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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 188 Documents
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Ta’zir Punishment in the Mazhab Syafi’i and Its Application in Syariah Court of Brunei Darussalam Nurul Aqilah binti Othman; Cecep Soleh Kurniawan; Norasiah binti Haji Amai; Muhammad Zakir bin Husain; Muallimin Mochammad Sahid
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 14 No. 1 (2026): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v14i1.4538

Abstract

Ta’zir refers to discretionary punishments imposed for offences not covered by Hudud or Qisas. In Brunei Darussalam, ta’zir is codified under the Syariah Penal Code Order 2013 (SPCO 2013). This study examines the application of ta’zir punishments in Brunei Darussalam, focusing on the extent to which contemporary Syariah criminal practice reflects the principles of the Mazhab Syafi’i as the country’s official Mazhab. The main question addressed in this article concerns how classical Syafi’i Fiqh on ta’zir is translated into a modern, codified legal system and what tensions arise in this process. This research adopts a normative legal method, relying on doctrinal analysis of classical Syafi’i fiqh sources alongside Brunei’s Syariah criminal legislation and related legal documents. A comparative approach is employed to identify points of convergence and divergence between classical jurisprudence and contemporary judicial practice. The findings indicate that the implementation of ta’zir in Brunei is predominantly grounded in Syafi’i principles, particularly regarding judicial discretion, deterrence and the protection of public welfare. The originality of this study lies in its identification of Brunei’s ta’zir framework as a hybrid model that selectively adapts classical Syafi’i doctrine to contemporary governance requirements, contributing to broader discussions on the harmonization of Islamic Jurisprudence and modern criminal law.
The Evolution of the Islamic Calendar and The Role of Department of Islamic Development Malaysia: Insight and Implementation in Malaysia Susiknan Azhari; Shobahussurur Shobahussurur; Mohd. Saiful Anwar Mohd Nawawi; Taufiqurohman Taufiqurohman
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 14 No. 1 (2026): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v14i1.4776

Abstract

This research explains the idea of an Islamic calendar system that grew in Malaysia as one of the Muslim countries that contributed to the falac science development in Southeast Asia. This article is a literature research with a historical approach to describe how the process of developing and adapting the Islamic calendar in Malaysia. The results shows that the system has changed five times, and the first period (before 1969-1986) used the Istilahi calendar. Meanwhile, the second (1986-1991) and third (19922-1994) periods used Ijtimak Hakiki and Ijtimak Wujudul Hilal. From 1995 to 2021, the fourth period used Imkanur Rukyat or Takwim Rukyat. In practice, the Imkanur Rukyat is similar to Imkanur Rukyat MABIMS (2,3,8). Since 1 Muharam 1443 H/2021, the fifth period employs a new criterion to determine the beginning of the lunar month, namely the MABIMS Hilal Neo-Visibility (3,6.4). Main efforts to unify the Islamic calendar in Malaysia are made by publishing the Hijri Almanac based on the MABIMS hilal visibility theory, which is used as an administrative and worship reference. The hilal observations are still carried out, and can change the dates in the almanac, as happened in the determination of beginning of Shawwal 1443 H/2022. Penelitian ini menguraikan gagasan sistem kalender Islam yang berkembang di Malaysia sebagai salah satu negara Muslim yang berkontribusi terhadap perkembangan ilmu falak di Asia Tenggara. Artikel ini merupakan penelitian pustaka dengan pendekatan historis untuk menggambarkan proses pengembangan dan adaptasi kalender Islam di Malaysia. Hasil penelitian menunjukkan bahwa sistem tersebut telah mengalami lima kali perubahan, dan periode pertama (sebelum 1969–1986) menggunakan kalender Istilahi. Sementara itu, periode kedua (1986–1991) dan ketiga (1992–1994) menggunakan Ijtimak Hakiki dan Ijtimak Wujudul Hilal. Dari tahun 1995 hingga 2021, periode keempat menggunakan Imkanur Rukyat atau Takwim Rukyat. Dalam praktiknya, Imkanur Rukyat mirip dengan Imkanur Rukyat MABIMS (2,3,8). Sejak 1 Muharam 1443 H/2021, periode kelima menerapkan kriteria baru untuk menentukan awal bulan lunar, yaitu MABIMS Hilal Neo-Visibility (3,6.4). Upaya utama untuk menyatukan kalender Islam di Malaysia dilakukan dengan menerbitkan Almanak Hijriyah berdasarkan teori visibilitas hilal MABIMS, yang digunakan sebagai acuan administratif dan ibadah. Pengamatan hilal masih dilakukan, hasilnya dapat mengubah tanggal dalam almanak, sebagaimana kasus yang terjadi dalam penentuan awal Syawal 1443 H/2022 M.
Negotiating Religion, State, and Custom: Islamic Values in the Malay Merisik Pre-marital Tradition at Medan City Muhammad Hafizh; Muhammad Yusuf Rangkuti; Muhammad Rizal Khoirul Umam; Ali Baroroh Al Muflih; Rahmi Amalia; Muhammad Fauzan Ni’ami
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 14 No. 1 (2026): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v14i1.4521

