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Al-Hukama: The Indonesian Journal of Islamic Family Law
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20897480     EISSN : 25488147     DOI : 10.15642/alhukama
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences
Al-Hukama serves academic discussions of any Indonesian Islamic family law issues from various perspectives, such as gender, history, sociology, anthropology, ethnography, psychology, philosophy, human rights, disability and minorities, digital discourse, and others. It intends to contribute to the debate in classical studies and the ongoing development debate in Islamic family law studies in Indonesia, both theoretical and empirical discussion. Al-Hukama always places the study of Islamic family law in the Indonesian context as the focus of academic inquiry.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 226 Documents
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Konsep Nushuz dalam CLD KHI Bihi, Kafa
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 7 No. 1 (2017): Juni
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2017.7.1.172-197

Abstract

does not perform her duty to a husband. But it is not set about the husband’s nushuz as firmly as that of the wife. The Compilation of Islamic Law is considered unfair by gender activists so that the Gender Mainstreaming Working Group of the Department of Religion launched a script called Counter Legal Draft of Islamic Law Compilation (CLD-KHI). This paper examines CLD-KHI's offer of nushuz using the perspective of Islamic law, ie the views of some Muslim scholars about nushuz. Nushuz, as arranged in CLD KHI, applies to husband and wife. The settlement of nushuz is carried out by mean of peace, both by the wife and husband. The reason is because between the right and obligation of both are equal. The concept of nushuz in CLD-KHI is not in accordance with Islamic law, because nushuz is caused by one of the parties who does not perform the obligation or violate the rights of his/her partner. Of these rights and obligations, CLD KHI make them equal. While in Islamic Law, the rights and obligations of husband and wife are different. There is a difference between the provisions in Islamic law and CLD-KHI. In Islamic Law, the settlement of nushuz performed by a wife has three stages, they are advising, leaving in bed, and hitting with a punch that is not hard. While the effect of nushuz in CLD KHI is not clearly explained. [Dalam Kompilasi Hukum Islam, istilah nushuz bermakna istri yang tidak melakukan kewajibannya terhadap suami. Akan tetapi tidak diatur mengenai Nushuz suami secara tegas seperti pada istri. Kompilasi Hukum Islam dinilai kurang adil oleh para aktivis gender sehingga Kelompok Kerja Pengarusutamaan Gender Departemen Agama RI meluncurkan naskah yang disebut Counter Legal Draft Kompilasi Hukum Islam (CLD-KHI). Tulisan ini mengkaji tawaran CLD-KHI tentang nushuz dengan menggunakan perspektif hukum Islam, yaitu qaul fuqaha tentang nushuz. Nushuz yang diatur dalam CLD KHI berlaku bagi suami maupun istri. Penyelesaian Nushuz dilakukan dengan cara perdamaian, baik yang dilakukan oleh pihak istri maupun suami. Hal ini dikarenakan antara hak dan kewajiban keduanya setara. Konsep Nushuz dalam CLD KHI, tidak sesuai dengan hukum Islam, karena adanya Nushuz disebabkan oleh salah satu pihak yang tidak melaksanakan kewajiban atau melanggar hak pasangannya. Dari hak dan kewajiban inilah yang tidak sama, dalam CLD KHI mensetarakan keduanya, sedangkan dalam Hukum Islam hak dan kewajiban suami istri berbeda. Selanjutnya mengenai cara penyelesaian nushuz tidak sama. Dalam Hukum Islam penyelesaian Nushuz yang dilakukan oleh istri ada tiga tahap, yakni mulai menasehati, meninggalkan di tempat tidur, dan memukul dengan pukulan yang tidak keras Begitu juga dengan akibat Nushuz, dalam CLD KHI tidak dijelaskan.]
Reinterpretasi Konsep Mahram dalam Perjalanan Perempuan Pespektif Hermeneutika Fazlur Rahman Rohman, Holilur
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 7 No. 2 (2017): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2017.7.2.251-274

