

 1   2   3   4 
Dinamika Konstitusi Islam: Dari Periode Kekhilafahan hingga Nation-State: Dinamika Konstitusi Islam: Dari Periode Kekhilafahan hingga Nation-State Sodiqin, Ali; Radiamoda, Anwar M
Journal of Islamic Law Vol. 2 No. 2 (2021): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v2i2.241

Abstract

The debate about the form of the state in Islam took place among Muslim intellectuals. Normatively, the unclear arguments about the relationship between religion and the state in Islamic sources are the leading cause. Historically, there are various forms of Islamic state practiced by Muslims from classical to modern times. This article discusses the dynamics of the constitution practiced by Islamic countries throughout history, from the Prophet to the present. Why is the Islamic constitution different in its arrangement and application in the history of Islamic governance? What are the factors that influence that diversity? The questions discussed in this article use a historical approach to mapping continuity and change in the Islamic constitution. In the period of the caliphate, there was no written constitution as the basis for statehood. The caliph is the constitution itself because of its absolute power. During the nation-state period, there were differences in the placement of Islam as a religious state, shariah as the only source of law, and judicial institutions that sought to adjust the compatibility of the shariah. Four factors cause the diversity of constitution in Islamic countries; the absence of specific rules about state administration in Islamic sources, the centralist and absolute power of caliph, the participation in the development of traditions that developed at that time, and the influence of western countries through colonialism in the Islamic world.
Religion and Science: Analysing Medical Fatwas of the Majelis Ulama Indonesia (2010–2021) Sodiqin, Ali
Journal of Islamic Law Vol. 6 No. 1 (2025): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v6i1.2683

Abstract

The advancement of knowledge, particularly in the medical field, often surpasses established religious norms, giving rise to new legal challenges. This presents a significant issue for Islamic scholars and modern institutions such as Majelis Ulama Indonesia (the Indonesian Ulema Council, MUI). This article examines the dialectical relationship between revelation (naṣṣ) and science in the medical fatwas issued by the MUI, focusing on how Islamic scholars construct legal arguments by integrating the Qur’an and Hadith with scientific findings to advance scientific ijtihād (Islamic legal reasoning). Adopting a qualitative, library-based methodology, the study meticulously analyses 20 medical fatwas issued by the MUI between 2010 and 2021. Using a functional interpretive paradigm that incorporates revelation, reason, and reality as foundational elements of fatwa formulation, the article finds that the MUI engages in a dialogical process between revelation and science in its medical fatwas. The dialectic between naṣṣ and scientific discoveries reveals two models of integration: deductive-falsification and inductive-verification. The deductive-falsification model appears in fatwas offering guidance for specific actions, while the inductive-verification model is applied in determining the legal status of scientific products. These integration models demonstrate that the MUI positions naṣṣ as the independent variable and scientific findings as the dependent variable in the development of scientific ijtihād. This approach emphasises the decisive role of revelation in determining the acceptability of scientific advancements as the foundation for legal rulings. [Kemajuan ilmu pengetahuan, khususnya di bidang medis, sering kali melampaui norma-norma agama yang mapan, sehingga menimbulkan berbagai persoalan hukum baru. Hal ini menjadi tantangan bagi para ulama dan lembaga Islam modern seperti Majelis Ulama Indonesia (MUI). Artikel ini mengeksplorasi hubungan dialektika antara wahyu (naṣṣ) dan sains dalam fatwa-fatwa medis yang dikeluarkan MUI, serta bagaimana para ulama membangun dalil-dalil hukum dengan mengintegrasikan Alquran dan hadis dengan temuan-temuan ilmiah dalam pengembangan ijtihad ilmiah. Dengan mengadopsi metode kualitatif berbasis kepustakaan, penelitian ini menganalisis secara cermat isi dari 20 fatwa medis yang dikeluarkan MUI sejak tahun 2010 hingga 2021. Dengan menggunakan paradigma interpretatif fungsional yang mempertimbangkan wahyu, akal, dan realitas sebagai dasar pertimbangan fatwa, artikel ini menemukan bahwa MUI telah melakukan dialog antara wahyu dan sains dalam memproduksi fatwa-fatwa medisnya. Dialektika antara naṣṣ dan temuan-temuan ilmiah dalam fatwa-fatwa tersebut menunjukkan adanya dua model integrasi: deduktif-falsifikasi dan induktif-verifikatif. Model deduktif-falsifikasi ditemukan dalam fatwa-fatwa yang memberikan pedoman bagi umat Islam untuk mengamalkan tindakan-tindakan tertentu, sedangkan model induktif-verifikatif muncul dalam fatwa-fatwa yang menetapkan status hukum (halal atau haram) bagi produk-produk sains. Kedua model integrasi ini menunjukkan bahwa MUI telah memosisikan naṣṣ sebagai variabel independen dan temuan-temuan ilmiah sebagai variabel dependen dalam pengembangan ijtihad ilmiah. Temuan-temuan ini menempatkan wahyu sebagai faktor penentu diterima atau tidaknya suatu produk ilmiah sebagai dasar putusan hukum.]
Converging Religious Doctrine: Sunni-Shi’i Marriages in Indonesia Faiz, Muhammad Fauzinudin; Nasution, Khoiruddin; Sodiqin, Ali
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 17 No. 1 (2024)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2024.17108

