Articles
<![CDATA[Pemikiran Taqi Misbah Yazdi tentang Etika Islam Kontemporer ]]>
<![CDATA[Nurasiah Nurasiah]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.50-79
<![CDATA[This article attempts to explain the concept of Islamic ethics promulgated by Taqi Misbah Yazdi. Yazdi had placed himself as a proponent to the concept of rational ethics. To him, the propositions of ethics, along with moral expressions, have obviously explained a causality relation between an action and desired goals of ethics. In their prescriptive and descriptive forms, command and prohibitions manifest the relation between actions and the objectives of ethics along with the legal consequences behind them. As a result, this matter deals with meaning, objective, the value of objectivity, and rationality. Its objectives determine the extent of value and truth of certain action. Interestingly, this theory does not influence Yazdi to be trapped within utilitarianism materialist-positivist ethics nor it traps him into the dilemma of value relativity which occurs in the West’s theory of ethics. It can be obviously seen the originality and novelty of Yazdi’s thought; not in terms of his theory’s content, instead of his ability to use Western philosophy's ideas to clarify his opinions and concepts by combining Herbert Spencer’s evolutionism and Jeremy Bentham’s utilitarianism. Building his concepts on Mulla Sadra’s transcendental philosophy, Yazdi’s moral causality has successfully preserved the transcendental logic and its esoteric dimensions; an achievement that could not even be attained by Muslim groups who reject the law of causality.]]>
<![CDATA[Fenomena Kekerasan dalam Berpacaran ]]>
<![CDATA[Muhammad Jailani]]>;
<![CDATA[Nurasiah Nurasiah]]>
<![CDATA[ Journal of Gender and Social Inclusion in Muslim Societies Vol 1, No 1 (2020) ]]>
Publisher : <![CDATA[Pusat Studi Gender dan Anak ]]>
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DOI: 10.30829/jgsims.v1i1.6445
<![CDATA[This research departs from the basic assumption that Islam doesn’t recognize the terminology of ‘Dating’ and see it as forbidden, although it has becomed a contemporary practice and problem. This study of dating phenomenon which increasingly get acceptance and trendy among youth and adolescents as well as university’s students is to see the specific aspect of anomaly of violence happen in this relation by applying a critical gender approach. Sociologically, ‘dating’ is a reasonable form of expression and interaction based on trust and love. However, many went out of track to satisfy lust that bring out despair and regret. The phenomenon of dating is surrounded by complex problem for it can lead to a persimisiveness of free bodily and sexual contact and, furthermore, to a violation against the partner. This research is to know the context and condition of the violation between partners and its forms which is done with qualitative case study method. The respondents of the research is the students of North Sumatera UIN, of first till ninth semester. This study found that ‘dating’ is not only a matter of love and affection expression but also a kind of oppression relation, a motif to dominate, and even as a strategy for acquisition. This is to say that the substantial idea of the ‘dating’ as a process to be acquainted with prospective marriage partner is no longer true. As to the cause of the violence, i.e : a). Miscommunication; b). Jealousy toward the partner; c). Another affair; d). Disobey to dominated partners; e). Gender-biased behavior; and f). Tell a lie. At last, the type of violence ensured is ranged from non-violence (psychic, economic, sexual) to pyshical violence.]]>
<![CDATA[A MODEL OF ISLAMIC EDUCATION GUIDANCE ON INHERITED ASSETS INDICATES CONFLICT AMONG HEIRS ]]>
<![CDATA[Anwar MS]]>;
<![CDATA[Pagar Pagar]]>;
<![CDATA[Nurasiah Nurasiah]]>
<![CDATA[ Edukasi Islami : Jurnal Pendidikan Islam Vol 11, No 03 (2022): Edukasi Islami: Jurnal Pendidikan Islam ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Al Hidayah ]]>
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DOI: 10.30868/ei.v11i03.4246
