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PENGEMBANGAN FIQH DI ZAMAN MODERN Anton Widyanto
Islam Futura Vol 10, No 2 (2011): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v10i2.46

Diskusi tentang hukum Islam senantiasa dinamis dan seakan tidak pernah mengenal kata putus. Diskursus dan juga perdebatan seputar “sakralisasi” fiqh yang seringkali diidentikkan sebagai produk hukum Islam yang “siap saji” dan taken for granted juga semakin berkembang di kalangan para pemerhati hukum Islam, baik yang muslim mau pun non muslim. Diskursus dan perdebatan ini tentu saja positif sebagai upaya untuk menggali lebih dalam posisi hukum Islam yang seringkali diyakini sesuai untuk semua tempat dan waktu (salih li kull makan wa zaman) sejalan dengan misi Islam yang rahmatan li al-‘alamin. Dalam kerangka inilah tulisan berikut disusun dengan menggunakan pendekatan normatif mau pun sosio-historis.

MATRIFOCALITY AND ITS IMPLICATION TO THE PRACTICE OF ISLAMIC FAMILY LAW IN THE PATRIARCHAL MUSLIM SOCIETY OF GAYO, INDONESIA Arfiansyah, A; Amalia, Nanda; Widyanto, Anton
Islam Futura Vol 23, No 2 (2023): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v23i2.18209

Many scholars have studied matrifocality in Indonesia as a social system in a matrilineal community. Few observe matrifocality as a practice in a purely patriarchal society. This research examines emerging matrifocality in the pure patriarchal Gayo community of Aceh province. The emergence started with the invention of the coffee plantation, which led the Gayonese people to rearrange their social system and invent a new residential marriage pattern that led the matrifocality into practice. This research conducted some phases of fieldwork; intensive ethnographical fieldwork was conducted in 2014-2015, which was updated in 2018-2019 in Central Aceh and Bener Meriah districts. The standard qualitative method (interview and observation) was also applied to several Gayonese academicians and professionals living in Banda Aceh municipality, the capital of Aceh Province, to see the practice of Islamic family law in their families. This research found that the invention of economic sources prompted Gayonese people to migrate internally, which resulted in practicing neolocal marriage. This new marriage pattern started the matrifocality practice that set a new power relationship of the purely patriarchal society to a relatively equal one. This happened once with the increasing Islamization of the area. Instead of strengthening patriarchal tradition, it gives space for women to assert their role and rights over property equality with men.

CHILD GUARDIANSHIP IN INDONESIAN LEGISLATION REGULATIONS Analiansyah, Analiansyah; Widyanto, Anton; Sam'ani, Sam'ani
Islam Futura Vol 24, No 2 (2024): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v24i2.22786

Every child has the fundamental right to protection, which includes having a guardian. If the child's parents are still alive, they are automatically considered the guardians. But in certain cases where this is not possible, a court will assign another person or a governmental institution to act as the child's guardian. The laws and regulations surrounding guardianship in Indonesia are often inconsistent. This study aims to clarify the age requirements for children in need of a guardian, the procedures for appointing a guardian, as well as the duties and responsibilities of guardians according to Indonesian laws. The research also highlights areas for improvement. To achieve this, a statutory approach is adopted, with legal regulations in Indonesia on children and guardianship as the primary source of data. The findings reveal that the age requirements for children to have a guardian range from 16 to 19 years. Additionally, a court order is required for the appointment of a guardian to ensure legal validity. Additionally, the selection of a guardian needs to go through a court ruling in order to ensure legal clarity. The regulations differ from one to another, and in the process, there have been no affirmative efforts taken to expedite the process of appointing a guardian, which has the impact of children not being protected from the start. Affirmation efforts can be carried out through the involvement of village government officials and the subdistrict Religious Affairs Office for those who are Muslim. Then, regarding the duties and responsibilities of guardians, there are still differences either the guardian’s obligation to fulfil a child’s physical and spiritual needs or maintain the child’s assets. These provisions need to be combined to provide comprehensive protection for children from various aspects

THE PURITY CONCEPT OF AL-FALIMBĀNI AND ITS CORRELATION WITH THE ISLAMIC MALAY SOCIETY: THE CONTENT ANALYSIS ON SAYR AL-SĀLIKĪN ILĀ IBĀDATI RABB AL-ĀLAMĪN’S SCRIPT Muliadi, Muliadi; Ruslan, Ruslan; Maulana, Riyan; Widyanto, Anton
Islam Futura Vol 22, No 1 (2022): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v22i1.12326

Al-Falimbān's thoughts in the ancient text of Sayr al-Sālikīn Ilā 'Ibādati Rabb al-Ālamn have influenced the dynamics of Malay Islamic society. One of the discussions in the text is the study of sanctification [ṭahārah]. This article examines the concept of al-Falimbānī ahārah in the Sayr al-Sālikīn text and its correlation with the observance of the Islamic Malay community in the 18th century. This journal has been carried out using a philological method with a content analysis approach. The results showed that the concept of the sanctity of Al-Falimbān, which is believed to be the standard of holiness that a Malay Muslim mukallaf should practice, is physical and spiritual purity. Physical purity is defined as removing all kinds of sensory and sensory impurity, while spiritual purity is defined as the ability to remove sensual and immaterial impurities.

