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Madania: Jurnal Kajian Keislaman
Published by Universitas Islam Negeri Fatmawati Sukarno Bengkulu
ISSN : 14108143     EISSN : 25021826     DOI : http://dx.doi.org/10.29300/madania
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Social Sciences
Madania: Jurnal Kajian Keislaman is a peer-reviewed international journal focusing on Islamic studies. The journal provides a platform for disseminating the latest research and scholarly discussions on Islam and Muslim culture in a broad sense, encompassing theoretical and empirical investigations of themes relevant to Muslim societies globally and beyond. Madania publishes articles under six main topics: Islamic Law – Discussions on fiqh, legal theory, and contemporary issues in Islamic jurisprudence. Islamic Education – Research on pedagogical theories, practices, and innovations in Islamic education. Islamic Economy – Analyses of Islamic financial systems, economic theories, and practices. Islamic Theology, Philosophy, and Psychology – Studies exploring theological debates, philosophical perspectives, and psychological dimensions of Islamic thought. Islamic Communication – Research on communication ethics, media studies, and the role of communication in Islamic contexts. Study of the Qur’an and Hadith – Investigations of textual analysis, interpretations, and the application of Islamic scriptures. Madania accepts two types of articles: Research Articles: Scholarly reports presenting the results of quantitative or qualitative studies that contribute to the advancement of knowledge in Islamic studies across the six themes. Conceptual Articles: Papers offering theoretical perspectives, models, or philosophical analyses relevant to Islamic studies, engaging with contemporary theories and frameworks. All submissions to Madania undergo a rigorous double-blind peer-review process to ensure high standards of quality and academic integrity. The journal is committed to publishing original, innovative, and impactful research that addresses contemporary challenges in the Islamic world.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 224 Documents
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Reconstructing the Validity of Marriage Contracts in the Digital Era: Jasser Auda’s Maqâṣid al-Syarîʿah Perspective Harahap, Risalan Basri; Daulay, Kaniya Amirah Barkah; Mubarak HSB, Ahmad Dabith
Madania: Jurnal Kajian Keislaman Vol 29, No 2 (2025): DECEMBER
Publisher : Universitas Islam Negeri (UIN) Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/madania.v29i2.8996

Abstract

The development of digital technology has influenced the practice of Islamic family law, including the emergence of marriage contracts through digital media which have caused debates about its validity because classical munakahat jurisprudence requires the contract to take place in a physical assembly with the fulfillment of the marriage principles and conditions. This research aims to reconstruct the concept of the validity of marriage contracts in the digital era using the perspective of maqâṣid al-syarîʿah Jasser Auda which emphasizes a systematic, multidimensional, and goal-oriented approach to sharia. The method used is normative legal research with a conceptual and philosophical approach through qualitative analysis of primary, secondary, and tertiary sources related to munakahat jurisprudence and the theory of maqâṣid Jasser Auda. The results of the study show that the validity of digital marriage contracts cannot be assessed textually-formally alone, but must be seen from the fulfillment of the purpose of sharia, so that the concept of ittiḥâd al-majlîs can be reconstructed as a unity of time and purpose, not just a unity of physical places. A digital marriage contract can be considered valid as long as it fulfills the principles and conditions of marriage, guarantees the clarity of the qabul ijab, and protects the main maqâṣid such as ḥifẓ al-dîn and ḥifẓ al-nasl. Perkembangan teknologi digital telah memengaruhi praktik hukum keluarga Islam, termasuk munculnya akad nikah melalui media digital yang menimbulkan perdebatan mengenai keabsahannya karena fikih munakahat klasik mensyaratkan akad berlangsung dalam satu majelis fisik dengan terpenuhinya rukun dan syarat nikah. Penelitian ini bertujuan merekonstruksi konsep keabsahan akad nikah di era digital menggunakan perspektif Maqâṣid al-syarîʿah Jasser Auda yang menekankan pendekatan sistem, multidimensional, dan berorientasi pada tujuan syariat. Metode yang digunakan adalah penelitian hukum normatif dengan pendekatan konseptual dan filosofis melalui analisis kualitatif terhadap sumber primer, sekunder, dan tersier terkait fikih munakahat serta teori maqâṣid Jasser Auda. Hasil penelitian menunjukkan bahwa keabsahan akad nikah digital tidak dapat dinilai secara tekstual-formal semata, melainkan harus dilihat dari terpenuhinya tujuan syariat, sehingga konsep ittiḥâd al-majlîs  dapat direkonstruksi sebagai kesatuan waktu dan tujuan, bukan semata kesatuan tempat fisik. Akad nikah digital dapat dinilai sah sepanjang memenuhi rukun dan syarat nikah, menjamin kejelasan ijab kabul, serta melindungi maqâṣid utama seperti ḥifẓ al-dîn dan ḥifẓ al-nasl.
Integrating Ki Hajar Dewantara's Philosophical Values and Islamic Legal Principles in the Hudoq Kita Dance Tradition Indrahastuti, Tri; Sabri, Indar; Yanuartuti, Setyo; Hidajad, Arif; Arifin, Syaiful
Madania: Jurnal Kajian Keislaman Vol 29, No 2 (2025): DECEMBER
Publisher : Universitas Islam Negeri (UIN) Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/madania.v29i2.9221