Abstract

Discuss the issue of women is no end. Every angle of women invites a discussion that must be done in depth, including the issue of hadith which describes the necessity of a mahrom for women when they want to travel. On the one side the necessity of mahram has a positive impact for the security and protection of women, but on the other side invites problems because the dynamics of women's lives today that require doing activities outside the home without having to be accompanied by mahrom. Really a dilemma for women. On the one side want to live his life according to the command of religion by following the hadith of the Prophet, but on the other side, when following hadith textualy will make her busy in activity outside the home. Therefore, this paper will discuss more deeply the problem of women's journey by reinterpretation mahram concept of Fazlurrahman hermeneutic perspective, in order to find the best solution for Muslim women in particular, for Muslims in general. [Membahas persoalan perempuan seakan tidak ada habisnya. Setiap sudut perempuan mengundang diskusi yang harus dilakukan secara mendalam, termasuk persoalan hadis-hadis Nabi yang menjelaskan tentang keharusan adanya mahrom bagi perempuan ketika mau mengadakan perjalanan. Di satu sisi keharusan tersebut berdampak positif demi keamanan dan perlindungan perempuan, tapi di sisi lain mengundang problem karena dinamika kehidupan perempuan zaman sekarang yang mengharuskan melakukan aktifitas di luar rumah tanpa harus didampingi mahrom. Sungguh dilematis bagi perempuan. Di satu sisi ingin menjalani hidupnya sesuai perintah agama dengan cara mengikuti hadis Nabi, tapi di sisi lain, ketika mengikuti bunyi tekstual hadis akan menjadikannya semakit repot dalam beraktiftas di luar rumah. Oleh karena itu, tulisan ini akan membahas lebih mendalam persoalan perjalanan perempuan dengan cara reinterpretasi dan reaktualisasi konsep mahram perspektif hermeneutika Fazlurrahman, agar ditemukan solusi terbaik bagi perempuan muslimah pada khususnya, bagi umat Islam pada umumnya.]
Tafsir Maqāṣid Dengan Pendekatan Gender Terhadap Ayat-Ayat Hukum Keluarga Musyafaah, Suqiyah
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 7 No. 2 (2017): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2017.7.2.249-279

Abstract

This research focuses on rediscovering the verses about the establishment of the family law and the events or the reason of the revelation of the verses. It is then analyzed within the frame of maqāşid and gender approach. The verses can be classified into 3 areas, among others; (a) family law verses starting from marriage to separation either due to death or divorce, (b) the guardianship law verses of the immature child; (c) verses of family wealth law (amwāl al-usrah) which includes inheritance, wasiyat, endowment and everything related to acceptance and or giving. The usage of maqāşid and gender perspectives are based on chapter al-RÅ«m (30): 21; that marriage rules are aimed to building a harmonious family, which spawns a loving relationship between husband and wife, and compassion among their children. The harmony is awakened through close relationship among husband, wife, and children who are able to fulfill their rights and obligations of each with full of love and affection. Each has the ability to control such rights and obligations freely and proportionately. [Penelitian ini mencoba menemukan kembali ayat-ayat yang membangun Hukum Keluarga dan peristiwa yang menjadi latar belakang turunnya, lalu memahaminya dalam bingkai maqāșid dengan pendekatan gender. Ayat-ayat tersebut dapat diklasifikasi dalam 3 bidang antara lain; (a) ayat-ayat hukum keluarga (usrah) yang dimulai dari peminangan sampai perpisahan, baik karena ada yang wafat maupun karena terjadi perceraian, (b) ayat-ayat hukum perwalian terhadap anak yang belum dewasa; (c) ayatayat hukum kekayaan keluarga (amwāl al-usrah) yang mencakup waris, wasiyat, wakaf dan sejenisnya yang berkaitan dengan penerimaan dan atau pemberian. Penafsiran terhadap ayat-ayat tersebut menggunakan perspektif maqāșid dengan pendekatan gender berpijak dari QS.al-Rūm (30): 21; bahwa aturan perkawinan bertujuan membangun keluarga yang sakīnah (harmonis), yang melahirkan hubungan saling cinta diantara suami, istri, dan kasih sayang diantara anak-anak mereka. Keharmonisan tersebut terbangun melalui hubungan antara suami, isteri, dan anak yang mampu memenuhi hak dan kewajiban masing-masing dengan penuh cinta dan kasih sayang. Masing-masing memiliki kemampuan mengontrol hak dan kewajiban tersebut secara bebas dan proporsional.]
Peraturan Bupati Rokan Hulu Provinsi Riau Nomor 5 Tahun 2016 Tentang Kewajiban Mengikuti Kursus Pra-Nikah Firdaus, Zahrotul; Musarrofa, Ita
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 7 No. 2 (2017): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2017.7.2.464-501

