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All Journal An Nawawi Al Irsyad: Jurnal Studi Islam Al Maqashidi : Jurnal Hukum Islam Nusantara Jurnal Pengabdian Masyarakat Sahaja : Journal Sharia and Humanities SiRad: Pelita Wawasan Qoumun: Journal of Social and Humanities
Arief Hanif, Hamdan
Unknown Affiliation
Religion Agriculture, Biological Sciences & Forestry Humanities Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Physics Social Sciences

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TRADISI SEBAMBANGAN PERSPEKTIF MAQASHID AL-SYARIAH DAN HUKUM POSITIF Alfikrul Akbar; Arief Hanif, Hamdan; Sofyan Munawar
An Nawawi Vol 4 No 1 (2024): An Nawawi
Publisher : Sekolah Tinggi Ilmu Fikih Syeikh Nawawi Tanara Serang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55252/annawawi.v4i1.40

Abstract

The implementation of the Sebambangan Tradition in Kedaton Kalianda Village still often occurs, even some young people often carry out this Sebambangan tradition alone without relatives or a family member interceding, even though it is clear that both of them are not yet mahram, and this Sebambangan practice often occurs without giving any news in the form of letters or entrusted messages through neighbors or close relatives to convey the runaway to the girl's parents, so that the girl's parents are confused because of the lack of news from their children and not infrequently then report it to the police. The results of the study show that based on Maqashid Al-Syari'ah's view, the implementation of Sebambangan in Kedaton Kalianda Village is an act that violates the law and deviates from what has been stated in the Shari'a and the Islamic religion. The form of violation and deviation is because it violates the obligations of a child who must respect, obey and serve both parents. Because of the Sebambangan custom, in practice it is carried away without the permission of both parents. Then also because it violates one's obligation to stay away from adultery which is strictly prohibited by Allah SWT. Because the Sebambangan custom in practice is close to committing adultery. Whereas based on Positive Law in the criminal realm, the practice of Sebambangan is included in a violation of the Criminal Code Article 332 paragraph 1, namely carrying away a girl without the consent of her parents/guardians, but this applies only if there is a complaint of offense by parents to the police only and if there is Complaints can also be resolved by consensus according to applicable customs.
Aktualisasi Nilai-Nilai Wakaf Produktif Dalam Pelebatan Manfaat Royalti Musik Arief Hanif, Hamdan
Bisma: Jurnal Pengabdian Masyarakat Vol. 1 No. 2 (2023): Jurnal Pengabdian Masyarakat (Bisma)
Publisher : Universitas Darunnajah, Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61159/bisma.v1i2.159

Abstract

Pada saat ini perkembangan aturan-aturan mengenai perwakafan di indonesia terbilang cukup signifikan, hal ini terbukti oleh lahirnya Undang-Undang Nomor 41 Tahun 2004 Tentang wakaf yang mengatur mengenai hal ihwal perwakafan sekaligus sebagai pelengkap dan penyempurna Undang-Undang sebelumnya.[1] Meski demikian, perwakafan di indonesia masih belum mampu mencapai target dan tujuannya yaitu untuk mensejahterakan umat islam dan masyarakat indonesia pada umumnya. Hal ini disebabkan oleh sistem pengelolaan wakaf yang dilaksanakan belum mencapai titik maksimal. Terutama untuk jenis wakaf produktif. Pada dasarnya, wakaf itu produktif dalam arti harus menghasilkan karena ketika wakaf itu telah menghasilkan, maka wakaf akan memenuhi tujuananya setelah wakaf mendapatkan hasil, dimana hasil tersebut dapat dimanfaatkan sesuai peruntukannya (mauquf alaih).[2] Di dalam undang-undang Nomor 41 Tahun 2004 tentang wakaf tersebut dikatakan bahwa hak kekayaan intelektual dapat dijadikan obyek wakaf. Hak cipta atau hak kekayaan intelektual sendiri adalah hak eksklusif bagi pencipta atau penerima hak untuk mengumumkan atau memperbanyak ciptaannya atau memberikan izin untuk itu dengan tidak mengurangi pembatasan menurut peraturan perundang-undangan yang berlaku Wakaf hak cipta lagu atau musik didukung dengan pendapat ulama madzhab maliki yang berpendapat bahwa sesuatu yang diwakafkan itu boleh selamanya maupun dalam waktu tertentu. diantara kalangan ulama yang lain yang mebolehkannya seperti ibnu Hazm, Imam Malik, Imam ja’far, Imam Ghazali, Imam Abu Daud Azh Zhahiri dan dari tokoh ulama lain dengan melihat sisi positifnya. Karna apabila lagu atau musik yang diciptakan memiliki muatan pesan dakwah dan mengajak kepada kebaikan serta tidak mengandung kemaksiatan maka diperbolehkan. Dengan demikian wakaf dengan obyek hak cipta lagu atau musik yang merupakan dari salah satu ibadah yang memiliki dimensi ekonomi dan juga sosial yang dapat mengambil peran dan fungsinya tanpa keluar dari ketentuan syariat Islam
FAKTOR PENYEBAB DISPENSASI NIKAH DI KECAMATAN KALITIDU KABUPATEN BOJONEGORO Indah Listyorini; Arief Hanif, Hamdan
Sahaja: Journal Sharia and Humanities Vol. 2 No. 1 (2023): Sahaja: Journal Sharia and Humanities
Publisher : Universitas Darunnajah Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61159/sahaja.v2i1.90