THE PURITY CONCEPT OF AL-FALIMBĀNI AND ITS CORRELATION WITH THE ISLAMIC MALAY SOCIETY: THE CONTENT ANALYSIS ON SAYR AL-SĀLIKĪN ILĀ IBĀDATI RABB AL-ĀLAMĪN’S SCRIPT Muliadi, Muliadi; Ruslan, Ruslan; Maulana, Riyan; Widyanto, Anton
Islam Futura Vol 22 No 1 (2022): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v22i1.12326

Al-Falimbān's thoughts in the ancient text of Sayr al-Sālikīn Ilā 'Ibādati Rabb al-Ālamn have influenced the dynamics of Malay Islamic society. One of the discussions in the text is the study of sanctification [ṭahārah]. This article examines the concept of al-Falimbānī ahārah in the Sayr al-Sālikīn text and its correlation with the observance of the Islamic Malay community in the 18th century. This journal has been carried out using a philological method with a content analysis approach. The results showed that the concept of the sanctity of Al-Falimbān, which is believed to be the standard of holiness that a Malay Muslim mukallaf should practice, is physical and spiritual purity. Physical purity is defined as removing all kinds of sensory and sensory impurity, while spiritual purity is defined as the ability to remove sensual and immaterial impurities.

MATRIFOCALITY AND ITS IMPLICATION TO THE PRACTICE OF ISLAMIC FAMILY LAW IN THE PATRIARCHAL MUSLIM SOCIETY OF GAYO, INDONESIA Arfiansyah, A; Amalia, Nanda; Widyanto, Anton
Islam Futura Vol 23 No 2 (2023): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v23i2.18209

Many scholars have studied matrifocality in Indonesia as a social system in a matrilineal community. Few observe matrifocality as a practice in a purely patriarchal society. This research examines emerging matrifocality in the pure patriarchal Gayo community of Aceh province. The emergence started with the invention of the coffee plantation, which led the Gayonese people to rearrange their social system and invent a new residential marriage pattern that led the matrifocality into practice. This research conducted some phases of fieldwork; intensive ethnographical fieldwork was conducted in 2014-2015, which was updated in 2018-2019 in Central Aceh and Bener Meriah districts. The standard qualitative method (interview and observation) was also applied to several Gayonese academicians and professionals living in Banda Aceh municipality, the capital of Aceh Province, to see the practice of Islamic family law in their families. This research found that the invention of economic sources prompted Gayonese people to migrate internally, which resulted in practicing neolocal marriage. This new marriage pattern started the matrifocality practice that set a new power relationship of the purely patriarchal society to a relatively equal one. This happened once with the increasing Islamization of the area. Instead of strengthening patriarchal tradition, it gives space for women to assert their role and rights over property equality with men.

CHILD GUARDIANSHIP IN INDONESIAN LEGISLATION REGULATIONS Analiansyah, Analiansyah; Widyanto, Anton; Sam'ani, Sam'ani
Islam Futura Vol 24 No 2 (2024): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v24i2.22786

Every child has the fundamental right to protection, which includes having a guardian. If the child's parents are still alive, they are automatically considered the guardians. But in certain cases where this is not possible, a court will assign another person or a governmental institution to act as the child's guardian. The laws and regulations surrounding guardianship in Indonesia are often inconsistent. This study aims to clarify the age requirements for children in need of a guardian, the procedures for appointing a guardian, as well as the duties and responsibilities of guardians according to Indonesian laws. The research also highlights areas for improvement. To achieve this, a statutory approach is adopted, with legal regulations in Indonesia on children and guardianship as the primary source of data. The findings reveal that the age requirements for children to have a guardian range from 16 to 19 years. Additionally, a court order is required for the appointment of a guardian to ensure legal validity. Additionally, the selection of a guardian needs to go through a court ruling in order to ensure legal clarity. The regulations differ from one to another, and in the process, there have been no affirmative efforts taken to expedite the process of appointing a guardian, which has the impact of children not being protected from the start. Affirmation efforts can be carried out through the involvement of village government officials and the subdistrict Religious Affairs Office for those who are Muslim. Then, regarding the duties and responsibilities of guardians, there are still differences either the guardian’s obligation to fulfil a child’s physical and spiritual needs or maintain the child’s assets. These provisions need to be combined to provide comprehensive protection for children from various aspects

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