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All Journal Al-Iqtishad : Jurnal Ilmu Ekonomi Syariah (Journal of Islamic Economics) AL-Daulah FIAT JUSTISIA: Jurnal Ilmu Hukum Jurnal Adabiyah JURISDICTIE Jurnal Hukum dan Syariah Jurnal Ilmiah Al-Syir'ah Iqtishodia: Jurnal Ekonomi Syariah BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Jurnal Bimas Islam Nabawi: Journal of Hadith Studies Milkiyah: Jurnal Hukum Ekonomi Syariah JURIS (Jurnal Ilmiah Syariah) Kalosara: Family Law Review Indonesian Journal of Islamic Economics and Finance Journal of Modern Islamic Studies and Civilization Journal of Progressive Law and Legal Studies Pancasila International Journal of Applied Social Science Journal of Islamic Business Law Istidlal: Jurnal Ekonomi dan Hukum Islam
Faishal Agil Al Munawar
Universitas Islam Negeri Maulana Malik Ibrahim Malang
Religion Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Social Sciences Other

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A Reassessment of Ibn ‘Abbās’s Inheritance Views and Their Contemporary Legal Relevance in Indonesia Adam Wahid Pangaji; Faishal Agil Al Munawar
Journal of Modern Islamic Studies and Civilization Том 4 № 01 (2026): Journal of Modern Islamic Studies and Civilization
Publisher : PT. Riset Press International

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59653/jmisc.v4i01.2092

Abstract

This study reassesses the inheritance views of Ibn ʿAbbās and examines their contemporary legal relevance for the reform of Islamic family law in Indonesia. The application of inheritance provisions under the Compilation of Islamic Law (KHI) remains varied, with some Religious Court judges adhering to the jumhūr al-fuqahāʾ while others draw upon the perspectives of scholars such as Ibn ʿAbbās, Ibn Ḥazm, and Hazairin. Recent Supreme Court jurisprudence has introduced progressive reforms that gradually shift Indonesian inheritance law toward a bilateral framework grounded in principles of justice, gender equality, and legal pluralism. Central to these developments is Ibn ʿAbbās’s interpretation of walad in Qur’an 4:176 as encompassing both sons and daughters, thereby excluding the inheritance rights of the decedent’s siblings when a daughter exists. Because his inheritance views are dispersed across classical tafsīr and fiqh literature, this library-based study systematically reconstructs and analyzes four key areas in which Ibn ʿAbbās diverges from the jumhūr: the gharāwāin, daughters excluding siblings, ʿawl, and inheritance involving a grandfather alongside siblings. The findings demonstrate that Ibn ʿAbbās’s insights not only align with several aspects of Supreme Court jurisprudence but also contribute to ongoing legislative efforts, including the Draft Law on Islamic Inheritance, which adopts his position on the gharāwāin. Nevertheless, certain issues particularly inheritance between a grandfather and siblings remain unregulated in Indonesian law. This reassessment shows that Ibn ʿAbbās’s minority opinions possess substantial contemporary relevance and offer constructive contributions to the future reform of Islamic family law in Indonesia.
Criminal Sanctions for Corruption in Islamic and Positive Legal Systems: A Comparative Study of Indonesia, Saudi Arabia, and Egypt Faishal Agil Al Munawar
Journal of Progressive Law and Legal Studies Том 4 № 01 (2026): Journal of Progressive Law and Legal Studies
Publisher : PT. Riset Press International