Abstract

Abstrak Batas usia minimum perkawinan telah diatur dalam Undang-undang No.16 Tahun 2019 sebagai pengganti Undang-undang Perkawinan No. 1 tahun 1974 tentang batas minimum usia perkawinan. Awalnya laki-laki berusia 19 tahun dan perempuan 16 tahun kini menjadi 19 tahun untuk keduanya. Namun bagi yang belum cukup umur dapat mengajukan permohonan dispensasi nikah yang merupakan bentuk pengecualian aturan atau hukum yang diberikan kepada pemohon untuk melangsungkan pernikahan. Faktanya, di KUA Kecamatan Kalitidu setiap tahunnya memiliki jumlah dispensasi nikah yang cukup banyak dibandingkan dengan kecamatan lainnya. Tercatat pada tahun 2018 hingga tahun 2021 dispensasi nikah di Kecamatan Kalitidu mencapai 149 kasus. Hasil dari penelitian yang menjadi penyebab tingginya permohonan dispensasi nikah di KUA Kecamatan Kalitidu tahun 2021 adalah karena faktor budaya atau adat istiadat, faktor media sosial, faktor rendahnya pendidikan dan banyaknya perempuan yang hamil diluar nikah. Dari sini dapat ditarik kesimpulan bahwa tingginya perkara pengajuan dispensasi nikah di Kecamatan Kalitidu Kabupaten Bojonegoro adalah disebabkan oleh beberapa faktor tersebut di atas.
EKSISTENSI HUKUM ISLAM DALAM KANCAH HUKUM NASIONAL Arief Hanif, Hamdan; Aisyah Nurhana
Sahaja: Journal Sharia and Humanities Vol. 2 No. 2 (2023): Sahaja: Journal Sharia and Humanities
Publisher : Universitas Darunnajah Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61159/sahaja.v2i2.148

Abstract

Indonesia is a state of law as affirmed in the results of the amendment to the 1945 Constitution Article 1 paragraph (3). The law became a milestone in the life of Indonesian society. Almost all aspects of life should be regulated in national law so that there are guidelines for action. The development of this national law must contain elements that can protect the needs and rights of the community, one of which is the religious aspect. Islamic law is also one of the sources of substance of Indonesian national law because the majority of the Indonesian population are followers of Islam. This article seeks to discuss Islamic laws that later had an influence on Indonesian national law. The method used in this study is descriptive research. Descriptive research is a research step carried out by providing research in the form of an effort to describe a symptom, event, and event that occurs.
PERAN PENTING HUKUM ISLAM DALAM PERATURAN HUKUM INDONESIA Arief Hanif, Hamdan; Fajar Akbar
Sahaja: Journal Sharia and Humanities Vol. 3 No. 1 (2024): Sahaja: Journal Sharia and Humanities
Publisher : Universitas Darunnajah Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61159/sahaja.v3i1.200

