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Al-Mazaahib: Jurnal Perbandingan Hukum
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 23027355     EISSN : 28091019     DOI : -
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
Al-Mazaahib adalah jurnal pemikiran hukum milik Jurusan Perbandingan Mazhab dan Hukum, Fakultas Syari’ah dan Hukum UIN Sunan Kalijaga Yogyakarta. Al-Mazaahib merupakan jurnal yang berisi atau memuat karya-karya ilmiah yang terkait dengan pemikiran-pemikiran di bidang hukum, baik hukum umum (positif) maupun hukum Islam. Keberadaan Jurnal Al-Mazaahib ini tentu sangat penting dalam menggali, memperkaya, dan mengembangkan pemikiran dan teori-teori hukum. Dengan demikian, Jurnal Al-Mazaahib ini akan memberikan kontribusi positif dalam memperkaya khazanah pemikiran di bidang hukum, baik hukum Islam maupun hukum positif.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 177 Documents
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PEMIKIRAN FIKIH SOSIAL KH. SAHAL MAHFUDH DAN DAN KH. ALI YAFIE TENTANG RELASI MAYORITAS-MINORITAS DI INDONESIA Siddiq, Akhmad
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 2 No. 2 (2014): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v2i2.2857

Abstract

Plurality creates friction which there are two poles; majority and minority. Relation both do not always go hand in hand, and often reaches the tension which, strangely, is supported by the legitimacy of the Islamic law itself. So, we need jurisprudence that offers contextualization, accommodating, flexible and prioritize the benefit principle. This jurisprudence models get touch of two charismatic of NU, namely KH. Sahal Mahfudh and KH. Ali Yafie. KH. Sahal Mahfudh reconstruction of mazhab’s patterns and make improvements to the existing jurisprudence concept. While KH. Ali Yafie interpreting verses of the Koran directly by incorporating sociological aspects into consideration. KH. Sahal Mahfudh’s approach emphasized maslahah mursalah and Ali Yafie which rests on the analysis of concrete implications kifayah obligatory on the ideal of majority-minority relations in Indonesia. According to both, the relation whatever to uphold human values are summarized in the maqasid al-Shari’ah. There is no reason to feuding let alone each other down though clearly different religion, and ideology. Friction friction happens to be completed if supported by an intense dialogue. This, according to Sahl Mahfudh a boarding duties and responsibilities. At this point, social jurisprudence exists as a social ethics guidelines that are not partial.
Kedudukan Hakim Perempuan Perspektif Abu Hanifah dan Ibn Hazm Syahfaruddin, Puthut
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 4 No. 1 (2016): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v4i1.2855

Abstract

Judge is one of the important professions because it is one of the highest positions in Islam. This position is higher than that of the mufti because the judge's job is not just to pronounce the law but also to impose a sentence that results from the legal decision that must be implemented and obeyed. The purpose of this study is to explain, analyze, and evaluate the conditions and factors behind the differences of opinion between Imams Abu Hanifah and Ibn Hazm regarding the position of women serving as judges and to explain the legal istinbath used by the priests of that school. According to the type of research, this research is categorized as qualitative research (literary). The nature of the research used is descriptive-analysis-comparative, using a socio-historical approach and inductive thinking methods, so this research is expected to produce several useful scientific studies. The results of the author's analysis are the factors behind the difference of opinion between Imam Abu Hanifah and Ibn Hazm and differences in interpreting and understanding the texts. The similarities of opinion between the two regarding the position of female judges are that it is permissible for a woman to serve as a judge, and both of them do not make men an absolute requirement to become judges. Meanwhile, the difference of opinion between them is whether Imam Abu Hanifah limited the authority of female judges to civil matters, in contrast to Ibn Hazm, who allowed women to serve as judges.
Pertanggungjawaban Pidana Anak di Bawah Umur dalam Kasus Pencurian (Perbandingan Hukum Islam dan Hukum Positif) Mafakhir, Muhammad Nafidlul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 4 No. 1 (2016): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v4i1.2849

