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PRODUK PEMIKIRAN HUKUM ISLAM DI INDONESIA KONTEKSTUALISASI SYARIAT DALAM REALITAS SOSIAL DAN BUDAYA Umar, Hasbi; Bafadhal, Husin; Khairul, Mohd; Amir, Mirna Novita
YUSTISI Vol 13 No 1 (2026)
Publisher : Universitas Ibn Khaldun Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32832/yustisi.v13i1.21754

Islamic law in its history, was applied in the first year of the hijri in Medina by the Prophet Muhammad (peace be upon him), on the basis of the constitution of the Charter of Medina. In the muqaddimah it is written, that the Charter of Medina is a product of Islamic legal thought, if reviewed from the social history of Islamic law, then its growth and development began from the time of the Prophet (peace be upon him) until now, the change in Islamic law is also influenced by the progress and plurality of socio-cultural and political in a society. In this study, the author uses the Library Research method, which contains theories that are related to research problems. The result of this research is that Islamic Law in Indonesia has become an institutionalized institution including jurisprudence, fatwa, jurisprudence, and laws where its formation is a process of contextualization that is closely related to the social dynamics and local wisdom of Indonesian society. Following the methodological tradition of classical mujtahid scholars, this legal product consistently integrates local cultural values; Local wisdom is even recognized as a binding order. This makes Indonesian Islamic law, especially on the issue of marriage and inheritance, adaptive and responsive, showing a deep appreciation for the social development of the community over time.

PRODUK PEMIKIRAN HUKUM ISLAM DI INDONESIA KONTEKSTUALISASI SYARIAT DALAM REALITAS SOSIAL DAN BUDAYA Umar, Hasbi; Bafadhal, Husin; Khairul, Mohd; Amir, Mirna Novita
YUSTISI Vol 13 No 1 (2026)
Publisher : Universitas Ibn Khaldun Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32832/yustisi.v13i1.21754

Islamic law in its history, was applied in the first year of the hijri in Medina by the Prophet Muhammad (peace be upon him), on the basis of the constitution of the Charter of Medina. In the muqaddimah it is written, that the Charter of Medina is a product of Islamic legal thought, if reviewed from the social history of Islamic law, then its growth and development began from the time of the Prophet (peace be upon him) until now, the change in Islamic law is also influenced by the progress and plurality of socio-cultural and political in a society. In this study, the author uses the Library Research method, which contains theories that are related to research problems. The result of this research is that Islamic Law in Indonesia has become an institutionalized institution including jurisprudence, fatwa, jurisprudence, and laws where its formation is a process of contextualization that is closely related to the social dynamics and local wisdom of Indonesian society. Following the methodological tradition of classical mujtahid scholars, this legal product consistently integrates local cultural values; Local wisdom is even recognized as a binding order. This makes Indonesian Islamic law, especially on the issue of marriage and inheritance, adaptive and responsive, showing a deep appreciation for the social development of the community over time.

Mashadirul Ahkam : As-Sunnah sebagai Sumber Hukum Islam Relevansi dan Implementasinya dalam Kehidupan Kontemporer Rinaldi, Rovel; Umar, Hasbi; Adawiyah, Robiátul
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 9, No 2 (2024)
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v9i2.6781

Abstract: Hadith is something that was narrated from the Prophet sallallaahu'alaihi wasallam after his prophethood. Meanwhile, the meaning of sunnah is more comprehensive and more general. Because the sunnah also includes the life journey of the Prophet sallallaahu 'alaihi wasallam before his prophethood and after his prophethood. After explaining the meaning of hadith, we can see that in general there are hadith in the form of actions, words, or agreements or determinations. The hadith structure includes sanad and matan. Sanad is a chain of speakers/narrators (transmitters) of hadith. Matan is the editor of the hadith. The position and function of Hadith is as the second source of Islamic law, as a reinforcement and confirmation of the law, as an explanation or detail of verses of the Al-Qur'an which are still general in nature, establishing laws not contained in the Al-Qur'an. Relationship between the Qur'an and Sunnah. Judging from the existing law, the relationship between As-Sunnah and the Al-Qur-an, as a reinforcement of the laws that already exist in the Al-Qur-an, interpreters or details of things that are mentioned in mujmal in the Al-Qur-an, is a part of mujmal Al-Qur-an, Bayan Tafsiri, Bayan Taqriri, Bayan Taudhihi.Keywords: As-Sunnah, Sources of Islamic Law, Life, Contemporary Abstrak: Hadits adalah sesuatu yang diriwayatkan dari Nabi shallallaahu‘alaihi wasallam setelah kenabiannya. Sedangkan sunnah pengertiannya lebih menyeluruh dan lebih umum. Karena sunnah juga mencakup perjalanan hidup Nabi shallallaahu ‘alaihi wasallam sebelum kenabiannya dan setelah kenabiannya. Setelah diuraikannya pengertian hadits, maka kita dapat mengetahui bahwa secara umum hadits itu ada yang berupa perbuatan, perkataan, maupun persetujuan atau penetapan. Struktur hadis yang meliputi sanad dan matan. Sanad ialah rantai penutur/rawi (periwayat) hadits. Matan ialah redaksi dari hadits. Kedudukan dan fungsi Hadis yaitu sebagai sumber hukum Islam yang kedua, sebagai penguat dan pengukuh hukum, sebagai penjelas atau perincian terhadap ayat-ayat Al-Qur’an yang masih bersifat umum, menetapkan hukum-hukum tidak terdapat dalam Al-Qur’an. Hubungan Al-Qur’an dan Sunnah. Ditinjau dari hukum yang ada maka hubungan As-Sunnah dengan Al-Qur-an, sebagai penguat hukum yang sudah ada di dalam Al-Qur-an, penafsir atau pemerinci hal-hal yang disebut secara mujmal dalam Al-Qur-an, bayan dari mujmal Al-Qur-an, Bayan Tafsiri, Bayan Taqriri, Bayan Taudhihi.Kata kunci : As-Sunnah, Sumber Hukum Islam, Kehidupan, Kontemporer

