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Journal of Islamic Law Studies
Published by Universitas Indonesia
ISSN : 26208860     EISSN : 26144829     DOI : https://doi.org/10.46708
Core Subject :
JILS has a scope of Islamic law including sharia economics, perspectives on Human Rights in Islam, Islamic Criminal Law, Islamic Civil Law, Zakat, Islamic Philosophy, and other matters related to Islamic knowledge.
Arjuna Subject : -
Articles 64 Documents
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PENYALAHGUNAAN KONSEP KAWIN MUT’AH PADA PRAK- TIK KAWIN KONTRAK Abdullah, Zaitun; Tridewiyanti, Kunthi
Journal of Islamic Law Studies Vol. 2, No. 1
Publisher : UI Scholars Hub

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Abstract

Marriage is an emotional and physical bond between a man and a woman to establish a perpetual family as stipulated in The Marriage Act Number 1 Year 1974 and The Islamic Law Compilation (Kompilasi Hukum Islam). However, there are facts that in Tugu Utara Village (Desa), Cisarua, Bogor, many couples conduct marriage just for temporary period. That marriage known as the con- tract marriage (perkawinan kontrak), and people who live in Tugu Utara Village call it with mut’ah marriage. Of course, that is an interesting matter to study, because it seems there is a mistake in un- derstanding the concept of mut’ah marriage. By conducting non-doctrinal research, this research will show that the people’s perception in Tugu Utara Village about contract marriage, which is consid- ered same as mut’ah marriage, is totally wrong. The inaccuracies are due to, among others, couples who have conducted contract marriage are not the followers of Shiite, and also, in some points, the marriage contract was in fact very different from the real mut’ah marriage practice. Besides that, the contract marriage, which is conducted in Tugu Utara Village, in many aspects is unlawful.
SISTEM SANKSI DALAM HUKUM ISLAM Apriyani, Rini
Journal of Islamic Law Studies Vol. 2, No. 2
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Abstract

Sistem hukum merupakan suatu aturan yang dapat mengatur kehidupan bermasyarakat di suatu negara. Di dunia ada tiga sistem hukum yang berlaku yaitu Eropa Kontinental, Anglo Saxon dan Hukum Islam. Demikian pula di Indonesia, terdapat tiga sistem hukum yang berlaku di Indonesia yaitu hukum Nasional, hukum adat dan Hukum Islam. Akan tetapi selama ini ternyata hukum Islam yang diberlakukan di Indonesia ternyata bersifat limitatif. Makna limitatif adalah bahwa hukum Islam di Indonesia hanya diberlakukan bagi warga negara yang beragama Islam dan diterapkan hanya dalam bidang hukum perdata saja. Itu pun hanya dalam sembilan bagian dari hukum perdata. Padahal ada satu sistem hukum yang tidak lepas dari keberadaan hukum islam, yaitu terkait dengan hukum pidana Islam. Salah satu bagian yang menjadi ciri khas dari suatu aturan pidana adalah adanya sistem sanksi. Demikian pula dengan hukum pidana Islam. Terdapat sistem sanksi di dalamnya. Suatu sistem yang tidak hanya akan mengurangi terjadinya tindak pidana di dalam masyarakat akan tetapi justru akan mencegah terjadinya tindak pidana tersebut. Suatu hal yang akan terjadi jika manusia khususnya umat Islam memahami makna keberadaan sistem sanksi di dalam Islam tersebut dan bukan hanya beranggapan bahwa sistem sanksi ini hanya dapat diberlakukan di mayoritas negara-negara di Timur Tengah. Akan tetapi sesuai dengan sifat Islam yaitu rahmatan lil alamin maka sistem sanksi itupun pasti sesuai untuk diberlakukan secara universal.
IMPLEMENTATION OF ISLAMIC RELIGIOUS VALUE ON GOVERNANCE OF LAW AND ENVIRONMENTAL ISSUE Soleh, M. Arief; Nugraha, Tb. Chaeru; Handaka, A. Agus; Nurhilal, O.
Journal of Islamic Law Studies Vol. 2, No. 2
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Abstract