Abstract

This study examines the integration of Ki Hajar Dewantara's philosophical values with Islamic legal principles within the Hudoq Kita dance tradition of East Kalimantan. Using a qualitative–descriptive approach supported by a literature review of Dewantara's educational thought and Islamic legal theory, this research develops a conceptual framework that connects moral, cultural, and spiritual values embodied in the Hudoq Kita dance. Ki Hajar Dewantara's triadic principles—ing ngarsa sung tuladha (leading by example), ing madya mangun karsa (inspiring initiative), and tut wuri handayani (empowering from behind)—serve as a pedagogical basis for character formation and cultural learning. These principles closely align with foundational concepts in Islamic law, such as maslahah (public benefit), ʿadl (justice), and wasatiyyah (moderation), which emphasise ethical balance, social responsibility, and communal well-being. The relevance of these values becomes evident in the Hudoq Kita dance, a ritual Dayak tradition performed as an expression of gratitude, supplication, and respect for nature. It’s symbolic masks, rhythmic movements, and collective performance illustrate the harmony of feeling, thought, and will (olah rasa, olah pikir, olah karsa) emphasized by Dewantara. The findings indicate that the Hudoq Kita dance functions not only as an artistic and cultural expression but also as an educational medium for internalizing moral and spiritual values consistent with Islamic ethical teachings. Through its ritual symbolism and environmental reverence, the Hudoq Kita dance cultivates sincerity, cooperation, humility, and respect for God's creation—virtues that resonate with the maqâṣid al-syarîʿah in safeguarding life, intellect, and ecological harmony. Penelitian ini mengkaji integrasi nilai-nilai filosofis Ki Hajar Dewantara dengan prinsip-prinsip hukum Islam dalam tradisi Tari Hudoq Kita di Kalimantan Timur. Menggunakan pendekatan kualitatif–deskriptif yang didukung oleh telaah literatur terhadap pemikiran pendidikan Ki Hajar Dewantara dan teori hukum Islam, penelitian ini mengembangkan kerangka konseptual yang menghubungkan nilai moral, kultural, dan spiritual yang terwujud dalam Tari Hudoq Kita. Tiga prinsip utama Ki Hajar Dewantara—ing ngarsa sung tuladha (memberi teladan), ing madya mangun karsa (membangkitkan semangat dan inisiatif), dan tut wuri handayani (memberi dorongan dari belakang)—menjadi dasar pedagogis bagi pembentukan karakter dan pembelajaran budaya. Prinsip-prinsip ini selaras dengan konsep dasar dalam hukum Islam seperti maṣlaḥah (kemaslahatan), ʿadl (keadilan), dan wasatiyyah (moderasi), yang menekankan keseimbangan etis, tanggung jawab sosial, dan kesejahteraan bersama. Relevansi nilai-nilai tersebut tampak jelas dalam Tari Hudoq Kita, tradisi ritual Dayak yang dipentaskan sebagai ungkapan syukur, permohonan, dan penghormatan terhadap alam. Topeng-topeng simbolik, gerak ritmis, serta performa kolektif dalam tarian ini mencerminkan harmoni antara rasa, pikir, dan kehendak (olah rasa, olah pikir, olah karsa) sebagaimana ditekankan oleh Dewantara. Temuan penelitian menunjukkan bahwa Tari Hudoq Kita tidak hanya berfungsi sebagai ekspresi seni dan budaya, tetapi juga sebagai media pendidikan untuk menginternalisasikan nilai-nilai moral dan spiritual yang sejalan dengan etika Islam. Melalui simbolisme ritual dan penghormatan terhadap lingkungan, Tari Hudoq Kita menumbuhkan keikhlasan, kerja sama, kerendahan hati, serta penghormatan terhadap ciptaan Tuhan—kebajikan yang selaras dengan maqâṣid al-syarîʿah dalam menjaga kehidupan, akal, dan keharmonisan ekologis.
Analysis of DSN MUI Fatwa No. 77/DSN-MUI/VI/2010 Concerning Non-Cash Gold Purchases and Sales Siswi, Nurfajri; Ismail, Nurjanah; Roslaili, Yuni; Manan, Abdul; Shiddiqi, Muhammad Ash
Madania: Jurnal Kajian Keislaman Vol 29, No 2 (2025): DECEMBER
Publisher : Universitas Islam Negeri (UIN) Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/madania.v29i2.9365