Abstract

This article examines the review of Islamic law against regulation of Rokan Hulu District No. 5 of 2016 on pre marriage course. Regent’s regulation No. 5 of 2016 on pre-marriage course is seen under the maslahah mursalah theory. With the course, the prospective husband and wife already have a lot of supplies to deal with various problems that will arise in the future. In addition, the prospective husband and wife are more stable to get marriage because they have already got a lot of knowledge and motivation from pre-marriage courses held by the government of Rokan Hulu Regency. This program also contains elements of avoiding damage, namely divorce which will have a bad consequence for the offspring. Divorce is expected to be avoided by having sufficient knowledge about domestic life, especially the rights and obligations of husband and wife. Besides using maslahah mursalah, this study also uses the theory of saddu al-dzari'ah. The high divorce rate in Rokan Hulu regency is due to several factors, namely the increasingly sophisticated information technology that facilitates infidelity, the unpreparedness of the bride and groom to receive 100 % of their partners post-marriage, economic factors, the lack of knowledge about marriage and the lack of religious education. The various reasons above, especially the problem of the lack of knowledge about marriage can be closed and avoided by the existence of intense marriage supplies. One of the debriefings could be through a pre-marriage course program held by the Regent of Rokan Hulu. [tulisan ini mengkaji tentang tinjauan hukum Islam terhadap Peraturan Bupati Rokan Hulu Provinsi Riau No 5 tahun 2016 tentang kursus pra-nikah. Peraturan Bupati No. 5 Tahun 2016 tentang kursus pranikah dilihat menggunakan teori maslahah mursalah. Dengan adanya kursus tersebut, para calon suami dan istri sudah memiliki bekal yang banyak untuk menghadapi berbagai masalah yang akan timbul di kemudian hari. Selain itu, para calon suami dan istri semakin mantap untuk segera menikah karena mendapat banyak ilmu dan motivasi dalam kursus pranikah yang diselenggarakan pemerintah Kabupaten Rokan Hulu. Program ini juga mengandung unsur menghindari atau menolak kerusakan, yakni perceraian yang nantinya memiliki akibat buruk bagi keturunan. Perceraian diharapkan bisa dihindari dengan dimilikinya pengetahuan yang cukup mengenai kehidupan rumah tangga, khususnya hak dan kewajiban suami istri. Selain menggunakan maslahah mursalah, kajian ini juga menggunakan teori saddu al-dzari’ah. Tingginya angka perceraian di Kabupaten Rokan Hulu disebabkan karena beberapa hal, dinataranya faktor teknologi informasi yang semakin canggih sehingga memudahkan perselingkuhan, ketidaksiapan calon pengantin untuk menerima 100% pasangannya pascapernikahan, faktor ekonomi, faktor minimnya ilmu tentang berumah tangga, dan kurangnya pendidikan agama. Berbagai sebab di atas, khususnya masalah minimnya ilmu pengetahuan tentang berumah tangga bisa ditutup dan dihindari dengan adanya pembekalan yang cukup intens. Pembekalan itu bisa melalu program kursus pra-nikah yang diadakan oleh Bupati Rokan Hulu.]
Analisis Yuridis Pandangan Hakim Pengadilan Agama Sukoharjo Terhadap Pelaksanaan Putusan Tuntutan Nafkah Pasca Cerai Adnya, Salsabeela; Musarrofa, Ita
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 7 No. 2 (2017): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2017.7.2.305-332