Abstract

The practice of merisik remains alive and continues to be preserved in the Malay customs of Medan, even though there are no explicit regulations regarding the merisik tradition in either Islamic law or state law. This article will discuss how the diversity of traditional wedding practices in Indonesia, specifically the merisik tradition among the Malay community in Medan, is negotiated within a multicultural context from the perspectives of Islam and customary law. The objective of this study is to identify Islamic values within the merisik tradition and to analyze their relevance to Malay customary law. This research employs a qualitative approach based on field research, utilizing data collection techniques such as interviews and observation, supported by secondary data from literature and Google Scholar journals over the past decade, which are analyzed using a descriptive-normative approach. The results of this study indicate that the merisik tradition reflects religious, personal, and social values that are closely linked to both Malay customary law and Islamic values. The main argument of this article centers on the negotiation between the merisik tradition and Islamic law and Malay customary law. This tradition has historical ties to the process of Islamization among the Malay community in Medan and embodies Islamic values, namely, religious (kafā’ah), personal (trustworthiness and honesty), and social (consultation, etiquette in visiting and hosting), which align with Malay customary law in fostering family harmony and social sustainability. Praktik mersik tetap hidup dan terus dilestarikan dalam adat Melayu Kota Medan meskipun tidak ada regulasi eksplisit mengenai tradisi merisik dalam hukum Islam maupun hukum negara. Artikel ini akan mendiskusikan bagaimana praktik keragaman adat pernikahan di Indonesia, khususnya tradisi merisik dalam masyarakat Melayu Kota Medan, yang dinegosiasikan dengan kondisi multikultural dari perspektif Islam dan hukum adat. Tujuan penelitian ini adalah mengidentifikasi nilai-nilai Islam dalam tradisi merisik serta menganalisis relevansinya dengan hukum adat Melayu. Riset ini menggunakan pendekatan kualitatif berbasis field research dengan teknik pengumpulan data melalui wawancara dan observasi, didukung data sekunder dari literatur dan jurnal Google Scholar dalam kurun waktu satu dekade terakhir, yang dianalisis secara deskriptif-normatif. Hasil penelitian ini menunjukkan bahwa tradisi merisik mencerminkan nilai-nilai keagamaan, pribadi, dan sosial yang erat kaitannya dengan hukum adat Melayu maupun nilai-nilai Islam. Argumentasi utama artikel ini terletak pada negosiasi tradisi merisik dengan hukum islam dan adat Melayu. Tradisi ini memiliki keterkaitan historis dengan proses Islamisasi masyarakat Melayu di Medan serta mengandung nilai Islam, yaitu religius (kafā’ah), kepribadian (amanah dan kejujuran), serta sosial (musyawarah, adab bertamu dan menjamu), yang selaras dengan hukum adat Melayu dalam membangun harmonisasi keluarga dan keberlanjutan sosial.
Judicial Interpretations and Societal Realities: Muslim Women’s Divorce Rights in Indonesia and Thailand Jaenal Arifin; Inna Fauziatal Ngazizah; Abdul Rasyid Hameeyae; Abdulroman Mahir
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 14 No. 1 (2026): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v14i1.4713