Abstract

Islamic law is a topic of conversation among both practitioners and academics. Not only in His laws but also in the procedures for establishing and implementing laws using Islamic teachings. This topic is usually discussed not only in the Legal Studies program but also in every faculty, both the Faculty of Law and the Faculty of Sharia and even in other faculties. There is an assumption by some Islamic law experts who doubt that Islamic law has no place and does not fill the substance of national law. The legal system that applies in Indonesia is a mixed legal system. As a former Dutch colony, the Indonesian legal system tends to follow the civil law legal system or continental European law, however, in the formation of laws and regulations in Indonesia, the Islamic legal system also has an influence. This is because the majority of the population in Indonesia is Muslim. So, existentially, the position of Islamic law in national law is a sub-system of national law. Because of Him, Islamic law also has the opportunity to contribute to the formation and renewal of national law, although it must be acknowledged that His problems and obstacles have never ended. Muslims also have the belief that all commands will be obeyed and all prohibitions will be avoided. This belief will give rise to a unified understanding that Islamic teachings (ethical and legal values) will be applied in the implementation of state affairs. If we talk about the important role of Islamic law in legal regulation in Indonesia, it can be seen from two sides, namely first from the side of Islamic law as one of the sources of national law formation and second from the aspect of the adoption of Islamic law as positive law that applies specifically in certain legal fields. . Islamic Law and National Law also have a relationship, namely Islamic Law is part of National Law because in fact national law is a law established by the Indonesian nation and applies to the Indonesian occupation. Here the author is interested in discussing the article with the title "The Important Role of Islamic Law in Legal Regulations in Indonesia" and also explaining the various types of Islamic law that apply in Indonesia itself. The author created this article with the aim of informing readers about the important role of Islamic law itself in the legal regulations that apply in Indonesia and is expected to motivate everyone to be better in the future
The Concept of Hadhanah (Child Custody) After Divorce in Islamic Civil Law: Arief Hanif, Hamdan; Nissa Salsabila, Aulia; Hubur, AA
Al Irsyad: Jurnal Studi Islam Vol. 2 No. 2 (2023): Al Irsyad: Jurnal Studi Islam
Publisher : STAI Publisistik Thawalib Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54150/alirsyad.v2i2.177

Abstract

Divorce increases every year, and hadhanah is essential to maintain balanced child custody in accordance with Islamic law and the principle of prioritizing benefit (maslahah). The purpose of this study is to explain and describe hadhanah in depth. The research uses qualitative methods with a literature study approach, employing documentation for data collection, data reduction, and presentation for processing, and ensuring validity through source triangulation. This study reveals that the implementation of hadhanah (child custody) in Indonesia has moved beyond purely normative considerations, such as gender or lineage, and now prioritizes the principle of the best interests of the child. Judges increasingly take into account the child’s psychological well-being, the emotional and financial capacity of the guardian, and the stability of the post-divorce environment. The research highlights the need to reinterpret classical fiqh in light of contemporary social contexts. Thus, the findings promote a more adaptive approach to Islamic law one that ensures holistic protection for children in hadhanah cases. Conclusion: This study provides positive insight for parents in educating their children after divorce.
Peran Sarjana Syariah Dalam Dunia Advokat (Antara Peluang dan Tantangan) Arief Hanif, Hamdan; Listyorini, Indah
Al Maqashidi : Jurnal Hukum Islam Nusantara Vol. 7 No. 1 (2024): Al Maqashidi : Jurnal Hukum Islam Nusantara
Publisher : UNIVERSITAS NAHDLATUL ULAMA SUNAN GIRI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32665/almaqashidi.v7i1.3011

Abstract

Dalam artikel ini akan dibahas, bagaimana peluang dan tantangan seorang sarjana syariah untuk menjadi seorang advokat. Sebelum diterbitkanya undang – undang advokat  yaitu Undang – undang nomor 18 tahun 2003 dimana seorang lulusan syariah merasa diskriminatif ketika ingin menjadi advokat. Namun, setelah empat tahun undang – undang nomor 18 tahun 2003 disahkan, pemberlakuan ini tidak dijadikan kesempatan untuk lulusan sarjana syariah menjadi seorang advokat atau pengacara. Dari sekian banyak yang mendaftar menjadi advokat yaitu 1137 hanya 7 orang dari lulusan sarjana syariah. Dari realitas yang ada, membuktikan bahwa dari sekian banyak yang mendaftar, hanya segelintir orang dari lulusan syari’ah yang tertarik menjadi advokat. Yang dimana, mayoritas yang mendaftar adalah mereka – mereka dari lulusan sarjana hukum. Kengganan untuk melakukan sumpah, belum lagi adanya stigma buruk dan juga kurikulum pembelajaran yang masih sangat kurang, serta pendapatan yang tidak menentu. Perlu adanya keikut sertaan Asosiasi Pengacara Syariah Indonesia (APSI) untuk memberikan motivasi dan mendorong sarjana syariah agar tertarik untuk menjadi seorang advokat. Kata Kunci: Profesi, Hukum, Advokat, Peluang, Tantangan
Pernikahan Paksa dan Dampaknya terhadap Keutuhan Rumah Tangga dalam Perspektif Hukum Islam Arief Hanif, Hamdan
SiRad: Pelita Wawasan June (Vol. 1 No. 2, 2025)
Publisher : Yayasan Nurul Musthafa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64728/sirad.v1i2.art3