Abstract

The application of divorce granted by the Religious Court in its verdict will result in legal consequences, ie the ex-wife is entitled to get mut’ah and post-divorce living (except for the ex-wife before conducting sexual intercourse). But, the fact is not always like that. Without legal awareness from the ex-husband, legal certainty for the ex-wife will not be realized and hindered in the effort to get her rights, in the form of mut'ah and post-divorce living. The effectiveness of the execution of the verdict is also influenced by the active role of the judge ordering the ex-husband to provide his ex-wife before the vow of the divorce is read. Although there are not laws governing it, but the Judges of the Religious Court of Sukoharjo conducted legal discovery in accordance with the principles of civil procedure law. The solution to the payment of subsistence payment before being read by the pledge of divorce is a manifestation of legal certainty as stipulated in Article 5 paragraph (1) of Law Number 48 Year 2009 on judicial power. The judge should maximize the role to advise the ex-husband so that his willingness to carry out the contents of the verdict and postpone the reading of the pledge of divorce before the ex-husband fulfills the decision (paying post-divorce living). [Permohonan cerai talak yang dikabulkan Pengadilan Agama dalam amar putusannya akan menimbulkan konsekuensi hukum, yakni mantan isteri berhak mendapatkan mut’ah dan nafkah pasca cerai (kecuali, bagi mantan isteri yang qabla al dukhul). Namun kenyataannya, tidak selalu akibat hukum tersebut (isi putusan berupa kewajiban pemberian nafkah pasca cerai) dilaksanakan oleh mantan suami. Tanpa adanya kesadaran hukum dari mantan suami, kepastian hukum bagi mantan isteri tidak akan terwujud dan terhalang dalam usaha mendapatkan hak-haknya, berupa mut’ah dan nafkah pasca cerai. Efektivitas pelaksanaan putusan juga dipengaruhi oleh peran aktif hakim yang memerintahkan mantan suami untuk memberikan nafkah mantan istri sebelum ikrar talak dibacakan. Meski tidak ada undang-undang yang mengatur, tetapi Hakim Pengadilan Agama Sukoharjo melakukan penemuan hukum yang sesuai dengan asas asas hukum acara perdata. Solusi pembebanan pembayaran nafkah sebelum dibacakan ikrar talak merupakan perwujudan dari kepastian hukum sebagaimana yang diatur dalam Pasal 5 ayat (1) Undang-Undang Nomor 48 Tahun 2009 Tentang Kekuasaan Kehakiman. Hakim seharusnya memaksimalkan peran untuk menasehati mantan suami agar dengan kerelaan hatinya melaksanakan isi putusan dan menunda pembacaan ikrar talak sebelum mantan suami memenuhi isi putusan (membayarkan mut’ah nafkah pasca cerai).]
Kedudukan Anak Angkat dalam Hukum Waris Islam dan Hindu Ulya, Zakiyatul
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 7 No. 2 (2017): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2017.7.2.280-304

Abstract

Both of Islam and Hindu have regulated in detail the issues of inheritance. If the two are compared, it can be seen that there is a difference in positioning adopted child, where in Hindu law is used as the cause of inheritance whereas in Islamic law it is not. Thus, it can be seen that the adopted child does not belong to the heirs in Islamic law, so the inheritance rights remain to his biological family, not his adopted family. However, they can get a share of the property of their adopted parents by the way of a testament not more than 1/3 of a part, even in this case, article 209 paragraph 2 of KHI states that against a adopted child who does not receive a will is given a maximum of 1/3 of the inheritance of his adopted parents. Unlike the Islamic law, Hindu law classifies adopted sons including in heirs whose inheritance rights are transferred to their adopted families and are equal to those of legitimated children who inherit in the first place with the possibility to obtain all parts if no children are equal. [Baik hukum Islam maupun Hindu telah mengatur secara rinci berbagai persoalan mengenai kewarisan. Jika keduanya dibandingkan, dapat diketahui bahwa terdapat perbedaan dalam memposisikan pengangkatan angkat, yang mana dalam hukum Hindu dijadikan sebagai penyebab mewarisi sedangkan dalam hukum Islam tidak. Dengan demikian, dapat diketahui bahwa anak angkat tidak termasuk golongan ahli waris dalam Hukum Islam, sehingga hak mewarisinya tetap ke keluarga kandungnya, bukan keluarga angkatnya. Akan tetapi, bisa mendapat bagian dari harta orang tua angkatnya dengan jalan wasiat yang tidak lebih dari 1/3 bagian, bahkan dalam hal ini, pasal 209 ayat 2 KHI menyatakan bahwa terhadap anak angkat yang tidak menerima wasiat diberi wasiat wajibah sebanyak-banyaknya 1/3 dari harta warisan orang tua angkatnya. Berbeda halnya dengan Hukum Islam, Hukum Hindu menggolongkan anak angkat (laki-laki) termasuk ke dalam ahli waris yang hak mewarisinya berpindah ke keluarga angkatnya dan kedudukannya sama dengan anak sah yang mewarisi pada urutan pertama dengan kemungkinan bagiannya adalah seluruh bagian jika tidak ada anak sama sekali atau sama dengan bagian anak sah, dalam arti mewaris bersama.]
Analisis Maslahah Terhadap Konsep Kafa’ah dalam Tradisi Perkawinan di Kalangan Pesantren Pamekasan Assulthoni, Fahmi
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 8 No. 1 (2018): Juni
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2018.8.1.28-52