Abstract

Although Islamic family law formally guarantees post-divorce rights for Muslim women, substantial disparities persist in the realization of these rights across different socio-legal contexts. This contradiction is evident in Indonesia and Southern Thailand, where formal legal protections coexist with social, cultural, and institutional barriers that continue to limit women’s access to justice after divorce. This study aims to examine how judicial interpretation and societal realities shape the protection of Muslim women’s post-divorce rights in both jurisdictions. This qualitative research employs a comparative socio-legal approach using legal documents, court decisions, institutional records, field observations, and semi-structured interviews with judges, officials of the Islamic Religious Council (MAI), women’s rights activists, advocates, and former litigants. Data were collected through document analysis, interviews, and non-participant observation, and analyzed using thematic qualitative analysis, juridical-normative analysis, and cross-country comparative analysis. The findings reveal that judges in Indonesia tend to interpret women’s post-divorce rights within a rights-based judicial framework, enabling courts to actively order and enforce maintenance, child support, and other post-divorce obligations. By contrast, religious authorities in Southern Thailand prioritize mediation and communal reconciliation, resulting in greater dependence on voluntary compliance and informal religious legitimacy rather than judicial enforcement. The study further identifies three interconnected mechanisms restricting women’s access to justice across both jurisdictions: patriarchal social norms, institutional fragmentation between legal and religious authorities, and women’s limited legal literacy and economic bargaining power. These findings contribute to comparative socio-legal scholarship by demonstrating that the effectiveness of post-divorce rights protection depends not only on legal norms but also on judicial interpretation and the interaction between legal institutions and local socio-cultural structures. Future research may further investigate Muslim women’s lived experiences across diverse plural legal systems. Meskipun hukum keluarga Islam secara formal menjamin hak-hak perempuan Muslim pasca-perceraian, masih terdapat ketimpangan yang signifikan dalam pemenuhan hak-hak tersebut di berbagai konteks sosio-yuridis. Kontradiksi ini terlihat jelas di Indonesia dan Thailand Selatan, di mana perlindungan hukum formal berdampingan dengan hambatan sosial, budaya, dan kelembagaan yang terus membatasi akses perempuan terhadap keadilan setelah perceraian. Penelitian ini bertujuan untuk mengkaji bagaimana interpretasi yudisial dan realitas sosial membentuk perlindungan hak-hak perempuan Muslim pasca-perceraian di kedua yurisdiksi tersebut. Penelitian kualitatif ini menggunakan pendekatan sosio-hukum komparatif dengan memanfaatkan dokumen hukum, putusan pengadilan, catatan kelembagaan, observasi lapangan, serta wawancara semi-terstruktur dengan hakim, pejabat Majelis Ulama Indonesia (MAI), aktivis hak-hak perempuan, advokat, dan mantan pihak yang berperkara. Data dikumpulkan melalui analisis dokumen, wawancara, dan observasi non-partisipan, kemudian dianalisis menggunakan analisis kualitatif tematik, analisis yuridis-normatif, serta analisis komparatif lintas negara. Temuan penelitian menunjukkan bahwa hakim di Indonesia cenderung menafsirkan hak-hak perempuan pasca-perceraian dalam kerangka yudisial berbasis hak, yang memungkinkan pengadilan untuk secara aktif memerintahkan dan menegakkan kewajiban nafkah, tunjangan anak, serta kewajiban pasca-perceraian lainnya. Sebaliknya, otoritas keagamaan di Thailand Selatan memprioritaskan mediasi dan rekonsiliasi komunal, sehingga lebih mengandalkan kepatuhan sukarela dan legitimasi keagamaan informal daripada penegakan hukum. Studi ini selanjutnya mengidentifikasi tiga mekanisme yang saling terkait yang membatasi akses perempuan terhadap keadilan di kedua yurisdiksi tersebut: norma sosial patriarkal, fragmentasi kelembagaan antara otoritas hukum dan keagamaan, serta literasi hukum dan daya tawar ekonomi perempuan yang terbatas. Temuan-temuan ini berkontribusi pada kajian sosiologis-hukum komparatif dengan menunjukkan bahwa efektivitas perlindungan hak pasca-perceraian tidak hanya bergantung pada norma-norma hukum, tetapi juga pada interpretasi yudisial serta interaksi antara lembaga-lembaga hukum dan struktur sosio-budaya lokal. Penelitian di masa depan dapat menyelidiki lebih lanjut pengalaman hidup perempuan Muslim di berbagai sistem hukum yang pluralistik.
The Legality and Legibility of Unregistered Marriages in Indonesia: Assessing the Complementarity of the Marriage Law and the Population Administration Law Vita Fitria; Ali Sodiqin
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 14 No. 1 (2026): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v14i1.4775