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59653/jplls.v4i01.2167

Abstract

Corruption constitutes a serious criminal offense that undermines legal integrity, social justice, and the sustainability of national development. Beyond its characterization as a violation of positive law, corruption also represents a profound breach of moral values and public trust (amanah) within the framework of Islamic law. This article aims to comparatively analyze criminal sanctions for corruption under Islamic law and positive law, with particular focus on Indonesia, Saudi Arabia, and Egypt. The study adopts a normative juridical methodology employing a comparative law approach, examining statutory regulations, doctrines of Islamic criminal law (fiqh jināyah), and relevant contemporary legal literature. The findings demonstrate that, within Islamic law, corruption is classified as a jarīmah ta‘zīr, as its sanctions are not explicitly stipulated in the primary sources (naṣṣ). Consequently, discretionary authority is vested in rulers or judges to determine appropriate penalties based on considerations of public welfare and social harm. In contrast, Indonesia regulates corruption through comprehensive and specialized anti-corruption legislation, emphasizing imprisonment, fines, and supplementary sanctions such as asset confiscation and the revocation of certain rights. Saudi Arabia implements a criminal law framework grounded predominantly in Islamic law and reinforced by modern regulatory instruments, imposing relatively severe sanctions designed to ensure deterrence and safeguard public trust. Meanwhile, Egypt applies a civil law–based legal system, criminalizing corruption through codified provisions in the Penal Code and specialized anti-corruption statutes. This study concludes that, notwithstanding conceptual and structural differences in the regulation of corruption sanctions, both Islamic law and positive law converge on shared objectives, namely the preservation of justice, the prevention of social harm, and the protection of public interests. The integration of ethical values and the principles of maqāṣid al-sharī‘ah into positive legal systems offers significant potential to enhance the coherence, legitimacy, and long-term effectiveness of anti-corruption frameworks.
The IDRT (Indonesian Rupiah Token) Stablecoin Dilemma: Navigating the Intersection of Legal Monopolies and Islamic Ethical Norms in Digital Transactions Al Munawar, Faishal Agil; Rizky Syaputra, Abdul Wahid
Al-Iqtishad: Jurnal Ilmu Ekonomi Syariah Vol. 17 No. 1 (2025)
Publisher : UNIVERSITAS ISLAM NEGERI SYARIF HIDAYATULLAH JAKARTA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/aiq.v17i1.45734

Abstract

IDRT stablecoin is a digital financial innovation that is claimed to be a representation of the rupiah with a stable value. Although its use is increasing, the legality of IDRT in Indonesia is unclear because Law No. 7 of 2011 stipulates the rupiah as the only legal tender. In Islamic law, there is no specific fatwa regarding IDRT, thus creating uncertainty. This study uses a normative juridical approach to analyze the relationship between positive legal instruments and relevant Islamic legal views. As a result, IDRT is not recognized as a legal tender according to positive law, but meets the criteria of sil'ah (tradeable commodity) in Islamic law because it has a stable value, is supported by rupiah reserves, and is free from gharar (uncertainty), qimar (speculation), and ḍarar (harm). Through the principle of istihsan bil maslahah (juristic preference for public interest), IDRT may be conditionally accepted within a sharia-compliant framework, provided regulatory compliance is ensured. Keywords: IDRT stablecoin; transactional instrument; positive law; Islamic jurisprudence Abstrak Stablecoin IDRT merupakan inovasi keuangan digital yang diklaim sebagai representasi rupiah dengan nilai yang stabil. Meskipun penggunaannya semakin meningkat, legalitas IDRT di Indonesia masih belum jelas karena Undang-Undang Nomor 7 Tahun 2011 menetapkan rupiah sebagai satu- satunya alat pembayaran yang sah. Dalam hukum Islam, belum ada fatwa khusus mengenai IDRT sehingga menimbulkan ketidakpastian. Penelitian ini meng­gunakan pendekatan yuridis normatif untuk menganalisis hubungan antara instrumen hukum positif dengan pandangan hukum Islam yang relevan. IDRT tidak diakui sebagai alat pembayaran yang sah menurut hukum positif, tetapi memenuhi kriteria sil'ah (komoditas yang dapat diperjualbelikan) dalam hukum Islam karena memiliki nilai yang stabil, didukung oleh cadangan rupiah, dan bebas dari gharar (ketidakpastian), qimar (spekulasi), dan ḍarar (bahaya). Melalui prinsip istihsan bil maslahah (keutamaan hukum untuk kepentingan umum), IDRT dapat diterima dengan syarat sesuai terhadap peraturan. Kata kunci: stablecoin IDRT; instrumen transaksi; hukum positif; hukum Islam  
The Greun System in Lamaholot Customary Marriage: A Maslahah Mursalah Perspective in Islamic Family Law Zainal Jamin; Kasuwi Saiban; Faishal Agil Al Munawar; Abdurrahman Muhammad Mushab
KALOSARA: Family Law Review Vol. 6 No. 1 (2026): Kalosara: Family Law Review
Publisher : Institut Agama Islam Negeri Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31332/kalosara.v6i1.13420

