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INDONESIA
Indonesian Journal of Islamic Law (IJIL)
Published by Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember
ISSN : 2085627X     EISSN : 26157543     DOI : https://doi.org/10.35719/ijil.v5i1
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences
The Indonesian Journal of Islamic Law, a.k.a. IJIL (P-ISSN: 2085-627X, E-ISSN: 2615-7543), is published twice a year, in June and December, by the IJIL Research Centre of the Department of Islamic Family Law, Postgraduate Program, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember since 2019 (first edition). IJIL steadfastly maintains Islamic legal studies as the cornerstone of its academic inquiry. The journal encompasses a broad spectrum of themes within this field, including Islamic Family Law, Islamic Law and Society, Islamic Law and Gender, Islamic Jurisprudence, and Islamic Legal Theory. Upholding a fair and rigorous double-blind peer review process, IJIL is committed to consistently publishing high-quality research articles that explore various dimensions and approaches pertinent to these diverse but interconnected areas of Islamic law. This comprehensive focus enables the journal to contribute significantly to the understanding and advancement of Islamic legal scholarship. It is available online as an open-access resource and also in print. This statement clarifies the ethical behavior of all parties involved in the act of publishing articles in this journal, including authors, editors-in-chief, the Editorial Board, reviewers, and publishers.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 98 Documents
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Studi Komparasi Tentang Kafa’ah Dalam Perkawinan Perspektif Empat Imam Mazhab Adhim, Ahmad Fauzul; Afif, Abdullah
Indonesian Journal of Islamic Law Vol. 4 No. 2 (2021): Indonesian Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v4i2.452

Abstract

Perkawinan adalah sebuah ikatan antara seorang laki-laki dan perempuan dalam kehidupan. perkawinan merupakan kebutuhan biologis dan psikologis bagi manusia. Keharmonisan dalam rumah tangga adalah tujuan dan keinginan bagi setiap orang yang melaksanakan perkawinan. Dalam proses menentukan pasangan untuk melangsungkan perkawinan dianjurkan untuk memilih pasangan yang setingkat, sepadan, sefaham, dan sederajat. Dalam ajaran islam, hal ini dikenal dengan kafa’ah. Hal tersebut dilakukan untuk menghindari cela dan menciptakan keluarga yang harmonis. Mayoritas ulama memandang penting adanya kafa’ah dan menganggapnya sebagai syarat lazim yang harus dipenuhi sebelum melangsungkan perkawinan, hal tersebut demi tercapainya tujuan keluarga yang harmonis. Sering kali kegagalan dalam membina rumah tangga disebabkan perbedaan yang mencolok, seperti halnya perbedaan agama dan strata sosial. Perbedaan ini dapat menyebabkan ketidak harmonisan dalam membina keluarga. Ulama empat mazhab memiliki persamaan dan perbedaan dalam menetapkan konsep kafaah. Hak tersebut karena berbedanya pemikiran dan luasnya ilmu pengetahuan agama Islam.
STUDI KOMPARASI ANTARA MADZHAB HANAFI DAN MAZHAB SYAFI’I TENTANG PENGGUNAAN LAFADZ IJAB QABUL DALAM PERKAWINAN Ahmadi, Moh.
Indonesian Journal of Islamic Law Vol. 2 No. 1 (2019): Indonesian Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v2i1.453

Abstract

Islam was intented to do good to the rest of the world and spare them from the destruction. One of God’s instruction in Islam is His command to marry and His condemn to adultery. The order of marriage is one of implementation under the five rules of maqashid asy-Syariah of the maintaining of the descent. In a marriage, ijab qabul is very important due to the whole Madzhab agrees to it as the marriage arrangement. In addition, ijab qabul is the door of the house hold ark that the husband and his wife will take in. Due to of the importance of ijab qabul, thus the majority of the Madzhab explained the matters connected with it with argument included the problem with the legitimate use of lafadz used in it. One Madzhab was Hanafi and Syafi’i. This research uses literature by doing study on written sources. This is qualitative. And the analytic method is an analytic description. The conclusion from this is there are several similarities and differences between Hanafi and Syafi’i. The equation were those two sharih words (a lafadz that definitely refers to the word marriage) which is the word comes from nakaha and zawaja. Whereas the distinction is the legitimate of the non-sharih lafadz (a lafadz does not refers to the word marriage). Hanafi considered less humanist due to using a lack respect word for future wife. Whereas Syafi’i considered humanist madzhab due to using the lafadz does not disparate the future wife.
PERSPEKTIF HUKUM ISLAM TERHADAP ADAT PRA-PERKAWINAN MERARIK (Studi Kasus di Desa Wanasaba Kec. Wanasaba Kab. Lombok Timur) Al-Amin, Habibie; Asras, M. S. Kaspul
Indonesian Journal of Islamic Law Vol. 2 No. 2 (2019): Indonesia Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v2i2.457