Protection Of Women's Rights in Marriage from The Perspective of Islamic Law and Criminology: A Study of Domestic Violence in Merangin Regency Elvira, Elvira; Hasbi Umar; Abdul Halim
Jurnal Smart Hukum (JSH) Vol. 4 No. 3 (2026): February-May
Publisher : Inovasi Pratama Internasional. Ltd

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55299/jsh.v4i3.1844

This study examines the protection of women's rights within marriage through the integrated lens of Islamic law and criminology, with a focus on domestic violence (KDRT) cases in Merangin Regency, Jambi Province. Employing a qualitative normative-empirical approach, data were gathered through in-depth interviews with victims, law enforcement officers, Islamic legal scholars, and relevant government officials, supplemented by documentary analysis of court decisions, institutional reports, and applicable regulations. The findings reveal that KDRT in Merangin exhibits escalatory, cyclical, and multidimensional patterns, predominantly perpetrated by husbands who exploit asymmetric power relations rooted in patriarchal gender constructions. Implementation of Law No. 23 of 2004 on the Elimination of Domestic Violence faces significant structural barriers, including delayed reporting, revictimization, distorted interpretations of qiwāmah, and inadequate inter-institutional coordination. From an Islamic legal perspective, all forms of domestic violence fundamentally contradict the principles of mu'āsyarah bil ma'rūf, maqāṣid al-syarī'ah, and the universal prohibition of ẓulm. The study concludes that effective protection requires simultaneous transformation across legal, cultural-religious, and institutional dimensions, wherein Islamic law and positive law mutually reinforce rather than contradict one another

Study on Human Rights Principles in The Medina Charter and its Implementation In Indonesia Ridwan, Muannif; Umar, Hasbi; Harun, Hermanto
Indonesian Journal of Social Science Research Vol. 2 No. 2 (2021): Indonesian Journal of Social Science Research (IJSSR)
Publisher : Future Science

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.11594/10.11594/ijssr.02.02.01

The principles of Human Rights are the goals of Islamic shari'a or maqashid al-shari'ah (the philosophy of Islamic law) which has been formulated by al-Ghazali and perfected by as-Syatibi. These principles are summarized in al-dlaruriyah al-khamsah or also called al-huquq al-insaniyah fi al-Islam (human rights in Islam). This concept consists of five basic principles that must be maintained and respected by every individual; Hifzhu al-Din (respect for religious freedom), Hifzhu al-Mal (respect for property), Hifzhu al-Nafs wa al-'Irdl (respect for life, right to life and individual honor), Hifzhu al-'Aql (respect for freedom of thought), and Hifzhu al-Nasl (respect for keeping offspring).This research is examined using a juridical-normative and socio-legal and historical approach. The principles of human rights in the Medina Charter consist of: the principles of justice, equality, freedom of religion, piety, and commanding good and evil. Iimplementation of human rights values in The Medina Charter in Indonesia, the author summarizes it into three areas of life; religion, nation and state consisting of:the field of religious harmony, the field of law and constitution enforcement and the field of socio-political life and the development of the political system. Among the authors' findings, the Medina Charter contains ideas that have strong relevance to the developments and desires of today's world community, especially for Indonesia. The ideas in the Medina Constitution were also absorbed by the founding figures of the Indonesian nation, which can be seen in the Jakarta Charter which later gave birth to Pancasila. The contents of the Medina Charter and Pancasila have in common as a sentence of sawa' (meeting point) diversity or a noble agreement that is constructive, loves, and defends Indonesia, as well as the Medina Charter.