<![CDATA[Islamic law has regulated the rules for distributing inheritance to the heirs of the jawil furud in detail and clearly, but the time when it must be carried out and distributed to the heirs is subject to the provisions and provisions of the Syar'i law regarding the time limit that must be carried out so as to maintain the benefit and eliminate harm. The stipulation of a rule governing the timing of Bener Meriah Regent Regulation Number 19 of 2022 has stipulated that 100 days after the death of the heirs must be given the rights of the heirs without any fighting over and controlling each other without the sincerity of the owner of the rights obtained through inheritance. The time-limit provisions can provide benefits to the heirs without any delay in the implementation of the distribution of inheritance. Besides that, the role of Islamic education is to be able to form good character and maintain Islamic values in various aspects of life, including the distribution of inheritance. This refers to the understanding of the legal foundations for the distribution of inherited assets.]]>
<![CDATA[Mediasi Menurut Hukum Perdata dan Hukum Islam dalam Sengketa Pengasuhan Anak ]]>
<![CDATA[Gema Rahmadani]]>;
<![CDATA[Sukiati Sukiati]]>;
<![CDATA[Nurasiah Nurasiah]]>
<![CDATA[ Journal of Education, Humaniora and Social Sciences (JEHSS) Vol 6, No 2 (2023): Journal of Education, Humaniora and Social Sciences (JEHSS), November ]]>
Publisher : <![CDATA[Mahesa Research Center ]]>
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DOI: 10.34007/jehss.v6i2.1944
<![CDATA[The role of a mediator is crucial in facilitating understanding among parties involved in a dispute. Mediators aid the parties in comprehending each other's perspectives regarding the contested issues and subsequently assist them in making objective assessments of the overall situation during negotiation processes. This research specifically aims to identify the legal standing, both in civil law and Islamic law, concerning the disputed issue of child custody with the assistance of a neutral third party (mediator). The research employs a qualitative method, involving the collection, analysis, and comprehensive interpretation of narratives. Legal materials obtained from literature reviews and legal approaches are analyzed using systematic interpretation techniques. The research findings highlight that the mediator's ability significantly influences the success of mediation. If mediation fails to reach an agreement, the mediator submits a written notification to the presiding judge, who then informs the panel judge handling the case. The disputing parties are expected to appear at the scheduled hearing, and the trial process continues as usual.]]>
<![CDATA[Pelaksanaan Hukum Cambuk Sebagai Hukuman Ditinjau Berdasarkan Filsafat Hukum Islam ]]>
<![CDATA[Lubis, Syaddan Dintara]]>;
<![CDATA[Ananda, Faisar]]>;
<![CDATA[Nurasiah, Nurasiah]]>
<![CDATA[ Al-Muqaranah : Jurnal Perbandingan Hukum dan Mazhab Vol 3, No 1 (2025) ]]>
Publisher : <![CDATA[Al-Muqaranah : Jurnal Perbandingan Hukum dan Mazhab ]]>
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<![CDATA[Abstract This study aims to examine the implementation of caning punishment reviewed based on Islamic legal philosophy, as in Islam caning punishment is a punishment for perpetrators of criminal acts where the aim is to provide a deterrent effect for the perpetrators of the crime, the formulation of the problem in this study is how is the implementation of caning punishment in Aceh? And how is the implementation of caning punishment reviewed from Islamic legal philosophy, the research method used in this study is normative legal research. The results of this study are Caning punishment in the review of Islamic legal philosophy can be seen from various perspectives that include the values of justice, welfare, and the main purpose of the application of the punishment itself. In Islam, the law has a very strong basis both in the Qur'an and the hadith, which emphasizes the balance between justice and mercy. Caning punishment, which is included in the category of hudud (punishment clearly stated in the text of the sharia), serves to enforce religious rules while providing a deterrent effect on perpetrators of crimes.Kata Kunci: Hukum Cambuk, Hukuman, Filsafat Hukum Islam Keywords: Caning law, punishment, Islamic legal philosophy]]>