Abstract

Dalam adat Suku Sasak terdapat suatu tradisi pra-perkawinan yang berbeda dari pra-perkawinan yang ada pada umumnya seperti halnya lamaran, yang lebih dikenal dengan Merarik. Di Lombok, Adat perkawinan Melarik merupakan suatu yang sangat sakral. Akan tetapi di dalam pelaksanaannya, terdapat perbedaan yang disebabkan oleh perkembangan zaman, di mana dalam prosesnya hanya dianggap sebagai formalitas.Adat pra-perkawinan Merarik merupakan sebuah tradisi yang sudah lumrah dilakukan secara turun temurun oleh masyarakat di Desa Wanasaba. Meskipun di dalam Hukum Islam tidak disebutkan secara ekplisit, akan tetapi adat pra-perkawinan Merarik ini sudah memenuhi keriteria syarat-syarat yang dikategorikan sebagai suatu kebiasaan yang baik. Artikel ini bertujuan untuk menjelaskan konsep Pra-Perkawinan Merarik menurut perspektif Hukum Islam dengan cara memaparkan konsep pra-perkawinan Merarik setelah dilakukannya penelitian yang dipadupadankan dengan Hukum Islam, sehingga ditemukannya pandangan hukum yang jelas dari sudut pandang Hukum Islam khususnya. Artikel ini menggunakan jenis penelitian lapangan yang bersifat kualitatif dan penelitian kepustakaan (library research) sehingga dilakukan berdasarkan paradigma dan strategi yang intensif, Hasil pembahasan menunjukkan bahwasannya Merarik sebagai adat pra-perkawinan di Desa Wanasaba Kecamatan Wanasaba Kabupaten Lombok Timur tidak dapat dikategorikan sebagai ‘urf yang fasid karena tidak terdapat unsur-unsur yang melanggar syari’at, sebab apa yang dimaksud dengan melarikan di sini sama halnya dengan meminta perempuan untuk dinikahi. Tetapi lebih condong mengarah kepada ‘urf yang shahih, yaitu sesuatu yang umum berlaku dan dilakukan dengan cara yang dianggap baik bagi masyarakat setempat dikarenakan merarik ini sudah lumrah terjadi di tengah-tengah masyarakat dan dianggap sebagai bentuk penghargaan terhadap perempuan dan orangtuanya.
Analysis of the Istidlal Method in the Concept of Livelihood according to Imam Ibn Hazm's Perspective Afabih, Abdillah
Indonesian Journal of Islamic Law Vol. 6 No. 1 (2023): Indonesian Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v6i1.458