Golput dalam Perspektif Fiqh Siayasah (Studi Kasus Pemilihan Gubernur Jambi Tahun 2020) Kurniawan, Desri; Harun, Hermanto; Umar, Hasbi; Ramlah, Ramlah; wati, Novika
Jurnal Ekonomi Manajemen Sistem Informasi Vol. 4 No. 4 (2023): Jurnal Ekonomi Manajemen Sistem Informasi (Maret - April 2023)
Publisher : Dinasti Review

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31933/jemsi.v4i4.1472

The purpose of this research is to find out how the Fiqh Siyasah Perspective is towards people who do not choose their leaders, in the case study of the Jambi governor election in 2020. The type of research is field research, the research approach used is a qualitative approach using descriptive methods, the kind of data used is primary and secondary, and the data sources used are from people and sources. At the same time, the data collection methods are observation, interviews, and documentation. Based on the results of the research, it was concluded that there are still many abstentions, especially in the people of Jambi city, it was recorded that the level of cooperation of citizens in the political contestation in Jambi Pilkada last December 9, was only 67.90 percent occurred because the community did not know their position in the perspective of vinyasa fiqh based on the MUI fatwa when they don't choose their leaders, why do people choose to abstain from funds how to minimize people so they don't abstain.

Pelembagaan Hukum Keluarga Islam dan Implikasinya terhadap Perlindungan Hak Perempuan dan Anak di Indonesia Hasbi Umar; Husin Bafadhal; Umi Salamah; Novi Dian Pratiwi
Al Iman: Jurnal Keislaman dan Kemasyarakatan Vol. 10 No. 1 (2026): Al-Iman Jurnal Keislaman dan Kemasyarakatan
Publisher : STID Raudlatul Iman Sumenep

Show Abstract | Download Original | Original Source | Check in Google Scholar

The institutionalization of Islamic family law in Indonesia constitutes a transformation of Sharia norms into a formal and binding state legal framework. This research is grounded in the significant urgency of protecting vulnerable groups, particularly women and children, who frequently experience imbalanced rights in family life due to limited legal literacy and suboptimal enforcement of existing regulations. The institutionalization of Islamic family law holds a strategic position as an instrument to ensure these fundamental rights are fulfilled through official, standardized, and enforceable legal mechanisms. This study aims to analyze the concrete forms of Islamic family law institutionalization and examine its implications for the protection of the rights of women and children. A normative legal research method was employed, incorporating statutory and conceptual approaches. Data were collected through a comprehensive literature review of primary and secondary legal sources, including the Marriage Law, the Compilation of Islamic Law, and relevant scholarly works. The findings reveal that institutionalization proceeds through three main channels: formal legislation, the religious court system, and state administrative mechanisms. This institutionalization positively impacts women and children, though implementation challenges persist, including unregistered marriages and interpretive bias in legal application. Pelembagaan hukum keluarga Islam di Indonesia merupakan transformasi norma-norma syariat ke dalam kerangka hukum negara yang bersifat formal dan mengikat. Penelitian ini dilatarbelakangi oleh signifikannya urgensi perlindungan terhadap kelompok rentan, khususnya perempuan dan anak, yang kerap mengalami ketimpangan hak dalam praktik kehidupan keluarga sebagai dampak rendahnya literasi hukum masyarakat dan belum optimalnya implementasi regulasi yang ada. Pelembagaan hukum keluarga Islam menempati posisi strategis sebagai instrumen untuk memastikan terpenuhinya hak-hak fundamental tersebut melalui mekanisme hukum yang resmi, terstandarisasi, dan memiliki daya paksa. Penelitian ini bertujuan menganalisis wujud pelembagaan hukum keluarga Islam serta mengkaji dampaknya bagi perlindungan hak perempuan dan anak. Metode yang digunakan adalah penelitian hukum normatif dengan pendekatan perundang-undangan dan pendekatan konseptual. Data dihimpun melalui studi kepustakaan terhadap sumber-sumber hukum primer dan sekunder, meliputi Undang-Undang Perkawinan, Kompilasi Hukum Islam, serta literatur ilmiah yang relevan. Hasil penelitian memperlihatkan bahwa pelembagaan hukum keluarga Islam diwujudkan melalui tiga jalur utama, yakni regulasi formal, lembaga peradilan agama, dan sistem administrasi kenegaraan. Pelembagaan ini memberi dampak positif bagi perempuan dan anak, namun masih menghadapi kendala implementatif seperti perkawinan tidak tercatat dan bias penafsiran hukum.