Abstract

One of the factors that can influence family harmony is the condition of balance between husband and wife. The phenomenon in some Islamic boarding house (pesantren) in Pamekasan show new things in the implementation of kafaah in a marriage system. Many of the kyais (the figures) mate and marry their sons and daughters with the closest people or from the same level and class. This research uses descriptive qualitative method and observation, interview, and documentation study to obtain data. The results obtained from this research are: in the process of choosing a mate to their sons, they as parents prefer and emphasize on the factors of the same nasab. The goal is for the struggle of continuing their Islamic boarding school, the creation of kinship with other kyais and so on. According to the perspective maslahah, such marriages can be justified. First, because there is a basis of the Qur’an and the hadiths affiliated with it. Second, the purpose of marriage with consideration of comparability will lead to many benefits. Third, the concept of maslahah itself requires that human beings get ease in a matter, and avoid the difficulties that hinder it later.
Implementasi Yuridis Terhadap Pelaksanaan Hak Pendidikan Anak Didik Pemasyarakatan Pelaku Pembunuhan Santri di Lamongan Candrawati, Siti Dalilah
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 8 No. 2 (2018): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2018.8.2.269-291

Abstract

This paper is a bibliographical research on how the implementation of children’s educational rights in the Children Development Institution of Blitar who is underwent criminal sanction for involvement in the murder of a student in Lamongan and how the application of legislation on educational rights of the students. The prisoners who are convicted of murdering student in Lamongan must undergo a 1 year term in LPKA of Blitar. During the sentence, LPKA Blitar has implemented a system of treatment of students through 4 (four) stages, namely 0-1/3 MP, 1/3-1/2MP, 1/-2/3 MP, 2/3 to free. During that time they got the right to attend their formal high school and non-formal education in LPKA, even 4 (four) children who were sitting in class XII strived to follow UNAS (national post test) at their own school and passed it well. Because their behavior in LPKA was well assessed by the Penetration Monitoring Team (TPP), it was granted conditional leave (CB) rights so that the criminal sanction was reduced by one third and after 8 (eight), they were transferred to Anta Sena Magelang institution to undergo rehabilitation. In order to obtain optimal results, LPKA of Blitar cooperates with related offices, both with the national education office of Blitar city and NGOs as well as civic organizations. In addition, the implementation of educational rights in LPKA of Blitar, juridically implements articles 1, 2, 3, 4, and 85 of the Act. No. 11 of 2012 on the Criminal System for Children and article 1, 9, 14, 23, 24 Act. No. 35 of 2014 on Amendments to the Law. No. 23 of 2002 concerning Child Protection. [Artikel ini membahas tentang implementasi yuridis terhadap pelaksanaan hak pendidikan anak didik pemasyarakatan pelaku pembunuhan santri di Lamongan, yang mana anak didik tersebut menjalani masa tahanannya di Lembaga Pembinaan Khusus Anak Blitar Jawa timur. Para anak didik pemasyarakatan yang dihukum karena didakwa membunuh santri di Lamongan harus menjalani masa pidana selama 1 (satu) tahun di LPKA Blitar, mereka berjumlah 11 (sebelas) orang anak siswa SLTA swasta di Lamongan yang juga menempuh pendidikan tahfidh al-Qur’an (hafal 1-10 juz). Selama masa hukuman, LPKA Blitar telah melaksanakan sistem perlakuan terhadap anak didik melalui 4 (empat) tahap yakni masa 0-1/3 MP, masa 1/3-1/2 MP, masa 1/-2/3 MP, dan masa 2/3 hingga bebas. Selama masa tersebut mereka memperoleh haknya untuk bersekolah di SMA YP dan mengikuti sekolah Madrasah Diniyyah di dalam LPKA, bahkan 4 (empat) yang sedang duduk di kelas XII diupayakan untuk mengikuti UNAS di sekolah asal dan dinyatakan lulus dengan baik. Karena prilaku mereka di LPKA selama masa pidana dinilai oleh Tim Pemantau Pemasyarakatan (TPP) progressnya baik terus, maka pada tahap akhir masa penahanan mereka semua memperoleh