Abstract

Taking the floor in Bondowoso, this article sheds light on the cross marriage practices between Sunni-Shi’i communities. The main question addresses how the marriages converge religious norms and socio-cultural dynamics, considering the significant theological differences between the two. This study positions itself within the context of Islamic jurisprudence, highlighting the normative differences in marriage practices between Sunni-Shi’i traditions. Through in-depth interviews and participant observation, the findings reveal that love, economic considerations, and strong social support play crucial roles in overriding the different doctrines. Sunni-Shi’i couples in Bondowoso successfully take care of their relationships through mutual respect and open communication, contributing to broader social cohesion. The marriages between Sunni and Shi’i individuals in Bondowoso adhered to a combination of religious and state legal frameworks to ensure legitimacy and social acceptance. Some couples followed the Sunni Shafi’i school of thought ensuring that the marriage contract (akad nikah) included the presence of two witnesses and the guardian(wali) for the bride. In cases where Shi’i traditions were incorporated, the ceremony sometimes included additional blessings or teachings from Shi’i scholars, while the concept of temporary marriage (mut’ah) was explicitly avoided due to broader Sunni opposition. Additionally, all marriages were officially registered under Indonesia’s state law through the Office of Religious Affairs (KUA), aligning with national legal requirements for marriage recognition. [Berlatar di Bondowoso, artikel ini menyoroti praktik pernikahan antara anggota komunitas Sunni dan Syiah. Pertanyaan utama yang dibahas adalah bagaimana pernikahan tersebut mengharmoniskan norma-norma agama dan dinamika sosial budaya, mengingat adanya perbedaan teologis yang signifikan di antara keduanya. Studi ini berada dalam konteks yurisprudensi Islam, dengan menyoroti perbedaan normatif dalam praktik pernikahan antara tradisi Sunni dan Syiah. Melalui wawancara mendalam dan observasi partisipatif, temuan penelitian ini mengungkap bahwa cinta, pertimbangan ekonomi, dan dukungan sosial yang kuat memainkan peran penting dalam mengatasi perbedaan doktrin. Pasangan Sunni-Syiah di Bondowoso berhasil menjaga hubungan mereka melalui saling menghormati dan komunikasi yang terbuka, yang pada akhirnya berkontribusi terhadap kohesi sosial yang lebih luas. Pernikahan antara anggota Sunni dan Syiah di Bondowoso mengikuti kombinasi kerangka hukum agama dan negara untuk memastikan legitimasi serta penerimaan sosial. Beberapa pasangan sengaja mengikuti mazhab Syafi’i dengan memastikan bahwa akad nikah dilaksanakan dengan kehadiran dua saksi serta wali bagi mempelai wanita. Dalam kasus di mana tradisi Syiah turut dimasukkan, upacara pernikahan terkadang mencakup doa tambahan atau pengajaran dari ulama Syiah, sementara konsep pernikahan temporer (mut’ah) secara eksplisit dihindari karena adanya penolakan yang luas dari kalangan Sunni. Selain itu, semua pernikahan secara resmi didaftarkan sesuai dengan hukum negara melalui KUA, sejalan dengan persyaratan hukum nasional untuk pengakuan pernikahan.]
AMBIGIUSITAS PERLINDUNGAN HUKUM PENYANDANG DISABILITAS DALAM PERUNDANG-UNDANGAN DI INDONESIA Sodiqin, Ali
Jurnal Legislasi Indonesia Vol 18, No 1 (2021): Jurnal Legislasi Indonesia - Maret 2021
Publisher : Direktorat Jenderal Peraturan Perundang-undang, Kementerian Hukum dan Hak Asasi Manusia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54629/jli.v18i1.707