Analisis Implementasi Hukum Waris Islam dalam Kehidupan Masyarakat Urban Hasbi Umar; Husin Bafadhal; Della Anggi Pratiwi; Rama Satria Putra; Arip Hidayatullah
AHKAM Vol 5 No 2 (2026): JUNI
Publisher : Lembaga Yasin AlSys

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58578/ahkam.v5i2.9974

Although the implementation of Islamic inheritance law has been widely studied, research that specifically highlights its practice in the context of urban communities influenced by modernization, legal pluralism, and socioeconomic factors remains relatively limited. This study aimed to examine the practice of implementing Islamic inheritance law and identify various challenges faced by urban communities in implementing it. This study used a qualitative approach with a case study design, involving 15 informants selected using purposive sampling. Data were collected through in-depth interviews, observation, and documentation, and were then analyzed using thematic analysis techniques. The results showed that the implementation of Islamic inheritance law in urban communities had not been carried out optimally. This condition was influenced by limited public understanding, the dominant influence of customary law and positive law, as well as economic considerations and family harmony. In addition, there was a tendency for inheritance distribution to be carried out through deliberation, which was not always in accordance with the provisions of faraidh. This finding contributes to the development of Islamic law studies, particularly regarding the adaptation of law to social change, and expands understanding of the dynamics of inheritance law implementation in modern society. Thus, improving Islamic inheritance law literacy among urban communities and the active involvement of religious leaders and relevant institutions are needed to provide comprehensive education and optimize the implementation of Islamic inheritance law more proportionally.

Pelembagaan Hukum Keluarga Islam dan Implikasinya terhadap Perlindungan Hak Perempuan dan Anak di Indonesia Hasbi Umar; Husin Bafadhal; Umi Salamah; Novi Dian Pratiwi
Al Iman: Jurnal Keislaman dan Kemasyarakatan Vol. 10 No. 1 (2026): Al-Iman Jurnal Keislaman dan Kemasyarakatan
Publisher : STID Raudlatul Iman Sumenep

Show Abstract | Download Original | Original Source | Check in Google Scholar

The institutionalization of Islamic family law in Indonesia constitutes a transformation of Sharia norms into a formal and binding state legal framework. This research is grounded in the significant urgency of protecting vulnerable groups, particularly women and children, who frequently experience imbalanced rights in family life due to limited legal literacy and suboptimal enforcement of existing regulations. The institutionalization of Islamic family law holds a strategic position as an instrument to ensure these fundamental rights are fulfilled through official, standardized, and enforceable legal mechanisms. This study aims to analyze the concrete forms of Islamic family law institutionalization and examine its implications for the protection of the rights of women and children. A normative legal research method was employed, incorporating statutory and conceptual approaches. Data were collected through a comprehensive literature review of primary and secondary legal sources, including the Marriage Law, the Compilation of Islamic Law, and relevant scholarly works. The findings reveal that institutionalization proceeds through three main channels: formal legislation, the religious court system, and state administrative mechanisms. This institutionalization positively impacts women and children, though implementation challenges persist, including unregistered marriages and interpretive bias in legal application. Pelembagaan hukum keluarga Islam di Indonesia merupakan transformasi norma-norma syariat ke dalam kerangka hukum negara yang bersifat formal dan mengikat. Penelitian ini dilatarbelakangi oleh signifikannya urgensi perlindungan terhadap kelompok rentan, khususnya perempuan dan anak, yang kerap mengalami ketimpangan hak dalam praktik kehidupan keluarga sebagai dampak rendahnya literasi hukum masyarakat dan belum optimalnya implementasi regulasi yang ada. Pelembagaan hukum keluarga Islam menempati posisi strategis sebagai instrumen untuk memastikan terpenuhinya hak-hak fundamental tersebut melalui mekanisme hukum yang resmi, terstandarisasi, dan memiliki daya paksa. Penelitian ini bertujuan menganalisis wujud pelembagaan hukum keluarga Islam serta mengkaji dampaknya bagi perlindungan hak perempuan dan anak. Metode yang digunakan adalah penelitian hukum normatif dengan pendekatan perundang-undangan dan pendekatan konseptual. Data dihimpun melalui studi kepustakaan terhadap sumber-sumber hukum primer dan sekunder, meliputi Undang-Undang Perkawinan, Kompilasi Hukum Islam, serta literatur ilmiah yang relevan. Hasil penelitian memperlihatkan bahwa pelembagaan hukum keluarga Islam diwujudkan melalui tiga jalur utama, yakni regulasi formal, lembaga peradilan agama, dan sistem administrasi kenegaraan. Pelembagaan ini memberi dampak positif bagi perempuan dan anak, namun masih menghadapi kendala implementatif seperti perkawinan tidak tercatat dan bias penafsiran hukum.

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