Abstract

Islam has provided detailed regulations on marriage, from the marriage proposal (akad), agreement (akad), to the fulfillment of rights and obligations between husband and wife. All these statements are based on the Quran and Hadith. One of the husband's obligations towards his wife is to provide a living (support payments). Fiqh scholars unanimously agree that livelihood is the responsibility of the husband, regardless of his wealth, poverty, or middle ground. However, Imam Ibn Hazm has a unique and different viewpoint from the consensus of the scholars. He argues that the responsibility of providing a living actually shifts to the wife due to the husband's incapability. Based on this unique perspective, this research aims to analyze "How is the concept of livelihood understood in the perspective of Imam Ibn Hazm and the istidlal method used in that concept?" In this research, a qualitative analysis method with a literature review approach will be used. Data will be collected through the analysis of relevant works by Imam Ibn Hazm concerning the concept of livelihood, as well as through the analysis of works by other scholars and related literature. The istidlal method will be applied to understand the arguments and viewpoints of Imam Ibn Hazm regarding the concept of livelihood. The main findings of this research will summarize Imam Ibn Hazm's perspective on the concept of livelihood and the role of istidlal in supporting his viewpoint. The research will identify the main arguments used by Imam Ibn Hazm to support his viewpoint, as well as the implications of his viewpoint on the understanding of the concept of livelihood in Islam. This research will conclude that Imam Ibn Hazm's perspective on livelihood and the use of the istidlal method to support his viewpoint make significant contributions to the understanding of the concept of livelihood in Islam. The implications of Imam Ibn Hazm's perspective on contemporary Islamic family law thinking will also be discussed.
KEDUDUKAN ANAK HASIL SURROGATE MOTHER DALAM PERWALIAN PERNIKAHAN PERSPEKTIF HUKUM ISLAM Baroroh, Khuzaimatul; Aziz, Abd.
Indonesian Journal of Islamic Law Vol. 2 No. 2 (2019): Indonesia Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v2i2.459

Abstract

Abstrak Di zaman modern ini, ditemukan teknologi rekayasa genetika atau inseminasi buatan dengan tujuan membantu pasangan suami-istri yang bermasalah dengan organ reproduksinya untuk memiiki anak. Pada awalnya rekayasa genetika ini hanya memunculkan metode bayi tabung dan bank sperma serta suatu alat yang menyerupai rahim wanita, namun dewasa ini metode bayi tabung mengalami pengembangan yang menyalahi kaidah-kaidah agama. Salah satu pengembangan bayi tabung adalah inseminasi buatan yang menggunakan sperma suami dan ovum istri yang selanjutnya ditanamkan ke dalam rahim wanita lain. Metode yang demikian ini dinamakan dengan Surrogate Mother. Dalam hal ini al-Qur’an dan hadits tidak menyebutkan larangan praktik surrogate mother. Walaupun demikian bukan berarti al-Qur’an tidak memberikan jalan keluar dari masalah tersebut. Beberapa ayat al-Qur’an dapat digunakan sebagai maroji’ tentang hukum surrogate mother khususnya definisi ibu dalam Islam diantaranya yaitu surat al-Baqarah: 233 tentang kesengsaraan ibu karena anaknya, al-Ahqaf: 15 bahwa ibu adalah yang mengandung dan melahirkan dengan susah payah, al-Mujadilah: 2 bahwa ibu adalah wanita yang melahirkan mereka. Praktik ini menimbulkan kerancuan pada status anak, bagaimana hubungan antara ibu dengan anak serta hak absolute yang dimiliki anak. Metode yang digunakan penulis dalam menjawab persoalan di atas yaitu library research dan pendekatan yurudus-normatif. Data yang digunakan dalam penelitian ini adalah data sekunder yang diperoleh dengan studi kepustakaan kemudian diolah dan dianalisa. Praktik surrogate mother ini bertentangan dengan hukum syara’ yang berdampak pada percampuran nasab. Berdasarkan hal-hal tersebut, penulis tertarik untuk mengkaji tentang kedudukan anak hasil proses surrogate mother dalam keabsolutannya menjadi wali nikah untuk saudaranya. Kesimpulan yang dapat diambil dari tinjauan literature yang ada bahwa praktik surrogate mother banyak ditentang oleh para ulama dan lebih menyepakati keharaman pelaksanaannya. Sedangkan kedudukan anak dalam keluarga pasangan suami-istri pemilik benih adalah sebagai anak angkat sehingga dia tidak dapat menjadi wali dari anak yang dilahirkan oleh mereka tersebut. Kata kunci: surrogate mother, anak, wali. Abstract In this modern era, it’s discovered a very massive technology of modificativegenetics or synthetic insemination to help the couplessuffering the problem of the organ’s sexual reproduction which effects them to be barren. In the past, this modivificative genetics arose only as in vitro fertilisation. However, recently in vitro fertilisation improved and broke some Islamic principles. One of in vitro fertilisations is synthetic insemination in which it utilizes the husband’s sperm and the wife’s ovum then it’s inoculated in other female’s womb. This way is well-known as Surrogate mother. In this case, even though the holy Qur’an and hadis never mention about prohibition of doing synthetic insemination, it doesn’t mean that al-Qur’an doesn’t guide us to find the problem solver. Some verses in the Qur’an can be used as a reference or muroji’ about the law of doing surrogate mother specifically in defining the word mother in Islam. Some verses that we can refer are like al Baqoroh:233 about the mother suffering because of her child, al Ahqof :15 which tells that mother is the one who is pregnant and she has difficultly born us to the world, al Mujadilah:2 which states that mother is a female that bore us. Accordingly, it leads to the perplexity of how the status of the child is and how the relation between the mother and the child in the children’s absolute right is. The method of this paper to answer this problem is implementing library research and yurudis-normative. Secondary data from library research is analysed. The Surrogate mother practice breaks the Islamic law which effects in the mixing nasab or heredity. Due to those points, the researcher is interested to investigate the position of the child from surrogate mother in the absoluteness of being the marriage proxy for her or his siblings. In conclusion, surrogate mother is mostly opposed by Islamic theologians. They state and assert that the practice of surrogate mother is forbidden, haram. The children in the couples of the parents who have the semen side stand as foster child, so that the parents may not be the marriage proxy for them.
PERTIMBANGAN MAHKAMAH KONSTITUSI TERHADAP PUTUSAN NOMOR 22/PUU-XV/2017 TENTANG BATAS USIA MINIMAL MENIKAH BAGI PEREMPUAN PERSPEKTIF MAQĀSID SHARĪ’AH JASSER AUDA Fauzan, Achmad
Indonesian Journal of Islamic Law Vol. 2 No. 1 (2019): Indonesian Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v2i1.564