Abstract

The issue of the responsibility of minors and their criminal sanctions is an interesting topic to discuss, considering that there is a lack of uniformity in both positive law and Islamic criminal law. The mindset of many law enforcement officials is currently centered on the understanding that all criminal cases must still be included in the realm of punishment (directly processed through litigation), even though these cases are crimes with relatively small losses or minor crimes. This is legal in the theory of positivism, provided that the act is clearly accommodated in the law (the principle of legality is met). However, not infrequently this process actually hurts the sense of justice in society. This article is a literature research with a descriptive analysis research method. Furthermore, the existing data is described and analyzed carefully in order to find the right conclusions. The results of this study are based on the positive law of the Child in view of Law no. 3 of 1997 concerning Juvenile Court is a person who has not been able to take responsibility for his actions, whether it is a criminal act or an act prohibited by the regulations in force in society. Children who are underage are considered as people who are unable to know the consequences of their actions because their thinking development has not yet reached the level of adults. So that children who can be punished are children whose age limit has been determined in the law. Meanwhile, according to Islamic law, if the perpetrator of the theft is a child or a madman, he cannot be sentenced to hadd cutting off his hands, based on hadith. Because cutting hands is a form of punishment, while punishment is carried out because of a crime. Meanwhile, the actions of a child who is a madman are not called a crime.
‘Illat, Hikmah, Qiyas: Studi Pemikiran Imam Ar-Razi dan Imam Al-Amidi tentang Penetapan Hukum dalam Istinbat Qiyasi Rahman, Muhammad Minanur; Wahid, Wawan Gunawan Abdul
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 11 No. 1 (2023): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v11i1.3045

Abstract

The majority of scholars state that hikmah cannot be considered as an ‘illat (legal cause) due to its abstract and elusive nature. This article aims to examine the views of Imam ar-Razi and Imam al-Amidi regarding hikmah as an ‘illat in Islamic jurisprudence, identify their similarities and differences, and explore the implications for legal deduction. This research uses a literature review methodology with a comparative analysis of the works of Imam ar-Razi and Imam al-Amidi as the primary data sources. The article utilizes usul al-fiqh, a methodological approach to the study of legal issues based on the framework of ‘illat and the hikmah of the law in Islamic jurisprudence. The findings of this article indicate that Imam ar-Razi rejects the use of hikmah as an ‘illat, arguing that hikmah is uncertain and its nature is not constant for every law. On the other hand, Imam al-Amidi suggests that a law accompanied by a clear nature can contain hidden hikmah. The commonality in the thinking of both scholars lies in their rejection of ta’lilul ahkam bi al-hikmah. They argue that hikmah is difficult to ascertain and possesses an abstract nature. There are three key differences between these two scholars: in terms of methodology, thinking, and implications.[Sebagian besar ulama berpendapat bahwa hikmah tidak dapat menjadi ‘illat karena sifatnya yang abstrak dan sulit dipahami. Artikel ini bertujuan untuk mengkaji pemikiran Imam ar-Razi dan Imam al-Amidi mengenai hikmah sebagai ‘illat hukum, menemukan persamaan dan perbedaannya, serta implikasinya terhadap istinbat hukum. Penelitian ini menggunakan metode kepustakaan dengan analisis komparatif berdasarkan karya Imam ar-Razi dan Imam al-Amidi sebagai sumber data utama. Pendekatan yang digunakan dalam artikel ini adalah usul al-fiqh, yang merupakan pendekatan untuk memahami masalah hukum berdasarkan kerangka teori ‘illat dan hikmah hukum dalam usul fiqh. Penemuan dalam artikel ini menunjukkan bahwa Imam ar-Razi menolak penggunaan hikmah sebagai ‘illat dengan alasan bahwa hikmah itu tidak dapat diketahui dengan pasti dan sifatnya tidak tetap untuk setiap hukum. Di sisi lain, Imam al-Amidi berpendapat bahwa hukum yang disertai dengan sifat yang jelas dapat mengandung hikmah yang tersembunyi. Persamaan dalam pemikiran kedua tokoh ini adalah penolakan terhadap ta’lilul ahkam bi al-hikmah. Mereka berpendapat bahwa hikmah sulit untuk ditemukan dan bersifat abstrak. Terdapat tiga perbedaan utama antara kedua tokoh tersebut: dalam metode, pemikiran, dan implikasi hukumnya.]
Antara Dua Kemafsadatan: Respon Fikih atas Praktik Jual Beli Alat Kontrasepsi Secara Bebas di Kota Batusangkar Fauzia, Fauzia; Rahma, Vivi
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 11 No. 1 (2023): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v11i1.3047