Abstract

Marriage in Islamic teachings is a sacred bond that is clearly regulated through the Qur'an and hadith, and aims to create a family that is sakinah, mawaddah, and rahmah. One of the main principles in marriage according to Islamic law is the willingness (ridha) of both parties, both the groom and the bride. However, the reality on the ground shows that the practice of forced marriage still occurs in various regions of Indonesia, especially in communities with strong customs, low socio-economic conditions, and limited understanding of religion. This practice not only contradicts the principles of Islamic law, but also has serious impacts on the integrity of the household, such as prolonged conflict, domestic violence (KDRT), and divorce.This study aims to explore and analyze how Islamic law views forced marriage, as well as examine its social and psychological implications for household stability. Using a normative qualitative approach and library research, this article examines the views of classical and contemporary scholars, and compares them with positive law in Indonesia. The results of the study show that the majority of scholars reject forced marriage because it is contrary to maqashid al-shariah (the objectives of sharia) which uphold freedom, welfare, and protection of individual rights. [Perkawinan dalam ajaran Islam merupakan ikatan suci yang diatur secara jelas melalui Al-Qur’an dan hadis, serta bertujuan untuk menciptakan keluarga yang sakinah, mawaddah, dan rahmah. Salah satu prinsip utama dalam pernikahan menurut hukum Islam adalah adanya kerelaan (ridha) dari kedua belah pihak, baik mempelai pria maupun wanita. Namun, kenyataan di lapangan menunjukkan bahwa praktik perkawinan paksa masih berlangsung di berbagai wilayah Indonesia, terutama di masyarakat dengan adat yang kuat, kondisi sosial ekonomi rendah, serta pemahaman agama yang terbatas. Praktik ini tidak hanya bertentangan dengan prinsip hukum Islam, tetapi juga menimbulkan dampak serius terhadap keutuhan rumah tangga, seperti konflik berkepanjangan, kekerasan dalam rumah tangga (KDRT), hingga perceraian.Penelitian ini bertujuan untuk mengeksplorasi dan menganalisis bagaimana hukum Islam memandang perkawinan paksa, serta menelaah implikasi sosial dan psikologisnya terhadap stabilitas rumah tangga. Dengan menggunakan pendekatan kualitatif normatif dan studi pustaka (library research), artikel ini mengkaji pandangan ulama klasik dan kontemporer, serta membandingkannya dengan hukum positif di Indonesia. Hasil kajian menunjukkan bahwa mayoritas ulama menolak perkawinan paksa karena bertentangan dengan maqashid al-shariah (tujuan syariat) yang menjunjung tinggi kebebasan, kemaslahatan, dan perlindungan hak individu.]
Integration of Islamic Law and Positive Law in the Context of Legal Pluralism in Indonesia Arief Hanif, Hamdan; Indah Listyorini
Qoumun: Jurnal Pengabdian Masyarakat Vol 1 No 2 (2025): Qoumun: Journal of Social and Humanities
Publisher : Cv. Kayaswara

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

Abstract

In Indonesia, the coexistence of multiple legal systems namely the national or positive law, customary (adat) law, and Islamic law (sharia/fiqh) gives rise to complex challenges of harmonisation within a plural legal order. This article examines how Islamic law and positive law are integrated (or fail to integrate) in the Indonesian legal system, especially in light of the country’s foundational ideology of Pancasila and plural religious and cultural composition. Using a normative‐juridical approach complemented by doctrinal analysis of legislation, judicial decisions and scholarly literature, this research explores the structural, normative and practical dynamics of integration, the obstacles encountered (such as conflicting norms, jurisdictional overlaps, human-rights tensions), and the opportunities for re-conceptualising legal pluralism as complementary rather than competing systems. The results indicate that while Islamic law is not fully codified as national law, its values have increasingly been absorbed into positive law through mechanisms such as legislative receptio, judicial interpretation, and regional regulation (particularly in special-autonomy regions). The discussion highlights that sustainable integration depends on recognition of pluralism, legal certainty, rights protection, and contextualisation of Islamic legal norms within national and global human-rights frameworks. The conclusion proposes a model of harmonised pluralism that respects diversity while maintaining coherence and justice in the national legal order.
Co-Authors Aisyah Nurhana Alfikrul Akbar Fajar Akbar Hubur, Aa Indah Listyorini Listyorini, Indah Nissa Salsabila, Aulia Sofyan Munawar