Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan
JURNAL ILMIAH MIZANI : Wacana Hukum, Ekonomi, dan Keagamaan is a scientific publication journal that contains Islamic law, Economics, and Islamic Religious Studies to support the development of Islamic knowledge. This journal is published two times a year in March and September by Faculty of Islamic Law of State Institute for Islamic Studies (IAIN) Bengkulu.
Articles
10 Documents
Search results for
, issue
"Vol 7, No 2 (2020)"
:
10 Documents
clear
<![CDATA[INTEGRATION OF ISLAMIC SHARIA IN NATIONAL LEGAL SYSTEM ]]>
<![CDATA[M. Sulthon]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.3425
<![CDATA[The purpose of this study is to answer the formulation of the problem of how is the objective condition of Islamic law in the politics of law in Indonesia and to find a concept to integrate Islamic Islamic law into State law. The research method is qualitative with a normative, philosophical and sociological approach. Substantially, the idea of formalizing Islamic law in Indonesia cannot be maximized without adaptation and reform to Islamic law, namely through ijtihad and maslahat. Every text of the Al-Qur’an and hadith that contains the law must contain maslahat. So that maslahat is an attempt to explore the meaning of the text of the Al-Qur’an. Maslahat is operationally manifested in the form of ijtihad theories, for example; qiyas, maslahah mursalah, istihsan, syad al-zdari’ah and urf. Likewise, maslahat affirmation of laws that are not contained in the Al-Qur’an and hadith, can be confirmative and can also be negative. The identification of maslahat as the essence of maqashid al-sharia is based on 1) the texts of the Al-Qur’an, the majority of which are in the form of amar and nahyu, (2) Illat and wisdom found in al-Quran and hadith, (3) al-Istiqra’.]]>
<![CDATA[DETERMINATION OF MARRIED DISPENSATION NUMBER: 008/Pdt.P/2018/Tgm AND 0012/Pdt.P/2019/Tgm IN MASLAHAH PERSPECTIVE ]]>
<![CDATA[Tiswarni Tiswarni]]>;
<![CDATA[Jayusman Jayusman]]>;
<![CDATA[Aimas Soleha Rohilati]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.3556
<![CDATA[This paper aims to analyze the judges’ considerations of the Class I B Tanggamus Religious Court in the case of the determination of the Marriage Dispensation Number 008/Pdt.P/2018/PA. Tgm and 0012/ Pdt.P/2019/PA.Tgm, and the reasons put forward by the petitioners, as well as reviewing them from the maslahahah side. This research method is descriptive qualitative, with the Ushul Fiqh approach. Collecting data through documentation and library research, using sources related to the main research problem, both primary and secondary sources with philosophical, juridical, and logical approaches, and content analysis techniques. As a result, the panel of judges gave its decision based on the fact that their marriage could be carried out immediately because the applicants were consensual and always together, and there was a concern that unwanted things would happen in religion or the law. The reasons for parents to marry off their children at a young age (under 19 years) are due to cultural factors, releasing the burden on parents, and because they are pregnant outside of marriage. From the view of maslahah, this dispensation of marriage does not bring benefit, but rather brings harm. Because the impact after marriage, it turns out that one of them always quarrels in his household so he doesn’t live together anymore. And one other even though they still live together, but their lives are very deprived and unworthy.]]>
<![CDATA[THE PROBLEMATICS ON IMPLEMENTATION OF LAW NUMBER 23 YEAR 2011 CONCERNING ZAKAT MANAGEMENT AT BAZNAS LUBUK LINGGAU CITY ]]>
<![CDATA[Aneka Rahma]]>;
<![CDATA[Badrun Tamam]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.3261
<![CDATA[This study aims to explain the problems in implementing Article 3 of Law Number 23 Year 2011 concerning Zakat Management in BAZNAS, Lubuklinggau City, South Sumatra. This is qualitative field and library research. The data collection techniques are observation, interview and documentation. The issues are how the efforts of Baznas Lubuk Linggau in implementing Law Number 23 Year 2011 and what are the problems in its implementation. The results show that Baznas Lubuk Linggau strives to empower zakat funds optimally through the Smart Lubuklinggau Program, Lubuk linggau Peduli, Lubuk linggau Taqwa, Lubuk linggau Sehat, Lubuk linggau Makmur, and Lubuk linggau Amil, as well as proposing a Mayor Regulation on zakat. Meanwhile, the problem of implementation are: the manager does not yet have compelling authority, the institution cannot be controlled by muzakki, supervision of implementation of planned programs is not optimal; lack of awareness of public participation, and the mindset of the people who still think that the zakat funds they receive is a provision and become their right that do not need to be accounted.]]>
