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<![CDATA[KONSEPSI MAHRAM SEBAB PERZINAAN DALAM HUKUM ISLAM: Kajian Aplikasi Qiyas Dalam Persoalan Larangan Perkawinan Anak Hasil Zina Dengan Ayah Biologisnya ]]>
<![CDATA[Moch Nurcholis]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 7 No. 2 (2019): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v7i2.216
<![CDATA[Jurisprudence books divide the concept of marriage into two groups, First, the group that is permissible for marriage. Second, the group that is not allowed or forbidden to be married (mah}ram). The concept is based on the presence or absence of blood relations between the bride and groom. So in the fiqh study mah}ram is divided into three in general namely mah}ram bi nasab, mah}ram bi mus}aharah and mah} ram bi roudlo`. However, there is a relationship where the scholars disagree, namely whether a male adulterer has an affair with a daughter resulting from adultery ?. This is interesting to study considering that both fiqh books and laws in Indonesia have stated that children born outside a legal marriage (both adultery and siri) only have a nasab relationship (mah}ram) with the mother and family of the mother . To answer the problem of whether a male adulterer has a relationship with a daughter of adultery and may or may not get married, the writer will examine the criteria of mah}ram contained in the books of fiqh. After obtaining data about the forms of security, it is then analyzed using the legal excavation method in the form of qiyas. In the qiyas methodology there are stages to finding `illat law. The technique of determining `illat can be done by using two common methods, namely using the theorem naqli and` aqli. So that the 'illat law emerges 'illat similarity between cells of genetic material contained in sperm and milk so as to make both of them a major influence on the mental and physical health of a child born or breastfed that is inherited from the genetic cells of his parents. From these findings, it can be concluded that the marriage between biological father and daughter resulting from adultery is prohibited.]]>
<![CDATA[USIA NIKAH PERSPEKTIF MAQASHID PERKAWINAN: TELAAH SYARAT USIA MINIMUM PERKAWINAN PASCA PUTUSAN MAHKAMAH KONSTITUSI NOMOR:22/PUU-XV/2017 ]]>
<![CDATA[Moch Nurcholis]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 8 No. 1 (2020): Juni ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v8i1.232
<![CDATA[This research departs on academic anxiety related to the rationale of determining marriage age requirements in the statute, which is not regulated in classical fiqh. The main issues to be examined are concerning: (1) Determination of marriage age requirements according to Islamic law (2) Equalization of male and female marriage ages according to Islamic law (3) Correlation of equal marriage age with marriage maqashid. The results of the study concluded that; (1) Determination of the age requirement of marriage, however it is not discussed in classical fiqh, but has an academic foundation in accordance with Islamic law; (2) Equalization of male and female marriage age is in accordance with the principle of equality (al-musawah) in Islamic law; (3) Equalization of marriage age has a positive correlation in realizing maqashid marriage.]]>
<![CDATA[KONTRIBUSI MUI DALAM REKONFIGURASI SYARIAH DI INDONESIA: (Melacak Peran dan Upaya MUI dalam Birokratisasi Syariah di Indonesia) ]]>
<![CDATA[Moch. Nurcholis]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 8 No. 2 (2020): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v8i2.295
<![CDATA[This research describes the contribution of MUI in the reconfiguration of sharia in Indonesia, from being an unwritten law to a binding law. MUI's efforts in reconfiguring sharia are carried out through the bureaucratization of sharia, namely the process of incorporation of sharia into national law which at an empirical level has been lived and carried out by the Muslim community in Indonesia. In contrast to the process of shariatisation or law Islamization which presupposes the replacement of national law with religious law, sharia bureaucratization is the work of labeling sharia law in legislation as an effort to guarantee legal certainty, administrative order, and achieve justice in legal disputes. The significance of the MUI's contribution in the effort to reconfigure Islamic law is evidenced by the issuance of statutory regulations sourced from fatwa products. Reconfiguration efforts are carried out in three ways, namely; First, to provide support for the birth of certain laws and regulations; Second, provide critical support and correction to a statutory regulation; Third, give a sharia fatwa.]]>
<![CDATA[HUBUNGAN KEPERDATAAN ANAK DI LUAR NIKAH PERSPEKTIF SEJARAH SOSIAL HUKUM ISLAM ]]>
