Articles
<![CDATA[TOLERANSI HUKUM ISLAM TERHADAP SISTEM KEWARISAN ADAT DI INDONESIA ]]>
<![CDATA[Tarmizi, Tarmizi]]>;
<![CDATA[Zubair, Asni]]>
<![CDATA[ ADHKI: JOURNAL OF ISLAMIC FAMILY LAW Vol. 4 No. 2 (2022): ADHKI: Journal of Islamic Family Law ]]>
Publisher : <![CDATA[Indonesian Association of Islamic Family Law Lecturers ]]>
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DOI: 10.37876/adhki.v4i2.98
<![CDATA[Masyarakat Indonesia umumnya memilih sistem adat dalam pembagian harta warisan meskipun mayoritas beragama Islam yang juga memiliki sistem kewarisan yaitu farāiḍ. Penelitian ini bertujuan mengkaji toleransi hukum Islam terhadap penerapan sistem kewarisan adat melalui sifat keluwesannya dan memberi batasan pelaksanaan agar tidak bertentangan dengan ketentuan hukum Islam. Penelitian ini merupakan penelitian pustaka dengan mengumpulkan hasil-hasil penelitian yang membahas berbagai sistem kewarisan adat, kemudian data diolah dan dianalisis secara deskriptif kualitatif untuk menguraikan toleransi hukum Islam terhadap sistem waris adat. Terdapat beberapa sistem kewarisan adat di Indonesia yaitu pembagian ketika pewaris masih hidup melalui hibah dan wasiat, pembagian dengan cara perdamaian atau musyawarah, pembagian dengan mengutamakan anak laki-laki tertua dan pembagian dengan mengutamakan anak perempuan (sistem matrilineal). Sistem tersebut tidak sesuai dengan sistem kewarisan Islam, namun hukum Islam memberikan toleransi dengan beberapa catatan. Hibah dihitung sebagai warisan masih dibolehkan sebagaimana Pasal 211 KHI, wasiatpun dibolehkan asal tidak melebihi sepertiga dari harta warisan. Begitujuga perdamaian dan musyawarah dibolehkan asal disepakati setiap ahli waris yang menyadari bagiannya. Adapun anak tertua laki-laki boleh mendapat paling banyak bagian selama dsetujui ahli waris lainnya. Sedangkan sistem kewarisan matrilineal di Minangkabau tidak bertentangan dengan hukum Islam karena adanya pembagian harta pusaka tinggi dan pusaka rendah.]]>
<![CDATA[Sompa and Doi Menre in Bugis Bone Marriage and Its Settlement in the Religious Court from the Perspective of Maslahah ]]>
<![CDATA[Asni, Asni]]>;
<![CDATA[Tarmizi, Tarmizi]]>;
<![CDATA[Arisyanti, Arisyanti]]>;
<![CDATA[Kurniati, Kurniati]]>
<![CDATA[ Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol. 9 No. 2 (2025): Samarah: Jurnal Hukum Keluarga dan Hukum Islam ]]>
Publisher : <![CDATA[Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/r4qw6859
<![CDATA[This study aims to examine the implementation of sompa (dowry or mahr) and doi menre (customary expenditure) and its dynamics in the Bugis Bone community and the problems of its cases in religious courts reviewed from the perspective of Islamic legal maslahah. The study uses empirical legal methods analyzed with the theory of maslahat. Data collection through interviews with several informants in Bone district and document review. The informants interviewed were religious figures, academics and the Bone community, the documents reviewed were the decisions of the Watampone Religious Court related to sompa and doi menre, articles and books and various studies related to the focus of the discussion. The results of the study found that until now the Bugis Bone community still adheres to the dual obligations of sompa (dowry) and doi menre (spending money) in every marriage. However, doi menre as a customary obligation seems to be more prioritized than sompa which is a religious obligation. However, on the other hand, there have also been many shifts that indicate negotiation, investment and transformation so that the implementation of sompa and doi menre seems very dynamic in the social development of Bugis Bone today. Likewise, in the resolution of sompa and doi menre cases in the Religious Court which sometimes accompany divorce cases, it has its own problems that require the creativity of judges in resolving them. From the perspective of maslahah, the dynamics in sompa and doi menre including its resolution in religious courts must be directed towards realizing maslahah and preventing harm so that its existence can remain in line with the positive values that are the goal of Islamic law.]]>
<![CDATA[PENGARUH PEMIKIRAN BRIAN Z. TAMANAHA TENTANG SOCIO LEGAL POSITIVISM TERHADAP PROSES PENGAMBILAN PUTUSAN HAKIM ]]>
<![CDATA[Ansar, Lukman]]>;
<![CDATA[Hasmiyati, Hasmiyati]]>;
<![CDATA[Satriadi]]>;
<![CDATA[Tarmizi]]>;
<![CDATA[Budi Firamulia, Muhammad Tryas]]>
<![CDATA[ Jurnal Ar-Risalah Vol. 3 No. 2 (2023): Volume 3 Nomor 2 Tahun 2023 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bone ]]>
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DOI: 10.30863/arrisalah.v3i2.5872
