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REORIENTASI LGBT DI INDONESIA (STUDI FIQH AL-HADITS) Nasrun, Mahdalena
JURIS (Jurnal Ilmiah Syariah) Vol 16, No 1 (2017)
Publisher : Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia

Liberal NGOs such as Ardhanary Institute, Gaya Nusantara and Arus Pelangi devoted their bodyfor LGBT with a statement “my body is mine, not the one who has the right to govern my body, notthe parents, the state, and even the religion”. This movement is disturbing the community. Theresearch question of the study was how did LGBT exist in Indonesia? And how does fiqh al hadithview about LGBT. This study used normative legal research. The result of this study revealed that theexistence of LGBT in Indonesia in its history. Prohibition and punishment have been explained inthe book of Tuhfah al Ahwaz , the fatawa of MUI (Indonesian Council of Ulama) (1974, 2014)in line with the criminal code article 292 homosexsual acts, article 4 point 1a of the law onpornography and contradictory to article 1 of law № 1 of 1974 about marriage.

Revitalizing Local Wisdom in Committing Radicalism in Aceh Happy Saputra; Mahdalena Nasrun; Muhammad Anzaikhan
INNOVATIO: Journal for Religious Innovation Studies Vol 21 No 2 (2021)
Publisher : Postgraduate Studies UIN Sulthan Thaha Saifuddin Jambi

Local wisdom is known as a cultural asset that develops in an area, all policies and customs that play a role in Aceh will become a culture that is respected and appreciated in Aceh. In its development, local wisdom is very influential in protecting people's thoughts, including the seeds of radicalism. The existence of radicalism in Aceh was most evident during the conflict between the Republic of Indonesia and the separatist movement in Aceh. After the peace period of the MOU Helsingki took place, radicalism in Aceh did not occur openly. Only ripples of thought trying to incite from within the disapproval of the current government. You could say, the turmoil arose because of the influence of political color, where the current population of Aceh is quantitatively more inclined to the failed presidential candidate. The problem raised in this study is how to revitalize the values of Aceh's local wisdom which are threatened with fading due to the globalization of foreign cultures. This research design uses qualitative with reference sources based on literature and field studies. The analysis technique is descriptive. The findings of this study are that local wisdom is ideal in countering the existence of radicalism in Aceh through the media meuseumeuraya, tengku authorities, implementing the values of ‘hadih madja’, sub-district da'i programs, and so on. In conclusion, strengthening local wisdom in Aceh is very urgent because the character of the Acehnese people respects traditional values and authority more than the government authority. Abstrak: Kearifan lokal dikenal sebagai aset budaya yang berkembang di suatu daerah, semua kebijakan dan kebiasaan yang memainkan peran keacehan akan menjadi suatu kultur yang dihormati dan dihargai di Aceh. Pada perkembangannya kearifan lokal sangat berpengaruh dalam memproteksi pemikiran masyarakat termasuk bibit-bibit radikalisme. Eksistensi radikalisme di Aceh paling kentara terjadi pada masa konflik antara NKRI dan gerakan sparatis di Aceh. Setelah masa damai MOU Helsingki terjadi, radikalisme di Aceh tidak terjadi secara terbuka. Hanya riak-riak pemikiran yang mencoba menghasut dari dalam tentang ketidaksetujuan terhadap pemerintahan saat ini. Bisa dibilang, gejolak itu muncul karena pengaruh warna politik yang mana saat ini penduduk Aceh secara kuantitas lebih condong pada calon Presiden yang gagal terpilih. Adapun masalah yang diangkat dalam penelitian ini adalah bagaimana merevitalisasikan nilai-nilai kearifan lokal Aceh yang terancam pudar akibat serangan globalisasi budaya luar. Design penelitian ini menggunakan kualitatif dengan sumber referensi berbasis kajian pustaka dan lapangan. Teknik analisis berupa deskriptif. Temuan dari penelitian ini adalah kearifan lokal sangat ideal dalam menangkal eksistensi radikalisme di Aceh melalui media meuseumeuraya, otoritas tengku,implementasi nilai hadih madja, program da’i kecamatan dan lain sebagainya. Kesimpulannya, penguatan kearifan lokal di Aceh sangat urgen karena karakter masyarakat Aceh lebih menghormati nilai dan otoritas adat dibanding otoritas pemerintah. Kata-kata kunci: revitalisasi, kearifan lokal, radikalisme