Abstract

Kehadiran UU No 8/2016 memberikan harapan baru bagi perlindungan hak-hak hukum penyandang disabilitas yang selama ini terabaikan. Namun realitasnya masih banyak terjadi kasus-kasus diskriminasi yang dialami oleh penyandang disabilitas dalam kedudukannya sebagai subyek hukum. Kontradiksi ini terjadi tidak hanya disebabkan karena kurangnya kesadaran bersikap inklusif terhadap penyandang disabilitas, namun juga dikarenakan terjadinya disharmoni antar perundang-undangan yang mengatur kedudukan penyandang disabilitas sebagai subyek hukum. Penelitian ini akan mengeksplorasi mengapa masih terjadi diskriminasi terhadap penyandang disabilitas pasca disahkannya UU No 8/2016. Bagaimana sinkronisasi undang-undang ini dengan perundang-undangan yang lain dalam mewujudkan perlindungan hukum bagi penyandang disabilitas. Penelitian terdahulu tentang disabilitas hanya memetakan hak-hak hukum dalam undang-undang dan kelemahannya, kontradiksi ketentuan, dan efektifitas pemberlakuan perda disabilitas di wilayah tertentu.  Penelitian ini menggunakan pendekatan perundang-undangan (statute approach) dengan menganalisis sinkronisasi peraturan perundang-undangan yang berkaitan dengan hak hak hukum penyandang disabilitas, baik secara vertikal maupun horisontal. Disharmoni aturan hukum terjadi dalam ketentuan tentang: metode penetapan usia kedewasaan penyandang disabilitas, harmonisasi peraturan daerah dengan UU No. 8/2016, spesifikasi definisi saksi sesuai keragaman disabilitas, penentapan kecakapan hukum penyandang disabilitas, dan aksesibilitas di pengadilan dan lembaga pemasyarakatan.
The Evolution of Islamic Philanthropy in Indonesia’s Digital Age (2016–2023) Ridho, Hilmi; Sodiqin, Ali; Mujib, Abdul
Al-Ahkam Vol. 35 No. 1 (2025): April
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/ahkam.2025.35.1.23721

Abstract

Zakat management institutions have changed the method of collecting Islamic philanthropic funds (zakāt, infāq, ṣadaqah [ZIS]) from conventional to digital by utilizing digital platforms. This article aims to describe the transformation by the National Board of Zakat Republic of Indonesia (BAZNAS RI) and the views of scholars regarding the expansion of the meaning of mustaḥiq in the Indonesian context. This research is a normative-empirical legal research with primary data from interviews and secondary data referring to the BAZNAS RI annual report for 2016-2025. After being collected, the data was analyzed using interpretation and description techniques. The results of this study indicate that digital ZIS collection has increased with an average growth of 32%, and its distribution has increased by an average of 30% per year from 2016 to 2023. Digital ZIS management has also had an impact on the expansion of the meaning of the five mustaḥiq groups in Indonesia, namely mu'allaf, riqāb, ghārimīn, sabīlillā, and ibn sabīl. Digital ZIS management needs to be socialized massively in the community. In addition, there needs to be a review of the effectiveness of digital-based productive zakat management for the following years. Likewise, extensive research on the meaning of mustaḥiq and zakat objects that have changed.
Social Labeling, Power, and Deviancy Amplification: Community Stigmatization of Migrant Residents in Adultery Cases in Banda Aceh Mujtahid, Mujtahid; Sodiqin, Ali; Ichwan, Moch. Nur
Journal of Islamic Law Vol. 6 No. 2 (2025): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v6i2.3754