<![CDATA[Hukum dalam masyarakat modern tidak lagi dapat dipahami hanya sebagai seperangkat norma formal, melainkan sebagai produk interaksi kompleks antara nilai sosial, moral, dan kekuasaan negara. Penelitian ini bertujuan untuk menganalisis pengaruh pemikiran Brian Z. Tamanaha mengenai Socio Legal Positivism terhadap proses pengambilan putusan hakim di Indonesia. Dengan menggunakan pendekatan kualitatif-deskriptif dan metode studi pustaka serta analisis kasus, penelitian ini mengeksplorasi cara Tamanaha mensintesis pendekatan formalisme dan realisme hukum ke dalam kerangka yang responsif terhadap realitas sosial.Hasil kajian menunjukkan bahwa Socio Legal Positivism memberikan dasar epistemologis bagi hakim untuk tidak hanya berpegang pada legalitas formal, tetapi juga mempertimbangkan nilai keadilan substantif dan hukum yang hidup dalam masyarakat (living law). Melalui studi kasus penghentian proses hukum terhadap pimpinan penyidik KPK oleh Jaksa Agung pada 2016, terlihat bahwa pendekatan ini mencerminkan praktik hukum yang mengintegrasikan pertimbangan normatif, empiris, dan pragmatis. Meskipun penerapannya di ruang peradilan Indonesia masih terbatas, pendekatan Tamanaha memiliki potensi signifikan untuk mendorong praktik peradilan yang lebih adil, adaptif, dan kontekstual.]]>
<![CDATA[PENEGAKAN KEADILAN HAKIKI DAN KETANGGUHAN KELUARGA, PEREMPUAN DAN ANAK DALAM PERSPEKTIF PARENTING GUS DUR ]]>
<![CDATA[Jufri, Jumadi bin]]>;
<![CDATA[Tarmizi, Tarmizi bin]]>;
<![CDATA[Salman, Aulia Salman binti]]>
<![CDATA[ Jurnal AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 6 No 1 (2024): Volume 6 Nomor 1 Juni 2024 ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.30863/as-hki.v6i1.6316
<![CDATA[This study aimed to discuss the enforcement of essential justice and the resilience of family, women and children in Gus Dur's parenting perspective. The method used in this research is descriptive analytical with a qualitative approach and data collection techniques through literature studies and articles and the results of parenting seminars while the data analysis technique used content analysis. The results and discussion of this study provided a new breakthrough on the concept of a just, essential and resilient household life of women and children through the concept of literacy strengthening parenting, visionary parenting, theoretical and practical religious knowledge, the need for reading or books, development of resilience soft skills and education. honest character. This research is recommended for academics and institutions related to strengthening household justice and resilience so that they are disseminated or held in seminars to the public and become public policy on local government policies.]]>
<![CDATA[Harmonisasi Hukum Islam dan Syariat dalam Prinsip Negara Hukum Modern Indonesia ]]>
<![CDATA[Ansar, Lukman]]>;
<![CDATA[Hasmiyati, Hasmiyati]]>;
<![CDATA[Zulfadli, Zulfadli]]>;
<![CDATA[Tarmizi, Tarmizi]]>
<![CDATA[ Jurnal AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 7 No 2 (2025): Volume 7, Nomor 2, Desember 2025 ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.30863/as-hki.v7i2.10372
<![CDATA[This article examines the alignment between Islamic law and positive law in Indonesia as a constitutional state. It aims to re-map the contemporary application of Islamic law in Indonesia by employing an empirical juridical method based on existing legal products in the country. The article emphasizes that harmonizing Islamic law with the principles of the rule of law in Indonesia is a complex process that requires balancing normative legitimacy, social acceptance, and respect for democratic values and human rights. The experience of Aceh, particularly through the implementation of the Qanun Jinayat, demonstrates that the integration of sharia into the national legal system is possible, yet still demands regulatory synchronization, inclusive public participation, and adaptive interpretations of sharia oriented toward public welfare. Therefore, continuous dialogue, interinstitutional coordination, strengthened judicial capacity, and investment in moderate legal education are essential to ensure that Islamic law can contribute constructively to the national legal mosaic without compromising substantive justice or the diversity guaranteed by the constitution. With these measures, legal harmonization does not remain merely a normative discourse but is realized in sustainable practices responsive to the needs of modern society.]]>
<![CDATA[Integrasi Hukum Islam dalam Sistem Pluralisme Hukum Papua: Telaah Normatif terhadap Peraturan Daerah: Integration of Islamic Law in Papua’s Legal Pluralism System: A Normative Review of Regional Regulations ]]>
<![CDATA[Ansar, Lukman]]>;
<![CDATA[Makkarateng, Ma'adul Yaqien]]>;
<![CDATA[Tarmizi, Tarmizi]]>; Mustafa, Mustafa;
<![CDATA[Sari, Dewi Arnita]]>