Hambatan Mediator Dalam Mediasi Perkara Waris (Studi kasus Mahkamah Syar’iyah Banda Aceh Kelas I-A) Ridwan Nurdin; Mahdalena Nasrun; Rhoni Ismunandar
Jurnal Justisia : Jurnal Ilmu Hukum, Perundang-undangan dan Pranata Sosial Vol 5, No 1 (2020)
Publisher : Law Department, Sharia and Law Faculty.

Kasus sengketa waris tidak mampu dimediasikan, mediator sendiri kesulitan untuk menyelesaikan permasalahan terkait dengan masalah internal keluarga. Oleh karena itu, penulis dapat mengetahui bagaimana konsep dan pelaksanaan mediasi dan bagaimana tantangan proses dan penyelesaian pidana melalui mediasi dalam menyelesaikan perkara waris di Mahkamah Syar’iyyah Banda Aceh Kelas IA. Penelitian ini dilakukan dengan menggunakan pendekatan studi kasus (case study). Data-data yang dikumpulkan dianalisis melalui cara analisis-deskriptif. Temuan penelitian menunjukkan bahwa konsep mediasi yang dijalankan di Mahkamah Syar’iyah Banda Aceh, melihat Perma No. 1 Tahun 2016 sebagai landasan hukum mediasi sebagai prosedurnya di Mahkamah Syar’iyah Banda Aceh Kelas IA. Pelaksanaan setiap perkara perdata wajib dilakukan mediasi, dengan melibatkan para pihak untuk berperan langsung dalam proses mediasi dan apabila salah satu pihak tidak mau di mediasi maka perkara tersebut batal demi hukum. Tantangan proses dan penyelesaiannya lebih kepada para pihak yang membuat perkara tersebut berhasil atau tidak, dikarenakan mediator hanya memfasilitasi akan tempat dan memberi solusi yang baik terhadap keduanya.Dalam penyelesaiannya apabila mediasi berhasil maka mediator membuat sebuah pernyataan bahwa mediasi telah berhasil.Apabila perkara itu gagal, maka mediator juga membuat pernyataan bahwa mediasi tidak mencapai kesepakatan. Sedangkan penyelesaian pidana melalui mediasi tidak ada dikarenakan Mahkamah Syar’iyah tidak menerima kasus pidana.

Pembagian Rumah Tuo dalam Warisan Adat Aneuk Jamee Ditinjau Menurut Fiqh Mawaris (Studi di Kecamatan Tapaktuan) Mahdalena Nasrun; Rizki Mardhatillah Mouna
Media Syari'ah Vol 21, No 2 (2019)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v21i2.6493

Abstrak: Pembagian rumah tuo dalam warisan adat Aneuk Jamee di Kecamatan Tapaktuan berbeda dengan fiqh mawaris. Tujuan penelitian ini untuk mengetahui praktik pembagian warisan rumah tuo dan untuk mengetahui tinjauan fiqh mawaris dalam pembagian warisan rumah tuo dalam masyarakat adat Aneuk Jamee. Metode penelitian ini adalah kualitatif, sedangkan jenis penelitian lapangan (field research) dengan pendekatan studi kasus (case study). Hasil dari penelitian ini menunjukkan bahwa praktik pembagian rumah tuo dalam warisan adat aneuk jamee telah dilakukan sejak dulu, yaitu dengan memberikan hak waris kepada perempuan lebih besar daripada laki-laki. Pembagian rumah tuo dalam warisan adat aneuk jamee tidak bertentangan dengan hukum Islam, karena dilakukan dengan tiga tahapan umum. Yang pertama, kesesuaian waktu dalam pembagian harta warisan yaitu setelah wafatnya pewaris. Kedua meskipun ukuran besaran yang didapat berbeda antara anak laki-laki dan anak perempuan, tetapi sesuai dalam asas kewarisan pada rasa keadilan dan kerelaan masing-masing ahli waris. Ketiga, kesesuaian dengan qawa’id al fiqhiyah al ‘adah al muhakamah dalam hal kebiasaan baik yang tumbuh dan berkembang di masyarakat Aneuk Jamee untuk melindungi anak perempuan.Abstract: The division of tuo house in Aneuk Jamee's traditional heritage in Tapaktuan District is different from fiqh mawaris. The purpose of this study was to determine the practice of distributing the inheritance of tuo houses and to find out the fiqh review of mawaris in the distribution of inheritance of tuo houses in the Aneuk Jamee indigenous community. This research method is qualitative, while the type of field research (field research) with a case study approach. The results of this study indicate that the practice of distributing house tuo in the aneuk jamee customary heritage has been done long ago, namely by giving inheritance rights to women greater than men. The division of the tuo house in the aneuk jamee traditional heritage is not contrary to Islamic law, because it is carried out in three general stages. First, the suitability of time in the distribution of inheritance is after the death of the testator. Second, although the size of the amount obtained is different between boys and girls, but according to the principle of inheritance on the sense of justice and willingness of each heir. Third, conformity with qawa'id al fiqhiyah al ‘adah al muhakamah in terms of good habits that grow and develop in the Aneuk Jamee community to protect girls.