<![CDATA[MENCEGAH KDRT: MAQASHID SYARIAH DAN HUKUM PIDANA ]]>
<![CDATA[Siregar, Bismar]]>;
<![CDATA[Ananda, Faisar]]>;
<![CDATA[Nurasiah, Nurasiah]]>
<![CDATA[ AS-SAIS (JURNAL HUKUM TATA NEGARA/SIYASAH) Vol 9, No 1 (2025): AS-SAIS : Jurnal Hukum Tata Negara / Siyasah ]]>
Publisher : <![CDATA[Hukum tata Negara/Siyasah ]]>
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DOI: 10.30821/as-sais.v10i1.23373
<![CDATA[Kekerasan dalam rumah tangga (KDRT) merupakan masalah sosial yang kompleks dan memerlukan pendekatan multidimensi. Penelitian ini bertujuan untuk menganalisis peran Maqashid Syari'ah dan Hukum Pidana dalam mencegah KDRT. Metode penelitian menggunakan pendekatan yuridis-normatif dan analisis isi. Hasil penelitian menunjukkan bahwa Maqashid Syari'ah dengan prinsip hifz al-nafs (melindungi jiwa), hifz al-'iyal (melindungi keluarga), dan hifz al-mal (melindungi harta) dapat menjadi landasan efektif untuk mencegah KDRT. Sementara itu, Hukum Pidana dengan ketentuan pasal 44-45 KUHP dan Undang-Undang No. 23 Tahun 2004 tentang Penghapusan Kekerasan dalam Rumah Tangga juga berperan penting dalam mencegah dan menindak KDRT. Penelitian ini merekomendasikan perluasan kesadaran masyarakat tentang pentingnya Maqashid Syari'ah dan Hukum Pidana dalam mencegah KDRT]]>
<![CDATA[Syakhshiyah Visa in the Implementation of Independent Hajj: A Perspective from Sadd al-Dzarī‘ah ]]>
<![CDATA[Zulfendri Syarqawi]]>;
<![CDATA[Ansari Ansari]]>;
<![CDATA[Nurasiah Nurasiah]]>
<![CDATA[ Indonesian Interdisciplinary Journal of Sharia Economics (IIJSE) Vol 8 No 1 (2025): Sharia Economics ]]>
Publisher : <![CDATA[Universitas KH. Abdul Chalim Mojokerto ]]>
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DOI: 10.31538/iijse.v8i1.6113
<![CDATA[This research aims to explain and analyze the implementation of the independent Hajj using the Syakhshiyah visa from a sadd al-dzarῑ‘ah perspective. This research is qualitative legal research, using an empirical juridical approach. Data sources in this research are divided into two, namely primary and secondary. Primary data was obtained from field research through observation. Meanwhile, secondary data includes all statutory documents, government regulations, as well as all bibliographic references related to research. Data from field and library research were analyzed qualitatively using descriptive analytical techniques. This research proves that carrying out the Hajj independently using a shakhshiyah visa from a sadd al-dzarῑ‘ah perspective is Haram. This is proven by: first, the pilgrims' lack of understanding of the Hajj regulations. Second, some congregations still do not comply with the statutory regulations. Third, there is no security guarantee for pilgrims. Fourth, it can cause damage to pilgrims using official visas. The findings in this research indicate that carrying out the independent Hajj using a Syakhshiyah visa is not in line with Maqāshid Al- Syarῑ‘ah in Islam.]]>
<![CDATA[Protection of Women from Sexual Violence: Reconciling Gender Justice from an Islamic Perspective ]]>
<![CDATA[Atikah Rahmi]]>;
<![CDATA[Asmuni Asmuni]]>;
<![CDATA[Nurasiah Nurasiah]]>
<![CDATA[ Pena Justisia: Media Komunikasi dan Kajian Hukum Vol. 22 No. 1 (2023): Pena Justisia ]]>
Publisher : <![CDATA[Faculty of Law, Universitas Pekalongan ]]>
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DOI: 10.31941/pj.v22i1.4161
<![CDATA[Empirical facts show that the number of sexual violence in various forms is increasing, while victims still experience difficulties in obtaining protection which is the responsibility of the State. Sexual violence experienced by women is a manifestation of historical inequality in power relations between men and women and is a structural obstacle to achieving social justice, peace and sustainable self-development. The aim of this research is to analyze the protection of women from acts of sexual violence that fulfills the benefits and is gender equitable for women. Through a normative juridical method with a statutory approach and legal principles, research was