Abstract

The greun system is a customary mechanism used by the Lamaholot people in regulating marriage based on kinship relations and tribal structure. In practice, greun is often used as the main reference before marriage takes place, even preceding religious considerations. This study addresses the gap in integrating local customary marriage practices with the framework of maṣlaḥah mursalah in Islamic legal theory. This article aims to examine the greun system through the maṣlaḥah mursalah approach in order to assess the legitimacy and limits of its applicability in Islamic marriage law. This research uses a qualitative method with a normative-empirical approach, through the analysis of the literature on fiqh proposals and interviews with traditional and religious leaders in Leworaja Village, Lembata Regency. The results of the study show that greun functions as a customary norm that regulates the selection of mates and maintains social order in the Lamaholot community. Maṣlaḥah Mursalah provides a methodological framework for judging Greun as 'urf which is judged on the basis of maqāṣid al-Syarī'ah. Greun is at the level of maṣlaḥah ḥājiyyāt so that it acts as a mechanism of social benefit without having the authority to determine halal-haram or the legality of marriage according to shari'i. This article contributes to affirming the distinction between customary and sharia authorities and enriching the study of fiqh proposals based on local contexts. Keywords: customary marriage; greun; islamic family law; maṣlaḥah mursalah; ‘urf.
The Transformation of Deleh Mendeleh: An ‘Urf-Based Analysis of Reciprocity in Sukowati Village Rahmadhani, Novi; Al Munawar, Faishal Agil; Saiban, Kasuwi
BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol. 7 No. 1 (2026): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/bustanul.v7i1.2964

Abstract

This study aims to examine the transformation of the deleh mendeleh tradition within marriage practices in Sukowati Village, Gresik Regency, through the lens of ‘urf in Islamic law. Traditionally regarded as a form of voluntary mutual assistance, empirical findings reveal that the practice has evolved into a socially binding system of reciprocity characterized by systematic record-keeping and expectations of repayment. This qualitative field research involved 10 informants selected through purposive sampling. Data were collected through in-depth interviews, observation, and documentation, and analyzed using thematic analysis. The findings indicate a dual perception within the community. While some participants continue to view deleh mendeleh as an expression of solidarity, others experience it as a social obligation accompanied by economic pressure. Empirical evidence shows that recorded contributions ranging from IDR 50,000 to IDR 500,000 generate repayment expectations that disproportionately burden lower-income households. From the perspective of ‘urf, the practice may be classified as ‘urf ṣaḥīḥ when based on voluntariness and oriented toward ta‘āwun and maṣlaḥah. However, when shaped by social pressure and economic burden, it shifts toward ‘urf fāsid, as it undermines the principles of justice and mutual consent (riḍā). This study contributes to uṣūl al-fiqh discourse by demonstrating that ‘urf is dynamically shaped by processes of social institutionalization, thereby requiring continuous reassessment to ensure its alignment with Islamic legal principles.
Co-Authors Abdul Harris Abdurrahman Muhammad Mushab Adam Wahid Pangaji Ahda Alfian Taufiqurrohim Ainur Rohmah, Ainur Alfianing Fadhila Ali Fahrudin, Ali Amri, Naufal Nuzulul Aziza Mutifani Hidayah Azyan Zulfany, Ashfa Chamidudin Ahmada Della Aditya Rahmawati Della Ersya Aprilia Dwi Hidayatul Firdaus, Dwi Hidayatul Eliya Mambaul Fauziyah Hakim, Danial Malikul Ilfi Laily Noor Hanifa Indra Maharani Kasuwi Saiban Khairul Umam Kolopita, Abdul Fajri Kurniasih Bahagiati Miftahudin Azmi Mirwan Mirwan, Mirwan Mohammad Firmansyah Mohammad Rohmanan Muhammad Abdulloh Yusuf Musataklima Musataklima, Musataklima Muslimatul Hamidah Naila Salsabila Bahiyati Nasrulloh Nasrulloh Putri, Febi Ananda R. Fakhrurrazi, R. Fakhrurrazi Rahmadhani, Novi Rifqi Ihsanuddin Wibowo Rizky Syaputra, Abdul Wahid Safinatun Naja Saifullah Saifullah Salsabilla Alia Rizki Supriyadi, Aditya Prastian Vad'aq, M. Iqbal Wiria Tarita, Yuanggi Nur Yulis Setianingsih Zahro, Maulida Zainal Jamin