REORIENTASI LGBT DI INDONESIA (STUDI FIQH AL-HADITS) Mahdalena Nasrun
JURIS (Jurnal Ilmiah Syariah) Vol 16, No 1 (2017)
Publisher : Institut Agama Islam Negeri Batusangkar

Liberal NGOs such as Ardhanary Institute, Gaya Nusantara and Arus Pelangi devoted their bodyfor LGBT with a statement “my body is mine, not the one who has the right to govern my body, notthe parents, the state, and even the religion”. This movement is disturbing the community. Theresearch question of the study was how did LGBT exist in Indonesia? And how does fiqh al hadithview about LGBT. This study used normative legal research. The result of this study revealed that theexistence of LGBT in Indonesia in its history. Prohibition and punishment have been explained inthe book of Tuhfah al Ahwaz , the fatawa of MUI (Indonesian Council of Ulama) (1974, 2014)in line with the criminal code article 292 homosexsual acts, article 4 point 1a of the law onpornography and contradictory to article 1 of law № 1 of 1974 about marriage.

Keabsahan Pengucapan Ijab Kabul Menurut Pandangan Ulama Aceh Singkil Mahdalena Nasrun; Shalawati Shalawati
El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol 1 No 1 (2021): El-Hadhanah: Indonesian Journal of Family Law and Islamic Law
Publisher : Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry

The pronunciation of Ijab Kabul is a phenomenon that the Aceh Singkil Ulama respond to in contradiction, so that it becomes an interesting material to be discussed according to the Aceh Singkil Ulama. The research question in this thesis is, How is the legal consent in marriage according to the views of the Aceh Singkil Ulama. And what is the legal basis used by the Aceh Singkil Ulama against the conditions for the validity of the consent and acceptance in the marriage contract. In the discussion of this thesis using (Field research). The data sources are primary data sources and secondary data sources. Based on the research results obtained show that; First, the pronunciation of Ijab Kabul is something that is easy to pronounce, not to be complicated for men and the Aceh Singkil Ulama make it easier to pronounce the Ijab Kabul for those who carry out this marriage, namely being able to use their own language (regional language), the most important thing is not to deviate from the meaning of marriage. (al-zawaj). Second, the legal basis regarding the pronunciation of consent and consent in Surah Az-Zariyat verse 49 "And we created everything in pairs so that you remember the greatness of Allah", that Allah has indeed promised in the Qur'an every creature on this earth was created. by God in pairs. And marriage is a job that is recommended for men who are able to get married so hasten to get married. And in the Qur'an it is also explained in Surah Al-Maidah verse 1 "O you who believe! Fulfill promises. Livestock is lawful for you, except what will be mentioned to you, by not making hunting lawful when you are in ihram (Hajj or Umrah). Verily, Allah sets the law according to what He wills." From the explanation above, it can be concluded that the pronunciation of marriage is something that is easy to say and a job that is recommended by Allah SWT.