Abstract

The phenomenon of unregistered marriages in Indonesia persists as a social reality even though it is not legally recognized within the marriage registration system. On the one hand, the Marriage Law establishes registration as a means to ensure legal certainty and protection; on the other hand, the Population Administration Law provides an administrative avenue for those in unregistered marriages by allowing the inclusion of family relationship status on the Family Card. This situation has sparked a debate over whether such administrative policies undermine the principle of the legality of marriage or, conversely, constitute a form of protection for citizens’ civil rights. This study aims to analyze the relationship between the Marriage Law and the Population Administration Law to examine whether the two are contradictory or complementary. This study is a normative legal study employing a legislative and conceptual approach. The data analyzed include the Marriage Law, the Population Administration Law, and Ministry of Home Affairs Regulation No. 108 of 2019. The theoretical framework used consists of legal pluralism, state legibility, and Jasser Auda’s systemic maqasid syariah. The research findings indicate that the regulation of unregistered marriages is based on two orientations: formal legality under the Marriage Law and administrative legibility under the Population Administration Law. These two regulations are not contradictory; rather, they serve distinct yet complementary functions in providing legal and administrative protection. However, the lack of optimal integration between these two legal frameworks has led to the perception that unregistered marriages are legitimate. Therefore, regulatory synchronization is necessary to establish a unified legal system, provide legal certainty, and ensure fair and substantive protection. Fenomena nikah siri di Indonesia tetap bertahan sebagai realitas sosial meskipun tidak memperoleh pengakuan hukum dalam sistem pencatatan perkawinan. Di satu sisi, Undang-Undang Perkawinan menempatkan pencatatan sebagai instrumen untuk menjamin kepastian dan perlindungan hukum, akan tetapi di sisi lain Undang-Undang Administrasi Kependudukan membuka ruang administrasi bagi pelaku nikah siri melalui pencantuman status hubungan keluarga dalam Kartu Keluarga. Kondisi ini memunculkan perdebatan mengenai apakah kebijakan administrasi tersebut melemahkan prinsip legalitas perkawinan atau justru merupakan bentuk perlindungan hak-hak sipil warga negara. Penelitian ini bertujuan menganalisis hubungan antara Undang-Undang Perkawinan dan Undang-Undang Administrasi Kependudukan untuk menguji apakah keduanya bersifat kontradiktif atau komplementer. Penelitian ini merupakan penelitian hukum normatif dengan pendekatan perundang-undangan dan konseptual. Data yang dianalisis adalah Undang-Undang Perkawinan, Undang-Undang Administrasi Kependudukan, dan Permendagri Nomor 108 Tahun 2019. Kerangka teori yang digunakan adalah legal pluralism, state legibility, dan maqasid syariah sistemik Jasser Auda. Hasil penelitian menunjukkan bahwa pengaturan nikah siri dibangun atas dua orientasi, yaitu legalitas formal dalam Undang-Undang Perkawinan dan legibilitas (keterbacaan) administratif dalam Undang-Undang Administrasi Kependudukan. Kedua regulasi tidak bersifat kontradiktif, melainkan menjalankan fungsi yang berbeda namun saling melengkapi dalam memberikan perlindungan hukum dan administratif. Namun, belum optimalnya integrasi kedua regulasi hukum tersebut menimbulkan persepsi adanya legitimasi terhadap nikah siri. Oleh karena itu, diperlukan sinkronisasi regulasi untuk mewujudkan sistem hukum yang terpadu, memberikan kepastian hukum, dan menjamin perlindungan substantif yang berkeadilan.
The Concept of Substitute Heirs: A Comparative Analysis between the Compilation of Islamic Law (KHI) and Customary Law amongst Muslim Communities in Pemalang Regency Imaro Sidqi; Yasni Efyanti; Rahmad Setyawan; Muh Zaitun Ardi; Doli Witro; Muslih Muslih
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 14 No. 1 (2026): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v14i1.4497