Abstract

This article discusses the sale of contraceptive devices in pharmacies around the city of Batusangkar, which is done freely without specific supervision. This has led to the misuse of contraceptives by the community, particularly among young people who engage in casual sex. The article is based on a field research conducted with a qualitative descriptive approach. The data was obtained through interviews and documentation with pharmacy employees, consumers who have purchased contraceptive devices, and the Investment and Integrated One-Stop Service Agency of Tanah Datar Regency. The data analysis involved data collection, data reduction, data presentation, and drawing conclusions. Based on the research findings, it can be concluded that the sale of contraceptive devices in Batusangkar is conducted freely without any specific requirements or regulations imposed by the pharmacies. According to the perspective of Fikih Muamalah, the sale of contraceptive devices in pharmacies in Batusangkar is allowed as long as it meets the conditions and principles of a valid transaction and is used in accordance with the applicable rules. However, if the contraceptive devices are used for actions considered sinful, such transactions are not permissible The determination of the permissibility or prohibition of buying and selling contraceptives among unmarried teenagers and children needs to consider which harm is greater, whether to prohibit or allow it. This article discusses various possible harms that arise from the practice of buying and selling contraceptives, taking into account relevant principles of Islamic jurisprudence.[Artikel ini mengulas tentang penjualan alat kontrasepsi di Apotek sekitar Kota Batusangkar yang dilakukan secara bebas tanpa pengawasan khusus. Hal ini telah menyebabkan penyalahgunaan alat kontrasepsi oleh masyarakat, terutama di kalangan pemuda dan pemudi yang terlibat dalam hubungan seks bebas. Artikel ini merupakan hasil penelitian lapangan dengan pendekatan deskriptif kualitatif. Data yang digunakan berasal dari wawancara dan dokumentasi dengan karyawan Apotek, konsumen yang pernah melakukan pembelian alat kontrasepsi, serta Dinas Penanaman Modal dan Pelayanan Terpadu Satu Pintu Kabupaten Tanah Datar. Analisis data dilakukan melalui tahap pengumpulan data, reduksi data, penyajian data, dan penarikan kesimpulan. Berdasarkan hasil penelitian, dapat disimpulkan bahwa penjualan alat kontrasepsi di Kota Batusangkar dilakukan secara bebas tanpa adanya persyaratan atau ketentuan khusus dari pihak Apotek. Menurut pandangan Fikih Muamalah, penjualan alat kontrasepsi di Apotek Kota Batusangkar diperbolehkan selama masih memenuhi persyaratan dan prinsip jual beli yang sah, serta digunakan sesuai dengan aturan yang berlaku. Namun, jika alat kontrasepsi tersebut digunakan untuk tindakan yang dianggap maksiat, maka transaksi tersebut tidak diperbolehkan. Penentuan halal dan haramnya praktik jual beli kontrasepsi di kalangan remaja dan anak-anak yang belum menikah perlu mempertimbangkan mafsadat mana yang lebih besar, apakah melarangnya atau memperbolehkannya. artikel ini mendiskusikan berbagai kemungkinan mafsadat yang muncul dari praktik jual beli kontrasepsi dengan pertimbangan kaidah-kaidah fikih yang relevan.] 
Penguasaan Tanah oleh Negara Perspektif Hukum Positif dan Hukum Islam Suyadi, Yagus; Rafsanzani, Risahlan
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 11 No. 1 (2023): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v11i1.3073