Abstract

Existing research on social labeling in adultery (zinā) cases in Aceh remains limited, particularly in exploring how local power dynamics shape processes of stigmatization. This article examines how the social labeling of migrant residents (ureung tamong) accused of zinā operates as a mechanism of social control that reinforces the dominance of local residents (asoe lhok), while media exposure intensifies stigma through deviancy amplification. Employing a legal anthropological approach, the article is based on three months of fieldwork in Banda Aceh, involving participant observation, in-depth interviews with ten key informants—including village authorities, community leaders, law enforcement officers, and local residents—and analysis of relevant online and social media content. The findings reveal that social labeling in zinā cases is driven not only by religious and customary norms but also by underlying community power structures, rendering ureung tamong significantly more vulnerable to public exposure and social sanctions than asoe lhok. Additionally, digital media exacerbates the amplification of deviance, resulting in prolonged social exclusion of individuals who have already faced customary or formal legal punishment. The persistence of digital records further obstructs their reintegration into society. This article contends that social labeling functions not merely as a tool of moral regulation but also as a strategy for maintaining the dominance of powerful groups within the community. It concludes by calling for more inclusive media practices and legal policies to prevent the prolonged social and psychological marginalization of individuals in zinā cases who have fulfilled their legal obligations. [Penelitian mengenai pelabelan sosial dalam kasus perzinaan di Aceh masih terbatas, khususnya dalam menelaah bagaimana dinamika kekuasaan lokal membentuk proses stigmatisasi. Artikel ini mengkaji bagaimana pelabelan sosial terhadap pendatang (ureung tamong) yang diduga melakukan zina berfungsi sebagai mekanisme kontrol sosial yang memperkuat dominasi penduduk lokal (asoe lhok), serta bagaimana eksposur media memperparah stigma melalui amplifikasi penyimpangan. Dengan menggunakan pendekatan antropologi hukum, artikel ini didasarkan pada kerja lapangan selama tiga bulan di Banda Aceh, yang meliputi observasi partisipatif, wawancara mendalam dengan sepuluh informan kunci—terdiri dari aparatur desa, tokoh masyarakat, aparat penegak hukum, dan warga lokal—serta analisis terhadap konten media daring dan media sosial yang relevan. Temuan menunjukkan bahwa pelabelan sosial dalam kasus zina tidak semata-mata dipengaruhi oleh norma agama dan adat, tetapi juga oleh struktur kekuasaan di dalam komunitas, sehingga ureung tamong jauh lebih rentan terhadap eksposur publik dan sanksi sosial dibandingkan asoe lhok. Selain itu, media digital memperburuk amplifikasi penyimpangan, yang berujung pada pengucilan sosial berkepanjangan terhadap individu yang telah menjalani sanksi adat maupun hukum formal. Keberadaan jejak digital yang terus bertahan semakin menghambat proses reintegrasi sosial mereka. Artikel ini menegaskan bahwa pelabelan sosial berfungsi tidak hanya sebagai alat regulasi moral, tetapi juga sebagai strategi untuk mempertahankan dominasi kelompok yang berkuasa di dalam komunitas. Oleh karena itu, penelitian ini merekomendasikan adanya kebijakan media dan hukum yang lebih inklusif guna mencegah marginalisasi sosial dan psikologis yang berkelanjutan terhadap individu dalam kasus zina yang telah menjalani sanksinya.]
Debates in Modern Economic Transactions: Assessing the Gopay Agreement in the Perspective of Indonesian Ulama Musanna, Khadijatul; Sodiqin, Ali
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 56 No 2 (2022)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v56i2.1040