Social environment is changing rapidly coincide with rapid change of human thinking in solving any problems. The thinking is underlying human activity in their life, so that it needs a guidance of thinking in facing every change in the life. Padjadjaran University (Unpad) as part of educational state has a guidance to sup- port national development which is presented in principal scientific pattern (PSP) consisted of strengthen law and environmental issue. The rise opinions to restore Is- lamic religious values in the social order such as growing of Islamic banking system have proven its superiority at any challenges of finance problem. Therefore this pa- per tries to illustrate the superiority of Islamic values that are integrally introduced into PSP of Unpad’s vision and mission. One of Islamic religious value has been listed in maqasid sharia is to maintaining human mind (Hifz Al Aql) in thinking and behavior and also to maintaining harmonious environment for good living. Hope- fully, all of activities in the academic community of Unpad could be able to rely on Islamic PSP as a guidance in every academic activities, moreover to bring Islam blessings and prosperity for all (rahmatan lilalamiin) at the Unpad.
THE IMPLEMENTATION OF ISLAMIC LAW: THROUGH ISLAMIC LAW POLITICS AND NOT THROUGH TERRORISM Suprajogo, Tjahjo
Journal of Islamic Law Studies Vol. 2, No. 2
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Abstract

In the context of Indonesia, empirically and historically there is no doubt that Islamic law is one important element in the formation of national law (positive law). Also, sociologically, Islam as a religious doctrine is to have religious values that have been believed by Muslims to be a system of life that is regarded as the law derived from religion by most Indonesian people. Judging from the scope of realistic politic or ideological-empiric, there is a serious debate in the formulation of the basic constitution of the country is currently taking place in the sessions Agency of Efforts Investi- gation for Indonesian Independence (BPUPKI), May 28-June 1, 1945 and July 10 to 17, 1945, and in the sessions of the Preparatory Committee for Indonesian Independence (PPKI) 18 to August 22, 1945, in the framework of the preparation and approval of the 1945 Constitution (Halim, Ahkam Journal, Vol. XIII, No. 2, July 2013, p. 260). Advanced implications of the ideological polemics are the pros and cons in the middle of the people in the realm of law regarding the implementation of Islamic law in Indonesia. Socio-politically, faced with the reality of the plurality of the Indonesian society is very complex, the response of Muslims themselves against the implementation of Islamic law in Indonesia, there are at least 3 (three) polarization. There are most of Muslims who want that Islamic law is substantive-formalistic enacted in regulation and legislation. There are others who believe that what an important is the values (moral ethics) of Islam entered in national law. While others, they just refuse altogether implementation of Islamic law. As far as the writer observation, that response in reality has given birth the diversity pattern of the struggle among Muslims such as a radical-psychic-physical approach demanding implementation of Islamic law in totality (kaaffah) with terror manner and acts. Even though when considering various aspects, such as the persistence of the variations and mozaic of thought Muslims on the relationship of the shari’a and the state, there are many law schools of thought (madzahib fiqh) related to the products of Islamic law, the configuration of socio-political determining the implementation of Islamic law, there are variables of social, cultural, political and history are diversities that influenced the formation of the law in various Islamic countries (Maula, Hermeneia, Journal of Islamic Studies at the Interdisciplinary Vol.2 No. 2 July-December 2003, p. 240), different practical application of Islamic law, and depend on who ruled government authority in the formulation and decision making. Departing from these reasons, the author would like to propose a recommendation that the actual implementation of Islamic law in Indonesia can be approached from a law politic approach of Islamic as a public policy-making process and not by means of terrorism.
THE APPLICATION OF ISLAMIC BUSINESS CONTRACT IN THE NATIONAL LAW REGULATIONS (THE COMPARISON BETWEEN COUNTRIES WITH CIVIL LAW SYSTEMS AND COMMON LAW SYSTEMS) Dewi, Gemala
Journal of Islamic Law Studies Vol. 4, No. 1
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Abstract