<![CDATA[Moch. Nurcholis]]>;
<![CDATA[Muhammad Iqbal]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 9 No. 2 (2021): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v9i2.598
<![CDATA[In Indonesia, children out of wedlock are only related to their mothers. This can be seen in Article 46 UUP. No.1 of 1974 and Article 99 of the KHI. The rules are presumably still based on the classical fiqh understanding of the termination of the lineage of children out of wedlock. Then the Constitutional Court made a decision that the child also has a civil relationship with his biological father. From this problem, two questions arise. First, how is lineage in Islamic law?. Second, how is the civil relationship between children out of wedlock from the perspective of the Social History of Islamic Law? When viewed from the focus of the study, this article includes historical-analytical research. When viewed from the operational data collection studied, this research is a library research. Primary and secondary data were analyzed using descriptive analysis method, by processing the study of the social history of Islamic law to find the meaning of civil relations. The approach used is a historical approach, which describes social phenomena in the past then drawn to the present to become more relevant. There are two research results: first, Based on the analysis, nasab which has been sacred, by some people it turns out that along with the development of the nasab era turned out to still be a difference among scholars with social development. Second, in the perspective of the Social History of Islamic Law, the Constitutional Court's decision regarding the civil relationship of children out of wedlock means the rights that exist within the lineage itself.]]>
<![CDATA[PENYAMAAN BATAS USIA PERKAWINAN PRIA DAN WANITA PERSPEKTIF MAQASID AL-`USRAH (ANALISIS PUTUSAN MAHKAMAH KONSTITUSI NOMOR 22/PUU-XV/2017) ]]>
<![CDATA[Moch. Nurcholis]]>
<![CDATA[ MAHAKIM Journal of Islamic Family Law Vol 3 No 1 (2019): January 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kediri ]]>
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DOI: 10.30762/mahakim.v3i1.129
<![CDATA[Marital Age Arrangement as ruled by UU Perkawinan and KHI is part of open legal policy category and has legal validity according to regulation of Constitutional Court (Mahkamah Konsitusi). Nevertheless, legal policy must be positioned unexceeding authority, unbreaking morality and rationality of law, not to impact intolerable injustices, and not clearly contradicting Indonesian Constitution (UUD) 1945. Hence, relating to questioning phrases in article 7 verse 1 “in 16 years old” as part of Marital Law N. 1/1974. The Constitutional Court on its court decision explains that that provision is has not binding legal force. This decision has implicated obligation of equalizating minimum age of marriage (both male and female). Then, what is maqasid al-usrah thought on this decision? To answer that question, this research will explain criteria of adulthood from Islamic Law perspective and maqasid al-usrah thought on equalizating minimum age of marrige, both male or female. Islamic Law, throught its concept of baligh and `aqil, has opinion that measure of adulthood (both male and female) is same, where they have reached 15 years of age. Biologically, male is considered adult when he released sperm firstly. And female is considered adult when she menstruasting for the first time, or her sense of smell is more sensitive, or changing vocal sound, or growing some hair around her vagina and on armpits. Equalizating marital age between man and woman is justified based on maqasid al-usrah and Islamically legal as long as its purpose is implementing the marital goals]]>
<![CDATA[Substantive Maturity in ‘Āishah’s Marriage ]]>
<![CDATA[Moch. Nurcholis]]>;
<![CDATA[Mohammad Fajrul Falah Afandi]]>;
<![CDATA[Mayla Aflahul Karimah]]>;
<![CDATA[Abdul Latif]]>
<![CDATA[ Jurnal Hikmatuna Vol 7 No 1 (2021): HIKMATUNA: Journal for Integrative Islamic Studies, June 2021 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v7i1.3319
<![CDATA[This study aims to analyze the substantive maturity of Aishah's marriage, where based on the hadist of the Prophet, Aishah married the Prophet at the age of 6 years and started married at the age of 9 years. The information contained in the hadith is closely related to the issue of child marriage in the mainstream discourse of protecting children's rights, particularly the rules for limiting the age of marriage that have been implemented so far. The method used in analyzing the above problems is descriptive with an approach to the history of Islamic law. This study notes that 'Aishah marriage has fulfilled the substantive maturity element, both physically which is marked by reproductive readiness and non-physical with indicators of intellectual maturity. Besides that, the age of marriage 'Aishah is done by determining the element of purpose (al-ḥadf) in the form of maturity quality and the component of means (al-wasīlah) in the form of age. Thus, this element has significance for religious legality guarantees related to the rules for the age limit of marriage that apply in Muslim countries.]]>