Abstract

Abstract: This article examines the debates of Indonesian scholars regarding the Gopay contract and the law of its transactions. This article attempts to answer two questions: why do the scholars have different opinions about the Gopay contract? And what are the legal consequences of these different opinions? Using a normative approach and Sharia contract theory, the following conclusions are obtained: first, scholars differ in opinion regarding the contract used in Gopay. The Fatwa Council of Al-Irsyad and Erwandi Tarmizi believe that the contract in Gopay is a qardh contract or debt. So, making transactions with the Gopay application is unlawful because it contains elements of usury (riba), namely discounts given by Gojek to customers. Muhammadiyah believe that Gopay transaction could be categorized as ijarah maushufah fi dzimmah scheme. So, making transaction with it is permissible as for other marketing. Meanwhile, Nahdlatul Ulama and DSN-MUI scholars believe that the Gopay contract as a wadi’ah (safekeeping) contract. So, making transactions with the Gopay application is permissible because the discount given by Gojek to customers or consumers is just a gift or bonus and does not include usury. This article finds that in assessing cases of modern transactions, apart from the perspective of halal and haram, contemporary scholars also seem confused as to which scheme is suitable for such transactions. Thus, in the case of Gopay, there are three schemes that appear in the opinion of scholars, namely qardh, wadī’ah, and ijarah maushufah fi dzimmah contracts.Abstrak: Artikel ini mengkaji perdebatan para ulama Indonesia terkait akad Gopay dan hukum bertransaksi dengannya. Ada dua pertanyaan yang hendak dijawab dalam artikel ini: mengapa para ulama berbeda pendapat tentang akad dalam Gopay?, dan apa konsekuensi hukum dari perbedaan pendapat tersebut? Menggunakan pendekatan normatif dan teori perjanjian syariah diperoleh simpulan sebagai berikut: pertama, terjadi perbedaan pendapat di kalangan para ulama terkait akad yang digunakan dalam Gopay. Dewan Fatwa Al-Irsyad dan Erwandi Tarmizi berpendapat bahwa akad dalam Gopay adalah akad qardh atau hutang piutang sehingga melakukan transaksi dengannya adalah haram karena di dalamnya mengandung unsur riba, yakni adanya diskon yang diberikan oleh pihak Gojek kepada pelanggan atau konsumen. Muhammadiyah menyatakan bahwa Gopay merupakan skema ijarah maushufah fi dzimmah sehingga transaksinya diperbolehkan sebagaikmana transaksi muamalah lain dalam perdagangan. Sementara para ulama dari kalangan Nahdlatul Ulama dan DSN-MUI memandang bahwa akad Gopay adalah akad wadi’ah (penitipan). Oleh sebab itu, melakukan transaksi dengan aplikasi Gopay adalah boleh karena diskon yang diberikan pihak Gojek kepada para pelanggan atau konsumen hanyalah sebuah hadiah atau bonus semata dan hal itu tidak termasuk riba. Artikel ini menemukan bahwa dalam menilai transaksi dalam ekonomi modern, selain dari perspektif halal dan haram, para ulama kontemporer juga tampak kebingungan untuk menilai skema yang cocok untuk transaksi tersebut. Oleh karena itu, dalam kasus Gopay, ada tiga skema yang muncul dalam penilaian ulama, yaitu akad qardh, wadi’ah, dan ijarah maushufah fi dzimmah. Keywords: Gopay Agreement; Qardh; Wadi’ah; usury; gifts; Sharia agreement 
Restorative Justice dalam Tindak Pidana Pembunuhan: Perspektif Hukum Pidana Indonesia dan Hukum Pidana Islam Sodiqin, Ali
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 49 No 1 (2015)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v49i1.133