KEHUJJAHAN HADÄªá¹ Iâ€™MAL LIDUNYÄ€ KAANNAKA TAâ€™ISá¸¤U ABADAN WAâ€™MAL LIAKHIROTIKA KAANNAKA TAMÅªTU GODAN SEBAGAI DALIL ETOS KERJA Mahdalena Nasrun
Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah Vol 3 No 2 (2022): Jurnal Al-Iqtishadiah
Publisher : Program Studi Hukum Ekonomi Syariah Fakultas Syariah dan Hukum UIN Ar-Raniry

Iâ€™mal liddunyÄ kaannaka taâ€™Ä«syu abadan, waâ€™mal liÄkhirotika kaannaka tamÅ«tu godan very famous often quoted in various scientific articles. Whereas in fact, after reviewed furthermore this hadÄ«á¹¡ contradicts with the texts of the al-quran. The question in this research is whether this is a hadÄ«á¹¡? how is the hujjah hadÄ«á¹¡ i'mal liddunyaa kaannaka?. This research including a research library with approach a critical theory of matan hadÄ«á¹¡. The results of the research show that this is not a hadÄ«á¹¡, it is not found in the hadÄ«á¹¡ mu'tabar book; kutub al-tis'ah.Therefore this is just an expression (aá¹¡ar), in terms of sanad it is not marfu', not hadÄ«á¹¡ la ashla lahu. The source of this aá¹¡ar is thought to be from Ibn 'Umar, from Ali bin Abi Talib ra, from the words of 'Umar bin al-As. Matan criticism theory is used to evaluate aá¹¡ar, including its in not applicable (gair ma'mul bih). Contrary to a higher dalil, namely the al-quran. QS aÅ¼-Å»ÄriÄt verse 56 explains the essence of the purpose of human creation, namely to worship Allah SWT. In rhythm with QS al-Jumuah (62): 10) the order after praying is to seek sustenance. Likewise the same command to be balanced between the affairs of the hereafter and the world in QS al-Qaá¹£aá¹£ (28): 77. These verses are rules, guidelines, the spirit of motivation in carrying out every activity of human life in the world.

Salafi, Hadith, and Islamic Law: Identity Politics and Wahabi Movement in East Kalimantan Abdul Majid; Mahdalena Nasrun; Novizal Wendry; Ruslan Sangaji; Abdul Hakim
AHKAM : Jurnal Ilmu Syariah Vol 23, No 1 (2023)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v23i1.32139

This study explores the Salafi-Wahabi movement's typology of hadith understanding and its consequences for Islamic law. This qualitative study employs the identity politics theory and the hadith understanding theory. Identity politics is utilized to assess the Salafi movement, and the concept of hadith understanding is used to examine different understandings of hadith. This study found that Salafi developed as a response to the behavior of bid’ah (innovation in religion), currents of syncretism, pluralism, liberalism, and the legitimating influence of Shia. The Salafi believes that Islamic organizations in Indonesia have failed to respond and have even been dissolved by the current situation, leading Muslims to stray away from hadith. Their identity politics is defined through numerous projects, including returning to Quran and sunnah slogans, putting on robes (long garments for both men and women), beards, and kuniyah. This is a way for them to justify their existence to oppose conventional identities. This study contends that the Salafi group's textual understanding of hadith promotes rigid Islamic law, which leads to societal conflict. As a result, the government and religious institutions should work together to develop Washatiyah Islam as a counter-ideology and discourse. Abstrak: Kajian ini bertujuan untuk membahas tipologi pemahaman hadis kelompok Salafi-Wahabi dan implikasinya pada hukum Islam. Studi ini merupakan penelitian kualitatif dengan menggunakan teori politik identitas dan teori pemahaman hadis. Politik identitas digunakan untuk menganalisis Salafi sebagai sebuah gerakan, sedangan teori pemahaman hadis menganalisis varian pemahaman hadisnya. Artikel ini menyimpulkan bahwa kelompok Salafi berkembang akibat reaksi mereka terhadap perilaku bid'ah, sinkretisme, pluralisme, liberalisme dan pengaruh Syiah. Bagi mereka, organisasi Islam yang mainstrem di Indonesia gagal merespons bahkan ikut larut oleh arus tersebut sehingga umat Islam semakin jauh dari hadis. Politik identitas mereka diartikulasikan dengan berbagai proyek, yaitu kembali kepada al-Quran dan sunnah, pakaian gamis, jenggot dan penggunaan kuniyah. Hal ini merupa- kan cara untuk melegitimasi eksistensi mereka guna meresistensi identitas mainstream. Penelitian ini beragumen bahwa pemahaman hadis kelompok Salafi yang tekstual melahirkan hukum Islam yang kaku dan mengakibatkan konflik sosial. Karena itu, pemerintah dan organisasi keagamaan hendaknya mengembangkan Islam washatiyah sebagai kontra ideologi dan wacana.

