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Muhammad Lutfi Hakim
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Jl. Parit Haji Husein I, Gg. Alqadar Dalam No. 09, Kecamatan Pontianak Tenggara, Kota Pontianak, Kalimantan Barat 78124, Indonesia
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INDONESIA
Indonesian Journal of Sharia and Socio-Legal Studies
Published by Elkuator Research and Publication
ISSN : -     EISSN : 30908175     DOI : https://doi.org/10.24260/ijssls
Core Subject : Religion, Social,
Religion Law, Crime, Criminology & Criminal Justice Social Sciences
The Indonesian Journal of Sharia and Socio-Legal Studies is a double-blind peer-reviewed journal that aims to publish works on issues concerning Islamic law and society in Indonesia and other Muslim-majority countries. It is broadly defined to encompass research that significantly contributes to the understanding and analysis of Islamic law as a system of social institutions, processes, practices, or techniques, utilizing methodologies and approaches from the social sciences and humanities. Its goal is to disseminate original research and address current issues within the field. The journal warmly welcomes contributions from scholars and researchers in related disciplines, including Islamic jurisprudence (fiqh) and fatwa, Islamic family law, Islamic economic law, Islamic criminal law, and Islamic constitutional law.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 15 Documents
 1   2 
Bounded Agency and Survival Strategies: Early Marriage Practices among Rohingya Muslim Refugees in Aceh Sugitanata, Arif; Arif Sugitanata
Indonesian Journal of Sharia and Socio-Legal Studies Vol. 2 No. 1 (2026): Indonesian Journal of Sharia and Socio-Legal Studies
Publisher : Elkuator Research and Publication

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66277/ijssls.2.1.161

Abstract

This study is motivated by the emergence of early marriage practices among Rohingya Muslim refugees in Aceh, which are often normatively framed either as cultural traditions or legal violations, without sufficient attention to the structural conditions that shape them. Accordingly, this article aims to analyse the factors driving this practice and to examine how early marriage is rationalised within conditions of prolonged displacement. Employing a qualitative, fieldwork-based approach, the study was conducted at the Mina Raya refugee camp in September and December 2024 through direct observation and in-depth interviews with seven informants in order to capture the everyday dynamics of life under conditions of uncertainty. Drawing on Anthony Giddens’ structuration theory, the analysis focuses on the relationship between structural constraints and refugee agency. The findings indicate that early marriage is shaped by three interrelated conditions: insecurity within the camp environment, the perceived need to protect girls from harassment or violence, and the absence of viable alternatives such as formal protection mechanisms and access to education. Within this context, marriage is understood by families as the most immediate and rational means of securing safety and stability. The article argues that early marriage constitutes a form of bounded agency—a survival strategy enacted within a severely constrained field of choice shaped by legal invisibility, prolonged displacement, patriarchal norms, and unresolved trauma. These findings contribute to scholarship on Islamic law and socio-legal studies, while underscoring the need for clearer legal frameworks, stronger protection mechanisms, and expanded access to education for refugee women and girls. [Studi ini berangkat dari munculnya praktik perkawinan dini di kalangan pengungsi Muslim Rohingya di Aceh, yang sering kali dipahami secara normatif sebagai tradisi budaya atau pelanggaran hukum tanpa mempertimbangkan kondisi struktural yang melatarbelakanginya. Oleh karena itu, artikel ini bertujuan untuk menganalisis faktor-faktor yang mendorong praktik tersebut serta memahami bagaimana perkawinan dini dirasionalisasi dalam kondisi pengungsian yang berkepanjangan. Penelitian ini menggunakan pendekatan kualitatif berbasis kerja lapangan yang dilakukan di kamp pengungsian Mina Raya pada September dan Desember 2024 melalui observasi langsung dan wawancara mendalam terhadap tujuh informan, guna menangkap dinamika kehidupan sehari-hari dalam situasi ketidakpastian. Dengan menggunakan teori strukturasi Anthony Giddens, analisis difokuskan pada hubungan antara keterbatasan struktural dan agensi pengungsi. Hasil penelitian menunjukkan bahwa perkawinan dini dibentuk oleh tiga kondisi yang saling berkaitan, yaitu ketidakamanan di dalam kamp, kebutuhan untuk melindungi anak perempuan dari pelecehan atau kekerasan, serta ketiadaan alternatif yang memadai seperti perlindungan formal dan akses terhadap pendidikan. Dalam konteks ini, perkawinan dipahami oleh keluarga sebagai cara paling cepat dan rasional untuk memperoleh keamanan dan stabilitas. Artikel ini berargumen bahwa perkawinan dini merupakan bentuk bounded agency, yaitu strategi bertahan hidup yang dijalankan dalam ruang pilihan yang sangat terbatas akibat invisibilitas hukum, pengungsian berkepanjangan, norma patriarkal, dan trauma yang belum terselesaikan. Temuan ini berkontribusi pada kajian hukum Islam dan studi sosio-legal, serta menegaskan pentingnya penguatan kerangka hukum, mekanisme perlindungan, dan perluasan akses pendidikan bagi perempuan dan anak pengungsi.]
Suspending Dogma, Structuring Law: Legal Consciousness and the Niqāb Fatwa of Egyptian Scholar, Ali Gomaa Jamjami, Lilik Abdul Malik; Cholila, Cholila
Indonesian Journal of Sharia and Socio-Legal Studies Vol. 2 No. 1 (2026): Indonesian Journal of Sharia and Socio-Legal Studies
Publisher : Elkuator Research and Publication