hak cuti bersyarat (CB) sehingga masa pidananya diputuskan dikurangi sepertiga, dan sesudah dijalani selama 8 (delapan) bulan, mereka mutasi ke lembaga Anta Sena Magelang untuk menjalani rehabilitasi. Dalam pembinaan anak didik ini, LPKA Blitar bekerjasama dengan dinas pendidikan nasional kota Blitar, LSM dan Organisasi kemasyarakatan dalam penyelenggaraan Madrasah Diniyah bersinergi PD ‘Aisyiyah kota Blitar. Pelaksanaan hakhak pendidikan bagi anak didik pemasyarakatan yang telah dilaksanakan oleh LPKA Blitar tersebut secara yuridis merupakan penerapan pasal 1,2,3,4, dan 85 UU No 11 Tahun 2012 tentang sistem Peradilan Pidana Anak dan pasal 1, 9, 14, 23,24 UU No 35 Tahun 2014 tentang Perubahan atas UU No 23 tahun 2002 tentang perlindungan Anak. ]
Proses Perjodohan dan Kriteria Kafa'ah di Dunia Pesantrenh dalam Perkawinan Anggota LDII Desa Medaeng Kecamatan Waru Kabupaten Sidoarjo Zuhri, Sarifudin
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 8 No. 1 (2018): Juni
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2018.8.1.53-86

Abstract

This paper is a bibliographical research on the process of marriage and kafa'ah criteria in LDII’s members in Medaeng, Waru, Sidoarjo under the perspective of Islamic law. This study aims to answer the questions of how the matchmaking process in the marriage system of LDII’s members in Medaeng, Waru, Sidoarjo and how the application of the concept of kafa'ah in LDII’s members in Medaeng, Waru, Sidoarjo and how the maslahah analysis of the process of matchmaking and the concept of kafa'ah in LDII’s members in Medaeng, Waru, Sidoarjo. This data of the research is obtained from the board of LDII of Medaeng, Waru, Sidoarjo which become the object of research. Technique of collecting data of this research are descriptive verikatif technique and deductive mindset. From the result of the research, it is concluded that kafa'ah match and criteria in LDII’s members are more inclined to fellow members or groups. According to Islamic law, it does’t matter to marry such a model as long as it aims to benefit and rejects the danger, because the main purpose of the Islamic law is promoting benefit for the people. In addition, during the process of matchmaking, it doesn’t against the syari’ah, then it can be done. Nevertheless, it is expected that LDII’s members in Medaeng, Waru, Sidoarjo are more open in understanding kafa'ah, because what is meant by kafa'ah in Islam is not limited to certain group of the people. [Artikel ini adalah hasil penelitian lapangan mengenai proses perjodohan dan kriteria Kafa’ah dalam perkawinan anggota LDII di Desa Medaeng Kecamatan Waru Kabupaten Sidoarjo menggunakan perspektif hukum Islam. Penelitian ini bertujuan untuk menjawab pertanyaan tentang bagaimana proses perjodohan dalam sistem perkawinan anggota LDII di Desa Medaeng Kecamatan Waru Kabupaten Sidoarjo dan bagaimana penerapan konsep Kafa’ah dalam perkawinan anggota LDII di Desa Medaeng Kecamatan Waru Kabupaten Sidoarjo serta bagaimana analisa maslahah terhadap proses perjodohan dan konsep Kafa’ah dalam perkawinan anggota LDII di Desa Medaeng Kecamatan Waru Kabupaten Sidoarjo. Data penelitian ini diperoleh dari pengurus LDII Desa Medaeng Kecamatan Waru Kabupaten Sidoarjo yang menjadi objek penelitian. Teknik pengumpulan data penelitian ini menggunakan teknik deskriptif verikatif dengan pola pikir deduktif. Dari hasil penelitian disimpulkan, bahwa perjodohan dan kriteria Kafa’ah dalam anggota LDII yang lebih condong pada sesama anggota atau golongan. Menurut hukum Islam, boleh saja melakukan perkawinan model seperti itu selama bertujuan untuk kemaslahatan dan menolak kemadharatan, karena tujuan dari agama Islam ialah kemaslahatan umat. Selain itu, selama proses perjodohan itu tidak bertentangan dengan syariat agama, maka boleh untuk dilakukan. Meskipun demikian, diharapkan agar anggota LDII Medaeng lebih terbuka dalam memahami Kafa’ah, karena yang dimaksud kafa’ah oleh Islam ialah dalam hal agama Islam secara keseluruhan, tidak sebatas golongan tertentu.]
Kritik Istihsan Terhadap Konstruksi Faraid Amina Wadud Rama, Faby Toriqir
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 8 No. 1 (2018): Juni
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2018.8.1.87-115