Abstract

This study was prompted by conceptual differences regarding substitute heirs between the Compilation of Islamic Law (KHI) and customary law practised by Muslim communities in Pemalang Regency. These differences reflect the dynamics of the application of Islamic inheritance law at the local level, which does not always align with formal legal norms. This study aims to examine the dynamics of the concept of substitute heirs and to analyse them comparatively between the provisions in the KHI and the practices of customary law within the local community. This is a field study employing a socio-legal approach and utilising comparative law theory. Data were collected through observation, interviews with eleven key informants, and a literature review, which were subsequently analysed qualitatively. The findings indicate that the KHI normatively restricts the substitution of heirs to specific conditions as stipulated in Article 185. Conversely, customary law practices amongst the Muslim community in Pemalang Regency permit a grandchild to replace the primary heir (a child) even whilst that heir is still alive; an adopted child may replace their adoptive parent; and a grandchild acting as a substitute heir may restrict (hijab) the share of the inheritance due to the biological siblings of the heir they are replacing. These differences are influenced by deeply rooted social constructs that have developed as a legal culture within the community. The implications of this research indicate that the Compilation of Islamic Law (KHI) remains an ideal normative reference, whilst customary law functions as a ‘living law’ that is adaptive and responsive to the social needs of the community. Therefore, the relationship between the two cannot be viewed dichotomously, but rather as a dialectic between formal law and ever-evolving social practices. Penelitian ini dilatarbelakangi oleh adanya perbedaan konseptual mengenai ahli waris pengganti antara Kompilasi Hukum Islam (KHI) dan hukum adat yang berlaku pada masyarakat Muslim di Kabupaten Pemalang. Perbedaan tersebut merefleksikan dinamika penerapan hukum kewarisan Islam di tingkat lokal yang tidak selalu sejalan dengan norma hukum formal. Penelitian ini bertujuan untuk mengkaji dinamika konsep ahli waris pengganti serta menganalisisnya secara komparatif antara ketentuan dalam KHI dan praktik hukum adat pada masyarakat setempat. Penelitian ini merupakan penelitian lapangan dengan pendekatan sosio-legal serta menggunakan teori perbandingan hukum. Data dikumpulkan melalui observasi, wawancara terhadap sebelas informan kunci, dan studi literatur, yang kemudian dianalisis secara kualitatif. Hasil penelitian menunjukkan bahwa KHI secara normatif membatasi penggantian ahli waris hanya pada kondisi tertentu sebagaimana diatur dalam Pasal 185. Sebaliknya, praktik hukum adat pada masyarakat Muslim di Kabupaten Pemalang, memperbolehkan cucu menggantikan kedudukan ahli waris utama (anak) meskipun ahli waris tersebut masih hidup, anak angkat dapat menggantikan kedudukan orangtua angkatnya dan cucu sebagai ahli waris pengganti dapat membatasi (hijab) bagian harta warisan saudara kandung dari ahli waris yang digantikan. Perbedaan tersebut dipengaruhi oleh konstruksi sosial yang telah mengakar dan berkembang sebagai budaya hukum dalam masyarakat. Implikasi penelitian ini menunjukkan bahwa KHI tetap menjadi rujukan normatif yang bersifat ideal, sedangkan hukum adat berfungsi sebagai living law yang adaptif dan responsif terhadap kebutuhan sosial masyarakat. Oleh karena itu, hubungan antara keduanya tidak dapat diposisikan secara dikotomis, melainkan sebagai bentuk dialektika antara hukum formal dan praktik sosial yang terus berkembang.
Expert Perceptions of the Development of Maqāṣid al-Sharīʿah in Indonesian Islamic Law: Explaining the Epistemic–Institutional Gap Tholkhatul Khoir; Abdul Djamil; Kamsi; Imam Yahya; Hamdan bin Said
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 14 No. 2 (2026): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v14i2.4650