With the growth of Islamic banking and finance business in many countries nowadays, the legal aspect is very important to be understood by the parties. This is because in Islamic business law, not only the contract becomes law for the parties, but also to be compliant with Islamic teachings. Otherwise it will be null and void that could cause loss to both sides. However, in some Civil Law system countries there might not be clear rules regarding Islamic contract law. Also, in Common Law system countries, with the character of Islamic law which has specific provisions on the law of contracts needs to comply with the rules in practical Islamic business. In addition, the function of the court in finding the law for dispute settlement in Islamic business transactions becomes a necessity. For this reason, it is important to see how are the countries with the Civil Law and the countries with the Common law system applying Islamic business contract law. In This paper will be compared the application of Islamic business contracts in the national law regulations of two countries, Indonesia (with Civil Law System) and Malaysia (with Common Law system). The main focus of this research is the application of transactions based on sharia principles on the regulations and the legal process by the law enforcers in the compared countries based on their different legal system. The result to be expect is to find the similarities and the differences amongst the two countries.
WAKAF LINGKUNGAN HIDUP DALAM RANGKA PELAKSANAAN PEMBANGUNAN BERKELANJUTAN DAN PENEGAKKAN KEADILAN ANTARGENERASI Setyorini, Savitri Nur; Wirdyaningsih, Wirdyaningsih; Hazna, Chita Arifa
Journal of Islamic Law Studies Vol. 4, No. 1
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Abstract

Artikel ini memberikan gambaran mengenai wakaf untuk lingkungan hidup dan kaitannya dengan pembangunan berkelanjutan dan keadilan antargenerasi. Wakaf merupakan salah satu instrumen hukum Islam untuk menyelesaikan permasalahan umat, yang mana salah satunya adalah masalah lingkungan hidup yang terkait pula dengan pembangunan berkelanjutan dan keadilan untuk generasi yang akan datang. Penelitian ini adalah penelitian kualitatif dengan desain deskriptif analitis. Hasil penelitian menunjukkan bahwa wakaf untuk lingkungan hidup dapat menyeimbangkan antara pembangunan dan keberlanjutan lingkungan hidup, serta berimbas pelestarian lingkungan hidup yang berkelanjutan dan penciptaan keadilan antargenerasi, di mana generasi yang akan datang akan memiliki tingkat pemanfaatan lingkungan hidup dan sumber daya alam yang setidaknya sama dengan tingkat pemanfaatan dari generasi sekarang, baik dalam hal keanekaragaman pilihan atas sumber daya alam, kualitas lingkungan hidup dan sumber daya alam dan akses atas lingkungan hidup dan sumber daya alam.
KEABSAHAN PERKAWINAN BEDA AGAMA DAN KEWENANGAN MENGADILI SENGKETANYA DALAM PERSPEKTIF HUKUM ANTAR TATA HUKUM INDONESIA Bimasakti, Muhammad Adiguna
Journal of Islamic Law Studies Vol. 4, No. 1
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Abstract

Perkawinan merupakan suatu hal yang sangat sakral dalam beberapa kebudayaan. Beberapa tahun belakangan isu perkawinan beda agama menjadi isu yang kembali hangat dibicarakan, terutama sejak adanya Permohonan Pengujian Pasal 2 ayat (1) UU Perkawinan No. 1 Tahun 1974 kepada Mahkamah Konstitusi dengan Nomor Perkara 68/PUU-XII/2014 yang mana seolah Pasal 2 ayat (1) ini dianggap melarang perkawinan beda agama di Indonesia. Pertanyaan yang akan timbul terkait hal tersebut adalah apakah benar perkawinan beda agama merupakan hal yang dilarang di Indonesia? Lalu bagaimana dengan legitimasi praktik perkawinan beda agama yang sudah terjadi? Kompetensi Absolut peradilan manakah yang berwenang mengadili terkait sengketa perkawinan beda agama? Tulisan ini mencoba menganalisis dan menjawab pertanyaan- pertanyaan tersebut dalam konteks hukum perkawinan yang berlaku di Indonesia dan praktik peradilan kontemporer di Indonesia.
MENINJAU KEDUDUKAN PELAKU RIDDAH DAN HUKUMAN MATI BAGI PELAKU RIDDAH BERDASARKAN HUKUM ISLAM DAN HAK ASASI MANUSIA DALAM SUDUT PANDANG ISLAM Bimasakti, Muhammad Adiguna; Raouf, Nadim
Journal of Islamic Law Studies Vol. 4, No. 1
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Abstract