Abstract

This study aims to examine the legal basis and views of Islamic scholars regarding the practice of non-cash gold trading and assess its compliance with Islamic economic principles, particularly regarding the permissibility of such practices as regulated in the DSN-MUI Fatwa No. 77/DSN-MUI/V/2010, considering that gold now has a dual role as an investment tool and a high-value commodity. Using a qualitative methodology through a comprehensive literature review sourced from the Quran, hadith, DSN-MUI fatwa, and inter-school fiqh literature, this study examines in depth the legal arguments that form the basis for the permissibility of non-cash gold transactions. The findings show that DSN-MUI permits such practices with the application of strict conditions, including certainty of ownership, price transparency, and avoidance of usury elements, and this view is in line with the thoughts of some scholars such as Ibn Taimiyah and Ibn Qayyim who provide room for legal adaptation to the development of the modern economic system as long as Islamic principles are maintained. The main contribution of this research lies in the affirmation and integrative argumentation that non-cash gold buying and selling can be justified according to sharia as long as the principles of justice, transparency, and prudence are met, so that this practice is not only consistent with the objectives of sharia to realize benefits and prevent losses, but also relevant in answering the needs of gold transactions in the contemporary era. Penelitian ini bertujuan mengkaji dasar hukum dan pandangan ulama mengenai praktik jual beli emas tidak tunai serta menilai kesesuaiannya dengan prinsip ekonomi syariah, khususnya terkait kebolehan praktik tersebut sebagaimana diatur dalam Fatwa DSN-MUI No. 77/DSN-MUI/V/2010, mengingat posisi emas yang kini memiliki peran ganda sebagai alat investasi sekaligus komoditas bernilai tinggi. Menggunakan metodologi kualitatif melalui kajian pustaka komprehensif yang bersumber dari Alquran, hadis, fatwa DSN-MUI, dan literatur fikih lintas mazhab, penelitian ini menelaah secara mendalam argumentasi hukum yang menjadi dasar diperbolehkannya transaksi emas secara tidak tunai. Hasil temuan menunjukkan bahwa DSN-MUI membolehkan praktik tersebut dengan penerapan syarat-syarat ketat, antara lain adanya kepastian kepemilikan, transparansi harga, serta penghindaran dari unsur riba, dan pandangan ini sejalan dengan pemikiran sebagian ulama seperti Ibnu Taimiyah dan Ibnu Qayyim yang memberikan ruang adaptasi hukum terhadap perkembangan sistem ekonomi modern selama prinsip syariah tetap terjaga. Kontribusi utama penelitian ini terletak pada penegasan dan argumentasi integratif bahwa penjualan beli emas tidak tunai dapat dibenarkan secara syariah selama prinsip keadilan, keterbukaan, dan kehati-hatian terpenuhi, sehingga praktik tersebut tidak hanya konsisten dengan tujuan syariah untuk mewujudkan kemaslahatan dan mencegah kerugian, tetapi juga relevan dalam menjawab kebutuhan transaksi emas pada era kontemporer.
Living Fiqh Munakahat In Practice: Negotiating Islamic Marriage Law in Indonesia and Thailand Wahyu Abdul Jafar
Madania: Jurnal Kajian Keislaman Vol 28, No 2 (2024): DECEMBER
Publisher : Universitas Islam Negeri (UIN) Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/madania.v28i2.12101