conducted sourced from secondary data, reinforced by interviews coded via NVivo R1. The results of the research show that the strong patriarchal viewpoint in Indonesian society gives rise to gender inequality and is a contributing factor to sexual violence against women. Sadly, this action is still considered an immoral act by some people. Victims still experience revictimization due to society's mindset that does not side with women as victims and instead blames them for triggering sexual violence. For this reason, it is hoped that all elements of society will no longer be permissive regarding the issue of sexual violence, so that efforts are needed to make socio-cultural changes in Indonesia, one of which is through gender reconciliation by applying the principle of mubindah in life. So that sexual violence can be eliminated and victims can be protected.]]>
<![CDATA[Metode Mewujudkan Keluarga Sakinah Pada Pasangan Suami Istri Karier Dalam Perspektif Hukum Islam (Studi Kasus Desa Moawe Kecamatan Gunungsitoli Kota Gunungsitoli) ]]>
<![CDATA[Azhar Nur Mawaddah Gulo]]>;
<![CDATA[Nurasiah Nurasiah]]>
<![CDATA[ Journal of Innovative and Creativity Vol. 6 No. 1 (2026) ]]>
Publisher : <![CDATA[Fakultas Ilmu Pendidikan Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/joecy.v6i1.6716
<![CDATA[Penelitian ini menjelaskan tentang pasangan suami istri karir di Desa Moawe mewujudkan keluarga sakinah di tengah kesibukan pekerjaan mereka, serta menyelidiki praktik pembagian peran dalam perspektif hukum Islam. Penelitian ini menggunakan metode kualitatif dengan jenis penelitian lapangan (field research) dan pendekatan deskriptif analitis, di mana data dikumpulkan melalui teknik wawancara dan dokumentasi langsung terhadap subjek di Desa Moawe. Hasil penelitian menunjukkan bahwa metode mewujudkan keluarga sakinah pada pasangan karir di Desa Moawe Kecamatan Gunungsitoli Kota Gunungsitoli tersebut meliputi adanya izin suami terhadap istri untuk bekerja, pembangunan komunikasi yang jujur dan terbuka, sikap saling mendukung dalam pembagian tugas rumah tangga, serta penyediaan waktu khusus untuk berinteraksi dengan anggota keluarga. Dalam perspektif hukum Islam, fenomena ini menunjukkan pergeseran ke arah kemitraan yang setara dan tetap sejalan dengan prinsip maslahah selama kewajiban dasar terpenuhi, tidak ada pihak yang dizalimi, dan tetap menjaga batasan syariat seperti menutup aurat serta menjaga etika pergaulan. Secara keseluruhan, kemandirian finansial istri di Desa Moawe terbukti meningkatkan ketahanan keluarga sepanjang dilandasi oleh niat ibadah dan kesepakatan bersama.]]>
<![CDATA[Hukum Menjadi Wali Bagi Anak Biologis Diluar Nikah Menurut Syafi’iyah ]]>
<![CDATA[Ihsan Siregar]]>;
<![CDATA[Nurasiah Nurasiah]]>
<![CDATA[ Journal of Innovative and Creativity Vol. 6 No. 1 (2026) ]]>
Publisher : <![CDATA[Fakultas Ilmu Pendidikan Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/joecy.v6i1.7124
<![CDATA[Menurut ulama Syafi’iyah salah satu rukun nikah itu adalah wali dimana wali utama seorang anak gadis adalah ayahnya. Namun seorang ayah tersebut bukanlah ayah biologis atau yang tidak sah menurut syariat kareba cacat hukumnya. Seorang ayah biologis tidak dapat menjadi nikahnya putrinya karena anak itu adalah anak diluar nikah. Jadi nasab anak itu jatuh kepada ibunya, maka tidak ada hubungan nasabnya dengan anak tersebut. Bahkan menurut sebagian imam Syafi’iyah anak luar nikah tersebut boleh menikah dengan ayah biologisnya, karena nasabnya terputus dengan ayah biologisnya, maka dengan itu ayah biologis tidak sah menjadi seorang wali nikah namun bisa digantikan juga dengan wali nasab lainnya. Jika wali nasab tidak ada maka akan digantikan oleh wali hakim. ada sebagian ulama Syafi’iyah yang berbeda pendapat tentang hal ini, dimana ayah biologis bisa menjadi wali nikah dan nasabnya kepadanya jika si ayah biologis tersebut menikahi ibunya sebelum enam bulan kelahiran anak tersebut. Hal ini dibolehkan jika ayah biologis menikahi ibunya sebelum anak itu lahir, sehingga anak tersebut sah sebagai anaknya. Inilah yang menjadikan perbedaan pendapat antara para imam Syafi’iyah dalam menafsirkan hukum menikahkan anak luar nikah oleh ayah biologisnya.]]>