<![CDATA[UNREGISTERED MARRIAGE BETWEEN INDONESIAN CITIZENS AND FOREIGN CITIZENS WITH THE LEGAL PERSPECTIVE OF MARRIAGE IN INDONESIA ]]>
<![CDATA[Muhammad Ngizzul Muttaqin]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.3396
<![CDATA[The practice of unregistered marriage between Indonesian citizens and foreign nationals always raises legal problems, both the law of marriage and the legal consequences of the marriage. This article aims to provide concrete legal solutions and steps to the practice of unregistered marriage between Indonesian citizens and foreign nationals. This study used literature research with qualitative descriptive methods, through a normative legal approach. The results show that unregistered marriage is a social symptom of modern society which always occurs in the practice of today’s society. Although unregistered marriage is not specifically regulated in the practice of mixed marriages, it often occurs and must be anticipated. The solution is that there are three legal options that can be taken: first, if the person concerned is domiciled in Indonesia and intends to become an Indonesian citizen, then s/he can register the marriage with the employee who registers the marriage and performs the marriage certificate according to the provisions. Second, if the person concerned is living abroad but wants to become an Indonesian citizen, then s/he can take legal steps by registering the marriage and marriage certificate at the Indonesian Embassy. Third, if the person concerned is domiciled and wants to become a resident of a foreign country, then the person concerned must take the legal route that has been determined in that country. Thus, family law in Indonesia can be adaptive and responsive to the dynamics of social change.]]>
<![CDATA[PLURALISTIC FIQH BASED ON PERSPECTIVE OF IMAM AL-SYA’RANI IN THE BOOK OF AL-MIZAN AL-KUBRA ]]>
<![CDATA[Ahmad Taufik Hidayat]]>;
<![CDATA[Alfurqan Alfurqan]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.3596
<![CDATA[This research was intended to examine al-Sya’rani main thoughts on the diversity of legal schools as outlined in his al-Mizân al-Kubrâ work along with the context and challenges historically which in many cases gave rise to ikhtilaf (differences of opinion) in Fikih, as well as an overview in the legal context as a means of social transformation. The method used in this study was library research, both primary and secondary. Primary sources consisted of the works of al-Sya’rani (especially al-Mizan al-Kubra) with more emphasis on the content analysis. In detail, the problem is formulated in some questions; (1) what is the socio-historical situation (political, socioeconomic, intellectual, and religious traditions) behind the formation of al-Sya’rani ideas about Fikih pluralistic?, (2) what is the construction or pattern of al-Sya’rani thought regarding pluralistic Fikih?, (3) what is the position of al-Sya’rani thought in the perspective of law as one of the means of social transformation? As a result of this discussion, al-Sya’rani seeks to provide a new orientation in legal thinking in a direction that is closer to the demands of a real and pluralistic reality of life. The idea is then outlined in four main points of view which include: (1) Justification of three episteme systems (2) The use of pragmatism principles in the application of the law, Legitimacy of legal changes in line with the development of the situation (3) His views on the necessity of ijtihâd and prohibition of taqlîd in practice Sharia law]]>
<![CDATA[PROGRESSIVE LAW PARADIGM IN ISLAMIC FAMILY LAW RENEWAL IN INDONESIA ]]>
<![CDATA[Fauzan Fauzan]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.3617
<![CDATA[This paper discusses the progressive legal paradigm in renewal Islamic family law in Indonesia. Starting from the complexity of family problems in the contemporary era, the presence of progressive legal thinking is one of the foundations in order to provide certainty and justice in society. The results of this study indicate that legal reform progressive in the field of Islamic family law can be noticed from law enforcement through court decisions. Various judges’ decisions have created jurisprudence and are used as guidelines for Religious Court judges in deciding cases. This can be seen from the decisions of the constitutional justices, including regarding the restrictions on polygamy, the status of children out of wedlock and the age of marriage which was later successfully revised with the issuance of Law 16 of 2019 concerning Amendments to Law 1 of 1974 concerning Marriage. In the context of progressive legal reform in Indonesia, judges use reinterpretation of religious texts (fiqh), and understand the social context of modern society dynamics. For this reason, judges are required to be more courageous not only to be bound textually, but also to put forward the goal of realizing justice and benefit in the midst of society. Thus, the main legal objectives will be realized, namely substantive justice, benefits, and legal certainty because the law is basically for humans, not for the law itself]]>