Abstract

This paper is a bibliographical research on Amina Wadud’s thought about faraid with istihsan theory. The main problem is about the style of Amina Wadud’s thought which is considered by some people to be contrary to the building of the Shari’ah. The construction of Amina Wadud's thoughts on faraid is built on the foundations of hermeneutical analysis with a justice and gender equality approach. She focuses on the Qur’an in chapter al-Nisa’ verses 11 and 12. The author finds that although Amina Wadud used the hermeneutic approach and the principle of justice and gender equality, there is still much room for criticism when viewed from the perspective of istihsan . First, Amina Wadud does not write that Islamic law is in fact flexible, as evidenced by the takharruj mechanism which is essentially an istihsan product. Second, less exploration of the shari’s proposition. Amina Wadud has a remarkable rhetoric and depth of philosophy. But in the field of faraid discussion he narrows himself to the use of the Qur’an without considering any other propositions. Third, istihsan bi al-nas-one kind, istihsan-writer uses to fight her improper argument about the concept of naf’a which he introduced herself by referring to chapter al-Nisa’ verse 11. [Artikel ini adalah hasil penelitian pustaka analitis yang membahas konstruksi pemikiran Amina Wadud tentang faraid dengan teori istihsan. Permasalahan yang menjadi pokok bahasan adalah tentang corak pemikiran Amina Wadud yang dianggap sebagian orang bertentangan dengan bangunan syariat. Konstruksi pemikiran Amina Wadud tentang faraid dibangun melalui fondasi analisis hermeneutika dengan pendekatan keadilan dan kesetaraan gender. Fokus ayat alQur’an yang ia teliti berada pada Surat al-Nisa’ ayat 11 dan 12. Penulis menemukan bahwa meskipun Amina Wadud menggunakan pendekatan hermeneutik dan juga prinsip keadilan serta kesetaraan gender, ternyata masih terdapat banyak ruang kritik jika dilihat melalui perspektif istihsan. Pertama, Amina Wadud tidak menuliskan bahwa sebenarnya hukum kewarisan Islam itu fleksibel, terbukti dengan adanya mekanisme takharruj yang secara hakikat merupakan produk istihsan. Kedua ia, kurang mengeksplorasi dalil shar’i. Amina Wadud di satu sisi memiliki kemampuan retorika dan kedalaman filsafat yang luar biasa. Namun dalam pembahasan faraid ia mempersempit dirinya pada penggunaan al-Qur’an tanpa mempertimbangkan dalil yang lain. Ketiga, istihsan bi al-nas—salah satu jenis , istihsan—penulis gunakan untuk melawan argumennya yang tidak tepat tentang konsep naf’a yang diperkenalkannya sendiri dengan mengacu pada Surat al-Nisa’ ayat 11.]

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