Keabsahan Pengucapan Ijab Kabul Menurut Pandangan Ulama Aceh Singkil Mahdalena Nasrun; Shalawati Shalawati
El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol 1 No 1 (2021): El-Hadhanah: Indonesian Journal of Family Law and Islamic Law
Publisher : Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/hadhanah.v1i1.1617

The pronunciation of Ijab Kabul is a phenomenon that the Aceh Singkil Ulama respond to in contradiction, so that it becomes an interesting material to be discussed according to the Aceh Singkil Ulama. The research question in this thesis is, How is the legal consent in marriage according to the views of the Aceh Singkil Ulama. And what is the legal basis used by the Aceh Singkil Ulama against the conditions for the validity of the consent and acceptance in the marriage contract. In the discussion of this thesis using (Field research). The data sources are primary data sources and secondary data sources. Based on the research results obtained show that; First, the pronunciation of Ijab Kabul is something that is easy to pronounce, not to be complicated for men and the Aceh Singkil Ulama make it easier to pronounce the Ijab Kabul for those who carry out this marriage, namely being able to use their own language (regional language), the most important thing is not to deviate from the meaning of marriage. (al-zawaj). Second, the legal basis regarding the pronunciation of consent and consent in Surah Az-Zariyat verse 49 "And we created everything in pairs so that you remember the greatness of Allah", that Allah has indeed promised in the Qur'an every creature on this earth was created. by God in pairs. And marriage is a job that is recommended for men who are able to get married so hasten to get married. And in the Qur'an it is also explained in Surah Al-Maidah verse 1 "O you who believe! Fulfill promises. Livestock is lawful for you, except what will be mentioned to you, by not making hunting lawful when you are in ihram (Hajj or Umrah). Verily, Allah sets the law according to what He wills." From the explanation above, it can be concluded that the pronunciation of marriage is something that is easy to say and a job that is recommended by Allah SWT.

GOLD LOANS AT ISLAMIC BANK AMANAH SYARIAH BASED ON THE PERSPECTIVE OF ISLAMIC ECONOMIC LAW Yana Ilham; Mahdalena Nasrun
JURISTA: Jurnal Hukum dan Keadilan Vol. 6 No. 2 (2022): JURISTA: Jurnal Hukum dan Keadilan
Publisher : Centre for Adat and Legal Studies of Aceh Province (CeFALSAP)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.1234/jurista.v6i2.64

Institutions engaged in capital have their own system or method of channeling capital, such as the Amanah Syariah UPK which is an institution that manages activities to overcome and assist in the economic field, carried out independently in developing community welfare. Capital provided in the form of loans or debts with the object being gold. The focus of the problem in this study is how the consideration of UPK Amanah Syariah provides loans in the form of gold, how is the mechanism of gold loan practices at UPK Amanah Syariah Samatiga District, West Aceh Regency? and how the Islamic economic review of the management of profit sharing in gold loan practices at UPK Amanah Syariah. This research is a field research by conducting interviews and documentation, while the data analysis method is descriptive qualitative. This study concludes that first, the consideration of providing loans in the form of gold is based on the results of deliberations of several parties which resulted in a convention from conventional UPK to UPK Amanah Syariah to avoid usury. Second, the service set is 10% per year, lower than the previous 18%. The practice carried out at the time of ijab qabul uses a murabahah contract. Lending and returning according to the gold in the contract, or it can also be in the form of money worth the gold loaned.

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