Abstract

The government, as the administrator of the state, is obligated to fulfill the welfare of the broader society. To fulfill this task, the state has rights and obligations regarding land management within its territory. In practice, there are many lands that are not managed by their owners (citizens). Can the state take over the ownership of those lands for the purpose of promoting the welfare of the wider society? This article seeks to answer how the law allows the state to take ownership of lands based on the perspective of the Basic Agrarian Law (UUPA) and Islamic Land Law. This article is a literature review based on the study and analysis of available legal sources in the form of written materials such as books, journals, and legislative documents. The article adopts a statutory approach to understand and interpret the applicable legal regulations. The findings of this article suggest that both the state law stated in UUPA and Islamic law based on the opinions of scholars grant the government/state the right and obligation to manage the lands. According to Government Regulation (PP) No. 20 of 2021, the government is authorized to take over abandoned lands. Similarly, in Islamic law, based on the opinion of Umar that has reached a consensus (ijma'), lands abandoned by their owners for a period of three years can be taken over by the government/state. This means that both positive law and Islamic law sanction the acquisition of abandoned lands for the purpose of proper government management and utilization for the public prosperity.[Pemerintah sebagai pengelola negara diwajibkan untuk memenuhi kesejahteraan masyarakat luas. Untuk memenuhi tugas tersebut, negara memiliki hak dan kewajiban atas pengelolaan tanah yang berada dalam wilayahnya. Pada faktanya, banyak tanah yang tidak dikelola oleh pemiliknya (warga negara). Apakah tanah tersebut dapat diambil alih kepemilikannya oleh negara dalam rangka pemenuhan kesejahteraan masyarakat yang lebih luas? artikel ini berusaha menjawab bagaimana hukum pnegambilan hak tanah terlantar oleh negeara berdasarkan perspektif (UUPA) dan Hukum Pertanahan dalam Islam. Artikel ini merupakan penelitian pustaka yang didasarkan pada studi dan analisis terhadap sumber-sumber hukum yang tersedia dalam bentuk tulisan, seperti buku, jurnal, atau dokumen perundang-undangan. Artikel ini menggunakan pendekatan undang-undang untuk memahami dan menginterpretasi peraturan-peraturan hukum yang berlaku. Artikel ini meneukan bahwa baik hukum negara yang tercantum dalam UUPA dan hukum Islam yang bersumber dari pendapat ulama, sama-sama memberikan hak dan kewajiban kepada pemerintah/negara untuk mengelola tanah. Berdasarkan Peraturan Pemerintah (PP) No 20 Tahun 2021, pemerintah dapat mengambil alih tanah yang ditelantarkan oleh pemiliknya. Adapun dalam hukum Islam, berdasarkan pendapat Umar yang menjadi ijma’, tanah yang ditelantarkan pemiliknya dalam kurun waktu 3 tahun dapat diambil alih oleh pemerintah/negara. Artinya, baik hukum positif maupun hukum Islam sama-sama mengesahkan pengambilan aset tanah yang ditelantarkan oleh pemiliknya. Tujuannya sama, agar tanah yang ditelantarkan tersebut dapat dikelola oleh pemerintah dan hasilnya dapat digunakan untuk kesejahteraan umum.]
Pemilihan Makanan dan Minuman Yang Tidak Memiliki Sertifikat Halal: Kajian Maqashid Asy-Syari’ah Widiawati, Widiawati; Andini, Zahra; Khabibah, Khilwa; Shabah, Musyaffa Amin Ash
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 11 No. 1 (2023): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v11i1.3079