Abstract

This study examines the dynamics of Islamic marriage law in Indonesia and Thailand through the perspective of Living Fiqh Munakahat, emphasizing how Islamic legal norms are negotiated, adapted, and practiced within diverse socio-political contexts. Rather than framing the issue solely as a legal implementation problem, this research explores the interaction among state law, religious authority, and social practices in shaping marriage institutions. This study employs a library research method, using documentation techniques and qualitative descriptive analysis, and ensures data validity through source triangulation. The findings reveal that Islamic family law operates not merely as a formal legal system but as a living normative framework embedded in everyday social life. In Thailand, where Muslims constitute a minority, Islamic marriage law functions as a flexible and negotiated system, often serving as a mediating tool between the Buddhist-majority state and Muslim religious authorities. Its application remains optional and is geographically limited to the southern provinces of Pattani, Narathiwat, Yala, and Satun, reflecting a localized, community-based legal practice. In contrast, Indonesia institutionalizes Islamic marriage law as a binding legal framework applicable to all Muslims, supported by both formal and material legal provisions. Furthermore, differences in institutional arrangements—such as the absence of specialized Islamic courts in Thailand and the mandatory pre-marital courses enforced through social sanctions—demonstrate how legal norms are shaped by local needs and state structures. From a Living Fiqh Munakahat perspective, these variations indicate that Islamic marriage law is continuously reinterpreted and negotiated, transforming from a static body of norms into a dynamic social practice. This study highlights that the implementation of Islamic marriage law should be understood as an ongoing process of negotiation between text, context, and authority within plural legal systems. Penelitian ini mengkaji dinamika hukum perkawinan Islam di Indonesia dan Thailand melalui perspektif Living Fiqh Munakahat, dengan menekankan bagaimana norma-norma hukum Islam dinegosiasikan, disesuaikan, dan dipraktikkan dalam berbagai konteks sosial-politik yang berbeda. Penelitian ini tidak hanya melihat persoalan tersebut sebagai masalah penerapan hukum semata, tetapi juga mengkaji hubungan antara hukum negara, otoritas agama, dan praktik sosial dalam membentuk lembaga perkawinan. Penelitian ini menggunakan metode studi kepustakaan dengan teknik dokumentasi dan analisis deskriptif kualitatif, serta memastikan keabsahan data melalui triangulasi sumber. Hasil penelitian menunjukkan bahwa hukum keluarga Islam tidak hanya berfungsi sebagai sistem hukum formal, tetapi juga sebagai kerangka nilai yang hidup dan melekat dalam kehidupan sosial sehari-hari. Di Thailand, di mana umat Islam merupakan kelompok minoritas, hukum perkawinan Islam bersifat lebih fleksibel dan hasil negosiasi, serta sering menjadi jembatan antara negara yang mayoritas Buddha dan otoritas keagamaan Islam. Penerapannya bersifat terbatas dan hanya berlaku di empat provinsi selatan, yaitu Pattani, Narathiwat, Yala, dan Satun, sehingga lebih bersifat lokal dan berbasis komunitas. Sebaliknya, di Indonesia, hukum perkawinan Islam dilembagakan sebagai hukum yang mengikat bagi seluruh umat Islam, dengan dukungan aturan hukum formal dan material. Selain itu, terdapat perbedaan kelembagaan, seperti tidak adanya pengadilan agama khusus di Thailand serta adanya kursus pra-nikah yang wajib dan disertai sanksi sosial, yang menunjukkan bahwa hukum dibentuk sesuai kebutuhan lokal dan struktur negara. Dari perspektif Living Fiqh Munakahat, perbedaan ini menunjukkan bahwa hukum perkawinan Islam terus ditafsirkan dan dinegosiasikan, sehingga berubah dari sekadar aturan yang statis menjadi praktik sosial yang dinamis. Penelitian ini menegaskan bahwa pelaksanaan hukum perkawinan Islam harus dipahami sebagai proses negosiasi yang terus berlangsung antara teks, konteks, dan otoritas dalam sistem hukum yang plural.

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