Abstract

This article examines the legal reasoning of judges in the judicial review decision of Article 7 paragraphs (1) and (2) of Law No. 1 of 1974 on Marriage, which was submitted by applicants who were victims of underage marriage (below 16 years old). The main issue raised by the applicants was that Article 7 paragraphs (1) and (2) of Law No. 1 of 1974 were considered to contain elements of discrimination against women and were inconsistent with the 1945 Constitution, thus justifying the increase of the minimum marriage age. The Constitutional Court accepted the petition through Decision No. 22/PUU-XV/2017. Based on this background, the main focus of this study is to analyze the perspective of Maqāṣid al-Sharī‘ah on the legal considerations underlying this decision. This research is a library-based study, with primary data in the form of Constitutional Court Decision No. 22/PUU-XV/2017. Secondary data consist of relevant literature such as books, journal articles, newspapers, and other supporting documents. The data are analyzed using Jasser ‘Auda’s Maqāṣid al-Sharī‘ah framework with an inductive–deductive method. The approach applied in this study is juridical-philosophical. The results of the analysis indicate that the legal considerations of the Constitutional Court’s decision are in accordance with Jasser ‘Auda’s Maqāṣid al-Sharī‘ah. This is reflected through the application of the six system-based dimensions of maqāṣid: cognitive nature, wholeness (al-kulliyyah), openness, interrelated hierarchy, multidimensionality, and purposefulness.
Alat Bukti Elektronik Menurut Hukum Acara Perdata dan Hukum Islam Basri, Achmad Hasan
Indonesian Journal of Islamic Law Vol. 2 No. 2 (2019): Indonesia Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v2i2.606