Abstract

Allah SWT has established permissible and prohibited matters in Islam, including the consumption of food and beverages. Muslim consumers must carefully select and choose the products they consume based on the Halal (permissible) and Haram (prohibited) guidelines outlined in the Quran and Hadith. Thus, it is crucial to comprehend the Islamic legal perspective on consumer choices regarding food and beverages without Halal certification. This study employs the library research method, utilizing secondary legal sources such as books, journals, scholarly works, and others to gather relevant data. The research involves reading, examining, and analyzing pertinent literature to provide a deeper understanding of the Islamic legal foundations concerning the consumption of food and beverages lacking Halal certification. Additionally, it depicts the differences of opinions among scholars and their implications for Muslim consumers. The research also offers insights into the role of Halal certification institutions and alternative solutions to assist consumers in selecting Halal food and beverages. The primary sources of Islamic law are the Quran and the Sunnah of Prophet Muhammad, with the utilization of ijtihad  by scholars to address matters indirectly regulated by these sources. [Dalam Islam, Allah SWT telah menetapkan hal-hal yang dilarang dan diperbolehkan, termasuk dalam mengkonsumsi makanan dan minuman. Konsumen muslim perlu memilih dengan bijak produk yang akan mereka konsumsi, mengingat adanya aturan tentang halal dan haram yang telah tercantum dalam Al-Quran dan Hadis. Oleh karena itu, pemahaman terhadap perspektif hukum Islam terhadap pilihan konsumen dalam memilih makanan dan minuman yang tidak memiliki sertifikat halal sangat penting. Penelitian ini menggunakan metode library research dengan menggunakan sumber sekunder seperti buku, jurnal, dan karya ilmiah yang berkaitan dengan topik penelitian. Dalam penelitian ini, penulis membaca, menelaah, dan menganalisis bahan pustaka yang relevan terhadap masalah yang diteliti. Tujuannya adalah memberikan pemahaman yang lebih mendalam tentang landasan hukum Islam terkait konsumsi makanan dan minuman tanpa sertifikat halal, serta menggambarkan perbedaan pendapat di antara ulama dan implikasinya bagi konsumen muslim. Selain itu, penelitian ini juga memberikan wawasan tentang peran lembaga sertifikasi halal dan alternatif solusi dalam membantu konsumen dalam memilih makanan dan minuman yang halal. Sumber utama hukum Islam adalah Al-Qur’an dan Sunnah Nabi Muhammad, dengan pengggunaan ijitihad (penafsiran) oleh ulama untuk memecahkan masalah yang secara tidak langsung diatur oleh sumber-sumber tersebut. Konsep halal dan haram memiliki signifikasi penting dalam Islam.]
Perkawinan Beda Agama Perspektif Undang-Undang Perkawinan, Kompilasi Hukum Islam, dan Fatwa Majelis Ulama Indonesia No. 4/MUNAS VII/MUI/8/2005 Putri, Nanda Azizah; Najwa, Aida Aldilla; Saputri, Adinda; Shabah, Musyaffa Amin Ash
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 11 No. 1 (2023): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v11i1.3070