Abstract

The completion of the homicide in Indonesia did’nt have effectiveness, both in order to give a deterrent effect and the creation of the security and peace in society. Conventional punishment process, as applicable in Indonesia, didn’t give space to the parties (the victim, offender, and community ) involved to participate actively in solving their problems. Position of the State was too dominant, thus denying the people's participation in law enforcement. Imprisonment system adopted in Indonesian criminal law also didn’t provide a comprehensive solution. Retributive justice approach adopted by the Indonesian criminal law needs to be reformed and replaced with a restorative justice. Restoration is an alternative approach to solve crime that emphasized on recovery conflicts and rebulid balances in society. This approach has been also applied in many countries, both of which adopted the system of criminal law and civillaw (France, Germany, the Netherlands), or apply the common law system of criminal law (United States, Canada, Australia). This approach is already practiced in Islamic criminal law, namely the law of qisas. In completion of murder, procedure of Qisas involving all parties, namely the victim, offender and community. Family of victim have the right to determine the punishment, whether qisas (killed), or diyat (pay a fine), or give forgiveness to the offender . The existence of three alternative penalties and engagement of the litigants shows that Islamic criminal law applying restorative justice approach. Position of Sultan (the State) is a mediator as well as a supervisor in law enforcement. Completion of this approach is able to resolve crimes with rebuilding relations after the criminal act.
The interconnection of Maṣlaḥah in Traditional Market Management Policy during the Pandemic in the City of Yogyakarta Muzalifah, Muzalifah; Kamsi, Kamsi; Sodiqin, Ali
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 55 No 1 (2021)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v55i1.1000

Abstract

Abstract: The COVID-19 pandemic has an impact on all aspects of community life. The central government stipulates rules for limiting community activities that have an impact on the community's economic decline. This condition becomes the basis for the Yogyakarta City Government in making anticipatory and adaptive policies in the management of traditional markets. The policy is oriented towards achieving two benefits at once, namely the protection of life and property. This article analyzes the policies of the Yogyakarta City Government in managing traditional markets during the pandemic and to what extent these policies can achieve social and economic protection for the community. The analysis of these problems uses the maqâşid al-sharîa approach with the interconnectivity theory of maşlaḥah. The results show that the Yogyakarta City government's policy places social protection (ḥifẓ an-nafs) and economic protection (ḥifẓ al-mâl) as the interests of the community that must be protected. The Yogyakarta City Government continues to implement the central government's instructions by limiting operating hours and the number of visitors to traditional markets, but at the same time reducing user fees and encouraging online shopping promotions. The protection of the two benefits is carried out interconnectively, so that the achievement of one benefit does not cause damage to the fulfillment of the other's needs. The Yogyakarta City Government places these two protections as primary needs that must be protected so as not to cause social and economic damage.Abstrak: Pandemi covid-19 berdampak pada semua aspek kehidupan masyarakat. Pemerintah pusat menetapkan aturan pembatasan kegiatan masyarakat yang berdampak pada menurunnya ekonomi masyarakat. Kondisi ini menjadi dasar bagi Pemerintah Kota Yogyakarta dalam membuat kebijakan yang antisipatif dan adaptif dalam pengelolaan pasar tradisional. Kebijakan tersebut berorientasi pada pencapaian dua kemaslahatan sekaligus, yaitu perlindungan jiwa dan harta. Artikel ini menganalisis bagaimana kebijakan Pemerintah Kota Yogyakarta dalam pengelolaan pasar tradisional pada masa pandemi dan sejauh mana kebijakan tersebut dapat mewujudkan perlindungan sosial dan ekonomi masyarakat. Analisis terhadap masalah tersebut menggunakan pendekatan maqâşid al-sharî’a dengan teori interkoneksitas maşlaḥah. Hasil penelitian menunjukkan bahwa kebijakan Pemerintah Kota Yogyakarta mendudukkan perlindungan sosial (ḥifẓ an-nafs) dan perlindungan ekonomi (ḥifẓ al-mâl) sebagai kepentingan masyarakat yang harus dilindungi. Pemerintah Kota Yogyakarta tetap menerapkan instruksi pemerintah pusat dengan membatasi jam operasional dan jumlah pengunjung pasar tradisional, namun pada saat yang sama memberikan pengurangan retribusi dan menggiatkan promosi belanja online. Perlindungan kedua kemaslahatan tersebut dilaksanakan secara interkonektif, sehingga pencapaian kemaslahatan yang satu tidak berdampak kerusakan pada pemenuhan kemaslahatan yang lain. Pemerintah Kota Yogyakarta menempatkan kedua perlindungan tersebut sebagai kebutuhan primer yang harus dilindungi sehingga tidak menimbulkan kerusakan sosial dan ekonomi. 
SOCIOLOGICAL INTERPRETATION BY RELIGIOUS COURT JUDGES: Views of Bantul Religious Court Judges on the Husband's Financial Capability Requirement for Polygamy Syahrin, Alfi; Sodiqin, Ali; Hakimi, Abdul Rahim
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 15 No. 2 (2022)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2022.15203