<![CDATA[DILEMMA EXECUTIVE CONTROL IN INDONESIA: DEVELOPMENT OF REGIONAL REGULATORY CANCELING MODELS ]]>
<![CDATA[Sonia Ivana Barus]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.3473
<![CDATA[The Law Number 23 of 2014 concerning Regional Government clearly states that the Minister of Home Affairs with instruments in the form of a Ministerial decree bears the authority to annul regional regulations which deemed contrary to the provisions of the higher laws, public interests and/or decency. However, the Constitutional Court (MK) through Decision No. 137/PUU-XIII/2015 and MK’s Decision No. 56/PUU-XIII/2016 has restrained the authority of the Minister of Home Affairs to annul the Regional Regulation (perda). This is an interesting discussion, some consider that it actually weakens the role of the central government to control local governments, on the other hand, justifying that authority belongs to the Supreme Court. Interesting problems of this research is what is the actual relations of authority between local and central government? Then what is the ideal model for the annulment of regional regulations so that the central government has a role in exercising control (executive control) of regional regulations before and after regional regulations come to be applied? This research was conducted using a normative juridical method, namely a research method that refers to the norms of legal norms contained in statutory regulations. This research resulted that there is a decentralization and decencentration relationship between the central and local governments. In order to anticipate these problems, the ideal model for cancellation of regional regulations to accommodate the authority of the central government is to separate regional regulation according to the content or material.]]>
<![CDATA[ISLAMIC FAMILY AND CHILD PROTECTION LAW’S PERSPECTIVE ON VIOLENCE AGAINST CHILDREN ]]>
<![CDATA[Beni Chandra]]>;
<![CDATA[Toha Andiko]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.3595
<![CDATA[The Indonesian Government guarantees the rights and protection of children by Act 35 of 2014 concerning Child Protection. The law provides absolute protection for children against physical and psychological violence that they may receive, but on the other hand there is an interest in Moslem’s families to educate their children according to Islamic law (fiqh), so that there is a contradiction both of them. This research was conducted to determine the view of Islamic family and positive law on the problem of handling and protecting children and the limits of violence against children. The researchers used a comparative approach and library research method. Based on the research conducted, it is found that Islamic family and positive law go in line to provide protection for children. The differences are in the perspective of “children”, violence against children, the application of physical and psychological punishment, and actions against perpetrators of violence. In addition, there are limits to acts of both physical and psychological violence as a preventive and repressive measure against children, according to the provisions of Islamic family law]]>
<![CDATA[“Nasi Sawo” as a Legitimacy of The Rejang Tribe Community's Traditional Marriage in The Urf Perspective ]]>
<![CDATA[Suwarjin Suwarjin]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.10227
<![CDATA[This study examines the tradition of "Nasi Sawo," which signifies the legality of traditional marriages in the Rejang tribal community, Bengkulu. At first glance, there is a discrepancy between the rules of Islamic law and customary practices regarding the validity of marriage. Researchers used a qualitative-field research method with a normative-sociological approach. His study of Islamic law uses the theory of Urf. This study found that philosophically "Nasi Sawo" means hope for harmony and family benefits. The obligation to carry out this tradition is a sign of the validity of marriage according to custom. However, according to Islamic law, it is still valid if it fulfills the conditions and pillars. This tradition is practiced because, previously, no marriage registration was used as a sign of the validity of marriage legally. The Nasi Sawo tradition is included in the urf sahih category