Abstract

Interfaith marriages still occur in Indonesia. Interfaith marriage is a complex and interesting topic to discuss. There are many things to consider when two people of different religions decide to get married and form a family. This marriage often raises very complex issues where men and women of different faiths want to enter into interfaith marriages in order to obtain the status of a relationship, regardless of whether the relationship is forbidden or permissible in Islamic teachings. The method used is qualitative research with a literature review approach. Based on the results of the study, it can be concluded that interfaith marriage between muslims and members of other religions is not permissible and haram. In the positive law of Law of the Republic of Indonesia Number 1 of 1974 Article 2 paragraph (1) it is explained that marriage is valid if it is carried out according to the laws of each religion. According to the Compilation of Islamic Law, articles 40 and 44 of Chapter VI strictly prohibit interfaith marriages between muslim men and non-muslim women and muslim women with non-muslim men. Meanwhile, MUI fatwa number 4/MUNAS VII/MUI/8/2005 explains that interfaith marriage is haram and invalid.[Pernikahan beda agama masih terjadi di Indonesia. Pernikahan beda agama merupakan topik yang kompleks dan menarik untuk dibahas. Ada banyak hal yang perlu dipertimbangkan ketika dua orang dari agama yang berbeda memutuskan untuk menikah dan membentuk keluarga. Pernikahan ini seringkali menimbulkan permasalahan yang sangat kompleks dimana laki-laki dan perempuan berbeda keyakinan ingin melangsungkan pernikahan beda agama demi mendapatkan status sebuah hubungan, terlepas dari apakah hubungan tersebut dilarang atau diperbolehkan dalam ajaran Islam. Metode yang digunakan adalah penelitian kualitatif dengan pendekatan literature review. Berdasarkan hasil penelitian dapat disimpulkan bahwa pernikahan beda agama antara umat Islam dengan umat agama lain hukumnya tidak diperbolehkan dan haram. Dalam hukum positif Undang-Undang Republik Indonesia Nomor 1 Tahun 1974 Pasal 2 ayat (1) dijelaskan bahwa pernikahan adalah sah apabila dilakukan menurut hukum masing-masing agama. Menurut Kompilasi Hukum Islam pada pasal 40 dan 44 Bab VI dengan tegas melarang perkawinan antar agama baik laki-laki muslim dengan wanita non-muslim maupun wanita muslim dengan laki-laki non-muslim. Sedangkan dalam fatwa MUI nomor 4/MUNAS VII/MUI/8/2005 menjelaskan bahwa pernikahan beda agama adalah haram dan tidak sah.]
Agus Moh. Najib’s Project and Ushul Fiqh Redesign: Interlinking of Islamic Law and Legal Sciece Karimullah, Suud Sarim
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 11 No. 2 (2023): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v11i2.3151

Abstract

This study devels into the transformational efforts of Agus Moh Najib, a prolific Muslim intellectual and professor of ushul fiqh at UIN Sunan Kalijaga Yogyakarta, in revitalizing and reforming the conceptual framework of ushul fiqh, which is the cornerstone of Islamic law in response to the complex challenges of modernity. The research conducted is a type of qualitative research with a descriptive-analytical review of various sources of literature that is equipped with a philosophical study through the data analysis method used is content analysis. The findings of this study highlight the ongoing process of redesigning ushul fiqh initiated by Agus Moh Najib is directed to bring closer and interconnect between Islamic law and legal science in general. He also sits the position of Islamic law in proportion between the sacred dimension and the profane dimension. Redesign of ushul fiqh as the foundation for jurisprudence and Islamic law is an urgent step to be done because the changing conditions and situations, time and place as a result of these factors, have invited a variety of serious problems related to jurisprudence and Islamic law. In contrast, the method of ijtihad developed by reformers of legal thinkers in answering various issues of modern times has not been satisfactory.[Penelitian ini mengupas upaya transformasional Agus Moh Najib, seorang intelektual muslim yang produktif dan guru besar ushul fiqh di UIN Sunan Kalijaga Yogyakarta, dalam merevitalisasi dan mereformasi kerangka konseptual ushul fiqh, yang merupakan landasan hukum dalam Islam guna menjawab berbagai tantangan modernitas yang begitu kompleks. Penelitian yang dilakukan adalah jenis penelitian kualitatif dengan tinjauan deskriptif analitik terhadap berbagai sumber pustaka yang dilengkapi dengan kajian filosofis melalui metode analisis data yang digunakan adalah content analysis. Temuan penelitian ini menyoroti proses konsep redesain ushul fiqh yang digagas oleh Agus Moh Najib diarahkan untuk mendekatkan dan menginterkoneksikan antara hukum Islam dan keilmuan hukum pada umumnya. Dia juga mendudukkan posisi hukum Islam secara proporsional antara dimensi sakral dan dimensi profan. Redesain ushul fiqh sebagai fondasi bagi fiqh dan hukum Islam merupakan langkah yang urgen untuk dilakukan sebab terjadinya perubahan kondisi dan situasi, waktu dan tempat sebagai akibat dari faktor-faktor tersebut, telah mengundang berbagai masalah serius berkaitan dengan fiqh dan hukum Islam. Sedangkan metode ijtihad yang dikembangkan para pembaharu pemikir hukum dalam menjawab berbagai problematika zaman modern saat ini belum juga memuaskan.]
The Formalist vs Realist Constructs on Marriage Registration in Indonesia: A Study of the Perspectives of Kyai from Nahdlatul Ulama in Rembang Rozak, Abdul; Akbar, Hasan
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 11 No. 2 (2023): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v11i2.3187