<![CDATA[ ISTIDLAL Vol 4 No 02 (2025): AL-AQWAL : Jurnal Kajian Hukum Islam ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Fattahul Muluk Papua ]]>
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DOI: 10.53491/alaqwal.v4i02.1899
<![CDATA[This article aims to analyze the integration of Islamic law into the legal pluralism system in Papua through a normative study of various Regional Regulations containing Islamic legal norms. The study focuses on how Islamic law negotiates with Papuan customary law and state law in the context of a highly multicultural society. This research uses qualitative methods with a normative approach through analysis of legislation and legal pluralism theory. The research findings show that the integration of Islamic law in Papua is not uniform, but rather a mosaic of diverse norms and practices, reflecting the social character of the community. Specific applicability models, such as the requirement for Muslim students to read and write the Quran in Fakfak, provide space for the expression of religious identity while maintaining social sensitivity. Conversely, inclusive models, such as the regulation of zakat and mosque management in South Sorong, demonstrate a more adaptive strategy to diversity. In certain cases, such as inheritance disputes, communities choose hybrid mechanisms that combine sharia and customary principles to maintain harmony. The success of integrating Islamic law into the Papuan legal system is largely determined by policy sensitivity to diversity, the involvement of local leaders, and the flexibility of legal norms.]]>
<![CDATA[Gender Justice in Tudang Sipulung: An Ecofeminist–Maqāṣid al-Sharīʿah Reading of Inheritance in Bugis Bone, Indonesia ]]>
<![CDATA[Asni, Asni]]>;
<![CDATA[Tarmizi, Tarmizi]]>;
<![CDATA[Kiljamilawati, Kiljamilawati]]>;
<![CDATA[Patimah, Patimah]]>;
<![CDATA[Kartini, Kartini]]>;
<![CDATA[Ahmad, Md. Yazid]]>
<![CDATA[ Jurnal Ilmiah Al-Syir'ah Vol 23, No 2 (2025) ]]>
Publisher : <![CDATA[IAIN Manado ]]>
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DOI: 10.30984/jis.v23i2.3572
<![CDATA[This article examines Tudang Sipulung, a traditional deliberative forum within the Bugis community of Bone Regency, South Sulawesi, as a culturally embedded mechanism for the distribution of inheritance. Using an ecofeminist perspective alongside the framework of maqāṣid al-sharīʿah, the study employs an empirical legal approach combined with legal-anthropological analysis. Data were collected through semi-structured interviews with religious leaders, local government officials, and heirs, supported by field observations and an examination of religious court decisions and village archival records. The findings show that women actively participate in inheritance deliberations and play a significant role in maintaining both family harmony and environmental sustainability. Their involvement reflects a close relationship between women’s economic responsibilities, household livelihoods, and ecological awareness. The practice of Tudang Sipulung demonstrates the protection of wealth (ḥifẓ al-māl) through negotiated and equitable distribution; the protection of lineage (ḥifẓ al-nasl) by reducing intrafamily conflict; and the protection of life (ḥifẓ al-nafs) by discouraging excessive accumulation and social tension. Conceptually, this study contributes to Islamic legal scholarship by reading customary inheritance practices through the combined lenses of ecofeminism and maqāṣid al-sharīʿah. In practice, it offers a gender-sensitive, environmentally grounded mediation model that may inform the resolution of inheritance disputes in pluralistic social settings.]]>
<![CDATA[THE RELATIONSHIP BETWEEN CUSTOMARY LAW AND ISLAMIC LAW IN PAPUAN MARRIAGE PRACTICES ]]>
<![CDATA[ansar, lukman]]>;
<![CDATA[Sylviah]]>;
<![CDATA[Zulfadli]]>;
<![CDATA[Podu, Sabar]]>;
<![CDATA[Tarmizi]]>
<![CDATA[ Jurnal Ar-Risalah Vol. 5 No. 2 (2025): Volume 5 Nomor 2 Tahun 2025 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bone ]]>
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DOI: 10.30863/arrisalah.v5i2.6015