because of its good values and the obligation to implement it, which is not considered a sign of the legality of marriage from an Islamic legal standpoint but from a customary perspective. Penelitian ini mengkaji tradisi "nasi sawo" yang digunakan sebagai tanda legalitas pernikahan adat masyarakat suku rejang, Bengkulu. secara sekilas, terdapat ketidaksesuaian antara aturan hukum Islam dengan aturan adat tentang keabsahan pernikahan. Peneliti menggunakan metode penelitian kualitatif-lapangan dengan pendekatan normatif-sosiologis. kajian hukum Islamnya menggunakan teori Urf. penelitian ini menemukan bahwa secara filosofis "Nasi Sawo" memiliki makna harapan akan kerhamonisan dan kebermanfaatan keluarga dalam kehidupan. kewajiban melaksanakan tradisi ini adalah sebagai tanda keabsahan perkawinan secara adatnya, namun secara hukum Islam tetap sah jika sudah memenuhi syarat dan rukunnya. Tradisi ini dipraktekkan karena dulunya belum ada pencatatan nikah yang digunakan sebagai tanda keabsahan nikah secara hukum. tradisi Nasi Sawo termasuk dalam kategori urf shahih, karena nilai-nilai baik yang terkandung di dalamnya dan kewajiban pelaksanaannya yang tidak dianggap sebagai tanda legalitas pernikahan dalam sisi hukum islamnya, namun dalam sisi adatnya]]>
<![CDATA[ISLAMIC INHERITANCE SYSTEMATICS IN THE CITY OF BINJAI (CASE STUDY OF THE DIVISION OF INHERITANCE OF DAUGHTER AND BIOLOGICAL UNCLE) ]]>
<![CDATA[Adliya Muchni Muharrama]]>;
<![CDATA[Hasan Matsum]]>;
<![CDATA[Muhammad Syukri Albani Nasution]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Fatmawati Sukarno Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/mzn.v7i2.11645
<![CDATA[The problem of inheritance that is often a problem in society is when a deceased leaves only daughters so that the father's brother gets the inheritance because there is no barrier to inheritance. In general, the deceased's wife and daughter are not willing to leave the inherited property due to the role of the father's biological brother as long as the deceased (father) does not play a maximum role as guardian. However, if the biological uncle's share is not given, it is feared that there will be damage to the family relationship between the biological uncle and the deceased daughter. So later, in Binjai City, the biological uncle was still given the inheritance, but only part of the actual portion. This study analyzes the practice of inheritance settlement between uncles and daughters in the Binjai City community and the legal arguments of religious leaders who play a role in it. The research method used is field-qualitative with a normative approach and legal sociology. This research found that in solving the distribution of inheritance between daughters when dealing with paternal brothers in Binjai City, there are generally two ways of settlement, namely: First, the clergy want to remain consistent in applying the provisions of inheritance law by traditional fiqh, namely the father's biological brother gets the share of the heir when dealing with an only daughter. Second, scholars try to update the meaning of Islamic inheritance law by placing the position that a daughter can wear the hijab from her father's brotherMasalah waris yang kerap menjadi persoalan di tengah masyarakat adalah ketika mayit hanya meninggalkan anak perempuan, sehingga saudara laki-laki dari pihak ayah mendapatkan harta warisan disebabkan tidak terdapat penghalang waris. umumnya pihak isteri si mayit dan anak perempuannya tidak rela harta warisan keluar dari rumah disebabkan peran saudara laki-laki kandung pihak ayah selama si mayit (ayah) tidak berperan maksimal sebagai wali. Namun jika bagian paman kandung tidak diberikan, dikhawatirkan terjadi rusaknya hubungan keluarga antara paman kandung dengan anak perempuan mayit. Maka kemudian di Kota Binjai, paman kandung masih diberi harta warisan namun hanya sebagian dari bagian sebenarnya. Penelitian ini menganalisis praktik penyelesaian kewarisan antara paman dan anak perempuan pada masyarakat Kota Binjai dan argumentasi hukum tokoh agama yang berperan di dalamnya. Metode penelitian yang digunakan adalah kualitatif-lapangan dengan pendekatan normatif dan sosiologi hukum. Penelitian ini menemukan bahwa penyelesaian pembagian waris antara anak perempuan disaat berhadapan dengan saudara laki-laki dari pihak ayah di Kota Binjai, umumnya terdapat dua cara penyelesaian, yaitu: Pertama, ulama ingin tetap konsisten menerapkan ketentuan hukum waris sesuai dengan fikih tradisonal yaitu saudara laki-laki kandung dari pihak ayah mendapatkan bagian dari ahli waris ketika berhadapan dengan anak perempuan tunggal. Kedua, ulama mencoba memperbarui makna hukum kewarisan Islam itu sendiri dengan menempatkan posisi anak perempuan dapat menghijab saudara laki-laki dari pihak ayah]]>