Abstract

Marriage registration plays an important role in safeguarding the rights of a marriage. However, it is often overlooked for various reasons. The validity of unregistered marriages has been a topic of debate until now. This research aims to answer the problems: 1) What is the social construction of the NU Rembang elite regarding marriage registration in the Islamic Law Compilation? and 2) What is the view of the NU Rembang elite regarding marriages that are not registered?. To answer these two problems, in this research the author chose to use qualitative research with Peter L. Berger's social construction theory approach. Data obtainded by in depth interview to the NU Rembang elite selected who were active and involved in legal matters from both structural and non-structural circles, totaling four people, including: KH. Chazim Mabrur, KH Syarofuddin Ismail Qoimaz, KH Chamid Mabrur, and KH Ahmad Sunarto. Research findings show that based on social construction theory, the NU Rembang elite is divided into two groups, namely formalists and realists. The thoughts of the NU Rembang elite regarding marriages that are not registered based on this typology are as follows: for the formalist group, marriages that are not registered are still valid. Meanwhile, for the realistic group, marriages that are not registered are invalid. The implication of this research is that it highlights the differences in views between two groups of NU Rembang elites regarding marriage registration in the Compilation of Islamic Law. However, it should be noted that the researched issues related to marriage registration are only a small part of the legal issues of marriage in Indonesia. Therefore, further research is needed to explore other untouched issues, which can then be developed by future researchers.[Pencatatan perkawinan berperan penting dalam menjaga hak-hak dalam sebuah perkawinan. Akan tetapi, perkara ini sering kali diabaikan karena berbagai sebab. Keabsahan perkawinan yang tidak dicatatkan telah menjadi tema perdebatan hingga kini. Penelitian ini bertujuan untuk menjawab permasalahan: 1) Bagaimana konstruksi sosial elit NU Rembang tentang pencatatan perkawinan dalam Kompilasi Hukum Islam? dan 2) Bagaimana pandangan elit NU Rembang tentang perkawinan yang tidak dicatatkan? Untuk menjawab kedua permasalahan tersebut, dalam penelitian ini penulis memilih menggunakan penelitian kualitatif dengan pendekatan teori konstruksi sosial Peter L. Berger. Data diperoleh melalui interview mendalam kepada Elit NU Rembang yang aktif dan terlibat dalam masalah hukum baik dari kalangan struktural maupun non struktural yang berjumlah empat orang, antara lain: KH. Chazim Mabrur, KH Syarofuddin Ismail Qoimaz, KH Chamid Mabrur, dan KH Ahmad Sunarto. Temuan penelitian menunjukkan bahwa berdasarkan teori konstruksi sosial, elit NU Rembang terbagi menjadi dua kelompok, yaitu formalis dan realis. Pemikiran elit NU Rembang tentang pernikahan yang tidak dicatatkan berdasarkan tipologi tersebut adalah sebagai berikut: bagi kelompok formalis, pernikahan yang tidak dicatatkan tetap sah. Sedangkan bagi kelompok realis, pernikahan yang tidak dicatatkan adalah tidak sah. Implikasi dari penelitian ini adalah menyoroti perbedaan pandangan antara dua kelompok elit NU Rembang terkait registrasi pernikahan dalam Kompilasi Hukum Islam. Namun, perlu dicatat bahwa permasalahan yang diteliti terkait registrasi pernikahan hanya merupakan sebagian kecil dari permasalahan hukum pernikahan di Indonesia. Oleh karena itu, penelitian lebih lanjut diperlukan untuk mengeksplorasi isu-isu lain yang belum tersentuh, yang kemudian dapat dikembangkan oleh peneliti di masa depan.]

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