Abstract

Abstrack: Modern technology, such as computers and mobile phones, has been widely utilized for its practicality as a tool to help facilitate people to do trade transaction for example. Furthermore, in this digital age, a myriad of virtual transactions have made use of electronic media which enables each party to get involved in the limitless and borderless business. For their security purposes, people use social media to keep their transaction in their account as evidence that they have carried out such online trading to anticipate any breach of contract and other legal issues. Electronic documents are included as legal evidence according to Law No. 11/2008 on information and electronic transactions, thus, it is necessary to analyze them regarding the use of electronic documents as evidence in Indonesian civil law, to find out what criteria that can be referred to make electronic documents as evidence in civil law, and to figure out the position of electronic documents as evidence in civil law reform in Indonesia. The present study is a normative juridical research method that refers to the legal norms and regulations as well as the court decisions and the living norms that develop in society. The research revealed that the use of electronic media can become evidence yet it cannot be used as stand-alone evidence. It must be determined by various components in it such as the need for expert witnesses and the interpretation of judges. Therefore, the present research expects to contribute theoretically in the field of law through which the use of electronic media will be no longer a legal problem and can continue to be used as evidence by the public.
Reinterpretasi Hukum Larangan Keluar Rumah Bagi Istri Dalam Masa Idah Raj’i: Telaah Hermeneutika Double Movement Fazlur Rahman Husennafarin, Ahmad
Indonesian Journal of Islamic Law Vol. 2 No. 2 (2019): Indonesia Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v2i2.625

Abstract

The prohibition against a wife leaving the marital home during the period of ‘iddah raj‘ī, as stated in Qur’ān Surah al-Ṭalāq [65]:1, continues to raise interpretative problems. This article aims to examine the meaning of the obligation for a divorced wife to remain in the house where she was divorced during the ‘iddah raj‘ī period as contained in Qur’ān Surah al-Ṭalāq [65]:1. This study employs Fazlur Rahman’s double movement hermeneutical method, reinforced by the principles of uṣūl al-fiqh. The analysis shows that, from the perspective of Fazlur Rahman’s double movement hermeneutics, the Qur’anic message in Surah al-Ṭalāq [65]:1 is primarily addressed to the husband, emphasizing his responsibility to provide protection for women during the ‘iddah period and to ensure the provision of mut‘ah maintenance for the wife he has divorced. From the standpoint of uṣūl al-fiqh, this reinterpretation of the legal meaning of Surah al-Ṭalāq [65]:1 is consistent with the principles of public welfare (maṣlaḥah) for both parties.
MASA REFORMASI: ETATISASI HUKUM: Studi Atas Reformasi Hukum di Turki dan Mesir Zayyadi, Ahmad; Faiz, Muhammad Fauzinudin
Indonesian Journal of Islamic Law Vol. 2 No. 2 (2019): Indonesia Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v2i2.664

Abstract

This article is written as a review article with the aim of comprehensively understanding the history of reform—covering the periods of formalization, codification, legal reform, and the implementation of sharī‘ah in the Muslim world—and Turkey as a central reference for legal reform in Islamic societies, including Egypt and other regions. It also examines the historical processes and reform ideas of the nineteenth and early twentieth centuries, as well as their impacts on the development of law and legal institutions in Turkey (the Ottoman Empire) and Egypt. The main focus of this study is Turkey (Ottoman), with reference to Egypt, as these two countries represent the primary centers of legal reform whose influence eventually extended throughout the Muslim world.
Epistimologi Hukum Islam Kontemporer: Upaya Mendialogkan Hukum Islam dan Sosial ., Sutrisno
Indonesian Journal of Islamic Law Vol. 2 No. 2 (2019): Indonesia Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v2i2.665

Abstract

Islamic law, which has long been engaged with the realities of changing times, has demonstrated its capacity to produce legal norms that correspond to social developments through its methodological foundations. This dynamic character is closely related to the role of Islamic legal philosophy, which discusses the methodological frameworks of falsafat al-tashrī‘ and falsafat al-sharī‘ah. These two dimensions reveal the wisdom behind legal enactments (ḥikmat al-tashrī‘), as well as the objectives and underlying rationales of the law (asrār al-aḥkām). The diversity and reform-oriented nature of Islamic intellectual traditions inevitably affect both the methodology and discourse of Islamic law. Therefore, legal reform in Islamic law cannot be separated from broader intellectual reform. This requires careful examination, as not all thinkers place specific emphasis on legal issues. This becomes particularly significant in the field of Muslim family law, where adaptation and even modification of existing theoretical frameworks are necessary to ensure their relevance. In this context, engaging Islamic law in dialogue with social realities is essential in order to construct an ideal and responsive legal system.

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