Riddah is an act of apostasy in Islamic faith. Some texts of the hadits (sayings of The Prophet PBUH) indicate that the apostate shall be punished with death sentence. Beside, the apostate will also lose some of his/her rights according to Islamic Sharia. But there is also a principle of Freedom of Religion in quranic text as we read in Surah Albaqarah (chapter 2) verse 256 which says: “There is no compulsion in religion”. This also indicates that the Freedom of Religion in Islamic perspective is guaranteed, and cannot be taken. Thus this writing tries to elaborate the two which are the Freedom of Religion principle and Capital Punishment / Jarimah for apostasy from the perspective of Human Right especially from the “Cairo Declaration on Human Rights in Islam” which was declared in Cairo, Egypt in 1990.
Ruu Ketahanan Keluarga: Modifikasi Hukum Sebagai Upaya Mencapai Tujuan Hukum Islam Dalam Memelihara Keturunan Muthmainnah, Muthmainnah
Journal of Islamic Law Studies Vol. 1, No. 2
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One of the aims of Islamic Law based on Abu Ishaq Al-Shatibi is to protect ancestry which becomes a very essential aim for human being. On the other side, this aim faces obstacles in which a family does not show the function as it is in society. This writing elaborates a Draft Law which is initiated by Prosperous and Justice Party Faction which was legalised as Draft Law initiated by House of Representatives Republic of Indonesia term 2015-2019. The Draft Law is about Family Sustainability. The process of Law Making is a fundamental aspect for Indonesia as a Rechstaat. This article is needed to cretae a fundamental design for family sustainability. The urgency derives both from sociology aspect and also physchology aspect. The sociology discusses about relations between an individu with the societ while the physchology discusses and individu related to the interaction, emotion, and also performance. This writing also discusses about law modification regarding this article with the paradigm that a family issue becomes a general issue in public law. The existing of this regulation is hoped to achieve one of the aims of Islamic Law which is to protect ancestry.
MEMBONGKAR ESENSI DASAR SILA PERTAMA PANCASILA: INTERNALISASI PEMIKIRAN ISLAM MOHAMMAD ARKOUN DALAM KONSEP KETUHANAN YANG MAHA ESA Annafikarno, Nadila Mahilaveda; Alfarizy, Ahmad
Journal of Islamic Law Studies Vol. 2, No. 2
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Abstract

Belief in the One and Only God as the first principle of Pancasila has hierarchical implications which are the prerequisites for realizing the next precepts. If traced, Soekarno had the concept that the belief in the one and only God does not mean that God is only one universally, but that understanding can only be owned by religious people and stored in belief. But in Pancasila, the nature of the one value is interpreted that it is noble for all Gods who are just, merciful and merciful who must be imbued with one spirit by all Indonesian people. In the thought of Mohammad Arkoun who rejects the teachings of Islam in a sloganistic-formalistic manner, the concept of God Almighty can be the key to bringing Islam as rahmatan lil'alamin. According to him, fighting for Islam is no longer relevant by using it as a formal basis in the state, but it will be much more important to fight for Islam substantially by presenting it in the entire process of state life. Moreover, philosophically, the context of the first precepts of Pancasila from an Islamic perspective makes that the values of civility, justice, unity, and prosperity as the essence of the next precepts must be achieved with the concept of "God Almighty''. That is, based on Soekarno's thoughts on the first principle of Pancasila, then contextualized to Islam in terms of its divinity, through the internalization of Mohammad Arkoun's method of thinking, resulted in the conclusion that the message of Islam is the key to justice and prosperity.

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