<![CDATA[PELATIHAN DAN PENERAPAN ILMU SHOROF PADA SANTRI TINGKAT ALIYAH DI PONDOK BUMI DAMAI AL-MUHIBBIN ]]>
<![CDATA[Moch. Nurcholis]]>;
<![CDATA[Fathoni Fathoni]]>;
<![CDATA[Muhammad Muslih]]>
<![CDATA[ ABDIMASY: Jurnal Pengabdian Kepada Masyarakat Vol. 1 No. 2 (2022): Desember 2022 ]]>
Publisher : <![CDATA[LPPM Institut Agama Islam Bani Fattah Jombang ]]>
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DOI: 10.52431/abdimasy.v1i2.935
<![CDATA[Abstrak Pelaksanaan kegiatan Masyarakat (PKM) pada tahun ini diharapkan dapat memberikan hasil yang baik bagi masyarakat, santri dan terutama sasaran yang dikenai program. Berkaitan dengan diadakannya Pelaksanaan kegiatan Masyarakat (PKM) ini bertempat di pesantren maka yang harus dilakukan adalah melaksanakan pelatihan dan penerapan. Sebagaimana aktivitas yang sudah dibuat oleh para pengasuh dan seluruh jajaran kepengurusan di pesantren. Pelatihan dan penerapan merupakan salah satu metode pengajaran yang tidak bisa lepas bagi pembelajaran santri dan sebagai bahan pedoman guru untuk mengimplementasikan ilmu shorof ke kitab kuning agar santri mampu membaca kitab kuning dengan baik dan benar. Faktor-faktor yang sering dijumpai adalah terhambatnya pelatihan dan penerapan yang dialami oleh santri kemudian tidak ada praktek dalam bentuk simulasi ilmu shorof ke kitab kuning. Solusi yang bisa dipersiapkan adalah dengan cara membiasakan pelatihan dan penerapan sebagai penunjang aktivitas santri agar mampu membaca kitab-kitab kuning, dengan harapan dapat mengurangi kesulitan didalam memahami dan mendalami ilmu shorof. Setelah melakukan pembiasaan dibutuhkan pendampingan dalam bentuk pelatihan untuk dapat memastikan kalau santri tetap berada di jalur pemahaman konsep yang benar. Sering kali konsep yang diberikan dikelas masih rancu sehingga harus ada pengaplikasikan dalam keseharian santri. Pendampingan tetap dibutuhkan pasca pelatihan dan penerapan agar apa yang diterima di pelatihan dan penerapan tidak sia-sia. Kegiatan ini bertujuan untuk mengenalkan mufrodat dan memperkaya lafadz yang sulit difahami baik didalam kelas maupun diluar kelas supaya santri bisa menggunakan bahasa yang sederhana dan lugas ketika membaca kitab kuning. Dengan adanya pelatihan dan penerapan menunjukkan bahwa santri sangat antusias dan aktif ketika berintraksi dengan guru saat pembelajaran. Selain itu, pembelajaran tersebut dapat meningkatkan pemahaman ilmu shorof pada santri sebagai bekal ketika membaca kitab-kitab kuning. Abstract The implementation of Community Activities (PKM) this year is expected to provide good results for the community, students and especially the targets subject to the program. Related to the implementation of Community Activities (PKM) at the pesantren, all that must be done is to carry out training and application. As the activities that have been built by the caregivers and the entire management ranks in pesantren. Training and application is one of the teaching methods that cannot be separated for santri learning and as a guideline for teachers to implement shorof science to the yellow book so that students are able to read the yellow book properly and correctly. Factors that are often encountered are the inhibition of training and application experienced by students then there is no training in the form of simulation of shorof science to the yellow book. The solution that can be prepared is to familiarize training and application as a support for santri activities in order to be able to read the yellow books, in the hopes of reducing difficulties in understanding and deepening the science of shorof. After habituation, assistance is needed in the form of training to be able to ensure that students remain on the right path of understanding concepts. Often the concept given in the class is still ambiguous so there must be application in the daily life of the santri. Assistance is still needed after training and application so that what is accepted in training and implementation is not in vain. This activity aims to introduce muphrodat and enrich lafadz which is difficult to understand both in the classroom and outside the classroom so that students can use simple and straightforward language when reading the yellow book. With the training and application shows that students are very enthusiastic and active when interacting with teachers during learning. In addition, the learning can increase the understanding of shorof science in santri as a provision when reading the yellow books. ]]>