Abstract

Over the past two decades, maqāṣid al-sharīʿah has gained increasing prominence in Indonesian Islamic legal scholarship and legal discourse, including legislation, fatwas, judicial decisions, and academic publications. Although this development has been widely examined in normative legal scholarship, little empirical research has investigated how Islamic law experts perceive this trend and its implications for legal reform. This study explores how Indonesian Islamic law academics and practitioners perceive the development of maqāṣid al-sharīʿah in Indonesian Islamic law and examines the factors shaping these perceptions. Employing a qualitative exploratory design and drawing on Berger and Luckmann’s theory of the social construction of knowledge as its primary theoretical lens, this study conducted semi-structured interviews with five purposively selected Islamic law academics and practitioners whose scholarly and professional roles position them as epistemic authorities in Indonesian Islamic legal discourse. Data were analysed using reflexive thematic analysis. The findings indicate that differences in expert perceptions are shaped by the interaction of methodological orientation, professional engagement, academic literacy, and exposure to contemporary social issues. Rather than operating independently, these factors interact to shape how experts evaluate the extent to which maqāṣid has moved beyond academic discourse into institutional legal practice. The findings suggest the existence of an epistemic–institutional gap in which the intellectual acceptance of maqāṣid has progressed more rapidly than its incorporation into formal legal institutions. By identifying the interaction of multiple factors shaping expert perceptions, this study contributes empirical and conceptual insights into the relationship between epistemic development and institutional change in contemporary Indonesian Islamic law. Selama dua dekade terakhir, maqāṣid al-sharīʿah semakin menonjol dalam kajian hukum Islam dan wacana hukum di Indonesia, termasuk legislasi, fatwa, keputusan pengadilan, dan publikasi akademis. Meskipun perkembangan ini telah banyak dikaji dalam kajian hukum normatif, hanya sedikit penelitian empiris yang menyelidiki bagaimana para ahli hukum Islam memandang tren ini dan implikasinya terhadap reformasi hukum. Studi ini mengeksplorasi bagaimana akademisi dan praktisi hukum Islam di Indonesia memandang perkembangan maqāṣid al-sharīʿah dalam hukum Islam Indonesia dan mengkaji faktor-faktor yang membentuk persepsi tersebut. Dengan menggunakan desain kualitatif eksploratif dan teori konstruksi sosial pengetahuan Berger dan Luckmann sebagai lensa teoretis utama, studi ini melakukan wawancara semi-terstruktur dengan lima akademisi dan praktisi hukum Islam yang dipilih secara purposif. Peran akademis dan profesional mereka menempatkan mereka sebagai otoritas epistemik dalam wacana hukum Islam di Indonesia. Data dianalisis menggunakan analisis tematik refleksif. Temuan menunjukkan bahwa perbedaan persepsi para ahli dibentuk oleh interaksi orientasi metodologis, keterlibatan profesional, literasi akademis, dan paparan terhadap isu-isu sosial kontemporer. Alih-alih beroperasi secara independen, faktor-faktor ini berinteraksi untuk membentuk bagaimana para ahli mengevaluasi sejauh mana maqāṣid telah melampaui wacana akademis ke dalam praktik hukum institusional. Temuan ini selanjutnya menunjukkan adanya kesenjangan epistemik–institusional di mana penerimaan intelektual terhadap maqāṣid telah berkembang lebih cepat daripada penggabungannya ke dalam lembaga hukum formal. Dengan mengidentifikasi interaksi berbagai faktor yang membentuk persepsi para ahli, studi ini memberikan wawasan empiris dan konseptual tentang hubungan antara perkembangan epistemik dan perubahan institusional dalam hukum Islam kontemporer di Indonesia.
Rethinking Judicial Modernity and Normative Pluralism: A Critical Review on the Transformation of Sharia in Saudi Arabia (A Review of Islamic Law in Saudi Arabia) M. Holil; Ishaq Ishaq; Muhammad Fauzinuddin Faiz
Al-Mazaahib: Jurnal Perbandingan Hukum Vol. 14 No. 1 (2026): Al-Mazaahib
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-mazaahib.v14i1.4719

Abstract

The relationship between traditional Islamic law and government-driven legal reform is one of the most vital topics in contemporary legal studies. In modern Muslim majority countries, especially Saudi Arabia, the shift from unregulated judicial discretion to formal codification poses a significant challenge to established religious authority and judicial independence. This article critically analyzes the theoretical and practical consequences of rendering Sharia more positive through the principles of siyasa sharʿiyya and salafi legal approach. This study examines the dynamics of normative pluralism in state run court systems, emphasizing the conflicts among judicial ijtihad, executive centralization, and international human rights influences. In the end, examining this legal change is crucial for grasping how Sharia adapts within contemporary governmental frameworks without simply descending into secularization or authoritarian legalism. Interaksi antara yurisprudensi islam klasik dan reformasi hukum yang diprakarsai negara merupakan salah satu isu paling krusial dalam studi hukum modern. Di negara-negara berpenduduk mayoritas muslim kontemporer, khususnya Arab Saudi, transisi dari diskresi yudisial yang tidak terstandarisasi menuju kodifikasi terstruktur menghadirkan tantangan mendasar bagi otoritas keagamaan tradisional dan otonomi peradilan. Artikel ini secara kritis menguji implikasi teoretis dan praktis dari positivisasi syariah melalui doktrin siyasa sharʿiyya dan metodologi hukum salafi. Dengan mengevaluasi dinamika "pluralisme normatif" di dalam sistem peradilan yang dikontrol negara, studi ini menyoroti ketegangan antara ijtihad hakim, sentralisasi eksekutif, dan tekanan hak asasi manusia internasional. Pada akhirnya, analisis terhadap transformasi hukum ini sangat penting untuk memahami bagaimana syariah beradaptasi di dalam struktur negara modern tanpa sekadar terintegrasi menjadi sekularisasi atau legalisme otoriter.

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