<![CDATA[This article examines the customary marriage practices of the Papuan people from the perspective of Islamic law within the framework of legal pluralism. Marriage in Papuan society is not only understood as an individual bond between a man and a woman, but also as a social event involving extended families, clans, and customary structures. In practice, the fulfillment of customary requirements often becomes the main basis for the legitimacy of marriage, while the marriage contract according to Islamic law is carried out simply or even neglected. This condition reflects the dominance of customary law as a living law that is deeply rooted in the social structure of society. Through a juridical-empirical approach with normative and socio-anthropological analysis, this study shows that the relationship between customary law and Islamic law is negotiable and contextual. Islamic law is recognized theologically, but its application is often adjusted to the interests of customary social harmony. The findings of the study also reveal the serious implications of customary marriage practices for the protection of women and children, especially when the marriage is not accompanied by a marriage contract that is valid according to Islamic law. This article emphasizes that customary marriage practices in Papua cannot be viewed solely as an expression of culture, but also as a matter of justice and legal protection. Therefore, a model for strengthening Islamic law that is sensitive to the customary context is needed, without neglecting the basic principles of justice and public interest.]]>
<![CDATA[Upaya Penyelesaian Konflik Pembagian Harta Warisan Masyarakat di Indonesia ]]>
<![CDATA[Tarmizi Tarmizi]]>
<![CDATA[ Al-Adl : Jurnal Hukum Vol 16, No 1 (2024) ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Islam Kalimantan Muhammad Arsyad Al Banjari ]]>
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DOI: 10.31602/al-adl.v16i1.9701
<![CDATA[Pembagian harta warisan merupakan masalah yang kompleks karena dalam pelaksanaannya masih banyak terjadi konflik antara ahli waris. Konflik pembagian harta warisan yang terjadi tidak boleh dibiarkan begitu saja melainkan perlu dikaji penyebab terjadinya, bentuk penyelesaian dan upaya pencegahannya. Penelitian ini merupakan penelitian normatif dengan pendekatan pada fenomena yang terjadi dalam masyarakat terkait konflik kewarisan. Sumber data berasal dari data sekunder yang dikumpulkan melalui studi dokumen berupa pengkajian terhadap literatur yang relevan untuk kemudian dilakukan analisis data secara deskriptif kualitatif. Hasil penelitian menunjukkan bahwa konflik kewarisan disebabkan karena keserakahan ahli waris, adanya kesalahpahaman, dominasi ahli waris tertua yang ingin mendapatkan lebih banyak bagian dan pembagian harta melalui hibah atau wasiat yang tidak merata. Penyelesaian konflik kewarisan dapat dilakukan melalui jalur litigasi yaitu penyelesaian sengketa di pengadilan atau jalur non litigasi yang dilakukan di luar pengadilan seperti melibatkan tokoh agama, tokoh masyarakat atau pemerintah setempat untuk memediasi pihak yang bersengketa. Beberapa upaya dapat ditempuh untuk mencegah konflik kewarisan seperti pembagian harta dilakukan saat pewaris masih hidup, mengedepankan musyawarah untuk mufakat dalam pembagian harta warisan dengan berdasarkan kaidah hukum Islam, meningkatkan penyuluhan atau sosialisasi terkait pembagian harta warisan kepada masyarakat dan melakukan pembagian harta warisan berdasarkan Kompilasi Hukum Islam (KHI) sebagai hukum positif yang berlaku di Indonesia.]]>
<![CDATA[PEMBAGIAN HARTA WARISAN PERSPEKTIF KEADILAN GENDER: DIALEKTIKA PEMIKIRAN HUKUM ISLAM, ADAT, DAN KONTEMPORER ]]>
<![CDATA[Tarmizi, Tarmizi]]>;
<![CDATA[Ansar, Lukman]]>
<![CDATA[ JURNAL SIPAKALEBBI Vol 10 No 1 (2026): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/sipakalebbi.v10i1.66797
<![CDATA[Gender justice in the distribution of inherited assets continues to be a topic of discussion among various groups, despite existing provisions in inheritance law. The emergence of various perspectives advocating for gender-based justice in inheritance indicates a demand for equal rights between men and women without being bound by existing legal provisions. This study examines the dialectic of inheritance distribution based on gender justice through Islamic legal thought, customs developed within society, and contemporary paradigms advocating for gender equality. This study was conducted as a literature review using a conceptual approach and data collection through relevant key literature, which was then analyzed using descriptive qualitative methods. The results indicate a convergence of thought among Islamic law, customary law, and contemporary paradigms in proposing a concept of inheritance distribution grounded in gender equality. Conceptually, Islamic legal scholars have dared to propose an inheritance system with equal shares between men and women. From the perspective of customary law, the flexibility in determining shares based on agreement opens opportunities for female heirs to receive the same share as men. Similarly, contemporary paradigms pioneered through social and political movements and policy formulations advocate for gender equality on a global scale. This study offers a conceptual contribution regarding the importance of gender equality, including in the distribution of inherited assets, through various theoretical frameworks.]]>