<![CDATA[CHILDFREE: BETWEEN HUMAN POPULATION ISSUES AND THE PURPOSE OF MARRIAGE IN ISLAM (MAQASID AL-NIKAH) ]]>
<![CDATA[Moch. Nurcholis]]>;
<![CDATA[Muhammad Rizki Maulana]]>
<![CDATA[ Minhaj: Jurnal Ilmu Syariah Vol. 4 No. 2 (2023): Juli ]]>
Publisher : <![CDATA[Lembaga Penerbitan Jurnal Ilmiah Institut Agama Islam Bani Fattah Jombang ]]>
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DOI: 10.52431/minhaj.v4i2.1989
<![CDATA[In Islam the main purpose of marriage and family is to maintain the human population. Meanwhile, today's modern humans are faced with the threat of overpopulation of mankind. It is in this context that childfree is studied. This study focuses on the views of Islamic law on childfree. This focus is revealed in research questions about the concept and factors of childfree, and its status in view of the purpose of marriage in Islam (maqasid al-nikah). Qualitative methods are used in this study by utilizing library research. The approach used is the philosophy of Islamic law. Data collection is done by documentation. While the analysis is carried out in a cycle-systemic manner. This research concludes; First, Childfree is one of the choices of modern humans in running a family system. Happiness in a family through Childfree is not determined by the presence of offspring. Second, Childfree is inconsistent with the purpose of marriage (maqasid al-nikah) in Islam. This is because it has the potential to threaten the existence of the continuity of human life on earth.]]>
<![CDATA[Fikih Maqasid dalam Fatwa Majelis Ulama Indonesia tentang Penggunaan Vaksin Covid-19 Produk Astrazeneca ]]>
<![CDATA[Moch. Nurcholis]]>
<![CDATA[ Tribakti: Jurnal Pemikiran Keislaman Vol. 32 No. 2 (2021): Tribakti: Jurnal Pemikiran Keislaman ]]>
Publisher : <![CDATA[Universitas Islam Tribakti (UIT) Lirboyo Kediri ]]>
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DOI: 10.33367/tribakti.v32i2.1741
<![CDATA[The rapid advancement of fiqh discourse has reached a thematic study phase and has shifted to a philosophical style. The philosophical type can be carried out through an integrated combination of fiqh and maqasid al-shari‘ah to produce a fiqh maqasid discourse in the Indonesian Ulama Council’s Fatwa Number 14 of 2021. Fiqh maqasid epistemology also needs to be addressed in this discourse. Efforts to reveal the existence of fiqh maqasid in the MUI fatwa and its epistemological building in this study used content analysis methods and Islamic legal philosophy as the approach. This research concludes that the fiqh maqasid paradigm has been applied in the MUI fatwa by using tarjih based on maqasid al-shari‘ah. In the realm of epistemology, fiqh maqasid originates from transcendental texts supported by ijma‘, and qawa’id al-fiqh. The paradigm in fiqh maqasid involves an integral relationship between ushul al-fiqh, fiqh, reality, maqasid al-shari‘ah, and qawa’id al-fiqh. While the truth in fiqh maqasid is based on the pragmatic theory of truth using instruments of utility, workability, satisfactory consequences.]]>
<![CDATA[Fikih Maqasid dalam Fatwa Majelis Ulama Indonesia tentang Penggunaan Vaksin Covid-19 Produk Astrazeneca ]]>
<![CDATA[Moch. Nurcholis]]>
<![CDATA[ Tribakti: Jurnal Pemikiran Keislaman Vol. 32 No. 2 (2021): Tribakti: Jurnal Pemikiran Keislaman ]]>
Publisher : <![CDATA[Universitas Islam Tribakti (UIT) Lirboyo Kediri ]]>
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DOI: 10.33367/tribakti.v32i2.1741
<![CDATA[The rapid advancement of fiqh discourse has reached a thematic study phase and has shifted to a philosophical style. The philosophical type can be carried out through an integrated combination of fiqh and maqasid al-shari‘ah to produce a fiqh maqasid discourse in the Indonesian Ulama Council’s Fatwa Number 14 of 2021. Fiqh maqasid epistemology also needs to be addressed in this discourse. Efforts to reveal the existence of fiqh maqasid in the MUI fatwa and its epistemological building in this study used content analysis methods and Islamic legal philosophy as the approach. This research concludes that the fiqh maqasid paradigm has been applied in the MUI fatwa by using tarjih based on maqasid al-shari‘ah. In the realm of epistemology, fiqh maqasid originates from transcendental texts supported by ijma‘, and qawa’id al-fiqh. The paradigm in fiqh maqasid involves an integral relationship between ushul al-fiqh, fiqh, reality, maqasid al-shari‘ah, and qawa’id al-fiqh. While the truth in fiqh maqasid is based on the pragmatic theory of truth using instruments of utility, workability, satisfactory consequences.]]>