Abstract

The legal substance in the Government Regulation on Marriage Law Implementation, particularly on financial requirements for polygamy, allows the emergence of ambiguous interpretations for judges. Article 41, paragraph C, of that regulation, does not specify how judges should assess the financial strength of a husband who intends to engage in a polygamous marriage. Likewise, the Bantul Religious Court judges (who granted the most polygamy permits in Yogyakarta of 2021) have a different perspective on the requirements for financial ability in polygamy. In this context, this study examines how Bantul Religious Court judges deal with this legal ambiguity in their decisions. This study examines 14 polygamy verdicts. This research finds that the concept of financial ability in the polygamy case is the judge's way of measuring the justice of the husband. Justice primarily refers to the husband's capability to provide an adequate financial portion of the fair share to their wife (in the future). To know the husband's financial ability, judges apply a holistic approach that rests on a sociological lens.[Substansi hukum dalam Peraturan Pemerintah tentang Pelaksanaan Undang-Undang Perkawinan, khususnya tentang persyaratan keuangan untuk poligami, memungkinkan munculnya penafsiran ganda bagi hakim. Pasal 41 huruf C peraturan itu tidak mengatur bagaimana seharusnya hakim menilai kekuatan keuangan seorang suami yang hendak melakukan perkawinan poligami. Begitu pula dengan Hakim Pengadilan Agama Bantul (yang paling banyak memberikan izin poligami di DIY tahun 2021) memiliki pandangan yang berbeda tentang syarat kemampuan finansial dalam poligami. Dalam konteks tersebut, penelitian ini mengkaji bagaimana Hakim Pengadilan Agama Bantul menyikapi ambiguitas hukum tersebut dalam putusannya. Studi ini mengkaji 14 vonis poligami. Penelitian ini menemukan bahwa konsep kemampuan finansial dalam kasus poligami merupakan cara hakim mengukur keadilan suami. Keadilan terutama mengacu pada kemampuan suami untuk memberikan porsi keuangan yang memadai dari bagian yang adil kepada istri mereka (di masa depan). Untuk mengetahui kemampuan finansial suami, hakim menerapkan pendekatan holistik yang berpijak pada lensa sosiologis.]
Co-Authors ABDUL MUJIB Abdul Mujib Abdur Rozaki, Abdur Alfi Syahrin, Alfi Aniroh, Reni Nur Dewi Murniati Hakimi, Abdul Rahim Haniyah, Haniyah Kamsi Kamsi Kamsi Kamsi, Kamsi Khoiruddin Nasution Moch. Nur Ichwan Muhammad Fauzinudin Faiz Mujtahid Mujtahid Musanna, Khadijatul Muzakki, Muh Afif Muzalifah Muzalifah Muzalifah Muzalifah Muzalifah, Muzalifah Nopriansyah, Waldi Nur Komala Oktalita, Frina Qudussalam, Abdul Qurotu Aini, Qurotu Radiamoda, Anwar M Ridho, Hilmi Suaidi Suaidi Suaidi, Suaidi Umroh, Roehana Rofaidatun Yulianis, M Sifa Fauzi