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66277/ijssls.2.1.204

Abstract

The responses of contemporary Muslim scholars (ʿulamāʾ), particularly in Egypt, to emerging social realities are frequently framed through the concept of fiqh al-wāqiʿ (Islamic jurisprudence of reality), yet the methodological framework underlying this concept remains underdeveloped. This ambiguity has led to a tendency to view Islamic legal reasoning primarily as a reactive response to external conditions rather than as a structured process of legal formation. Among contemporary scholars, Ali Gomaa presents a particularly significant case for examining how Islamic law is produced through interpretive practice. This study analyzes Gomaa’s Islamic legal reasoning on the niqāb (face veil) through a phenomenological lens to uncover the structure of legal consciousness underlying his fatwa. Using qualitative textual analysis, the study demonstrates that Gomaa’s rejection of the niqāb’s obligatory status is not merely a doctrinal conclusion but a methodological act grounded in the suspension of inherited dogmatic assumptions, a directed engagement with scriptural texts, and a reliance on lived communal practices as a horizon of legal meaning. His interpretive process mobilizes intentional structures of consciousness that mediate between textual evidence, juristic reasoning, and social experience. In doing so, Gomaa does not simply adapt the law to context but actively reconstructs legal meaning through a dynamic interaction between revelation and lived reality. This article argues that fiqh al-wāqiʿ, as reflected in Gomaa’s reasoning, should be understood as a socio-legal process of legal formation grounded in legal consciousness rather than merely as a descriptive framework for contextual legal adaptation. [Respons para ulama Muslim kontemporer, khususnya di Mesir, terhadap realitas sosial yang terus berkembang kerap dibingkai melalui konsep fiqh al-wāqiʿ (fikih realitas), namun struktur metodologis yang mendasari konsep tersebut masih belum berkembang. Ambiguitas ini telah mendorong kecenderungan untuk memandang penalaran hukum Islam terutama sebagai respons reaktif terhadap kondisi eksternal, alih-alih sebagai suatu proses pembentukan hukum yang terstruktur. Di antara para sarjana kontemporer, Ali Gomaa merupakan kasus yang sangat signifikan untuk mengkaji bagaimana hukum Islam diproduksi melalui praktik interpretatif. Studi ini menganalisis penalaran hukum Gomaa mengenai niqāb (cadar) melalui lensa fenomenologis guna mengungkap struktur kesadaran hukum yang mendasari fatwanya. Dengan menggunakan analisis tekstual kualitatif, penelitian ini menunjukkan bahwa penolakan Gomaa terhadap status wajib niqāb bukan semata-mata merupakan kesimpulan doktrinal, melainkan suatu tindakan metodologis yang berlandaskan pada penangguhan asumsi-asumsi dogmatis yang diwariskan, keterarahan intensional terhadap teks-teks keagamaan, serta penggunaan praktik hidup komunal sebagai horizon pembentukan makna hukum. Proses interpretatifnya menggerakkan struktur-struktur intensional kesadaran yang menengahi hubungan antara bukti tekstual, penalaran yurisprudensial, dan pengalaman sosial. Dengan demikian, Gomaa tidak sekadar menyesuaikan hukum dengan konteks, melainkan secara aktif merekonstruksi makna hukum melalui interaksi dinamis antara wahyu dan realitas hidup. Artikel ini berargumen bahwa fiqh al-wāqiʿ, sebagaimana tercermin dalam penalaran Gomaa, seharusnya dipahami sebagai suatu proses sosio-legal pembentukan hukum yang berakar pada kesadaran hukum, dan bukan semata-mata sebagai kerangka deskriptif bagi adaptasi hukum yang kontekstual.]
Between Religious Authority and Individual Agency: Negotiated Religious Consent in Arranged Marriages at Indonesian Pesantren Huda, Muhammad Chairul; Anis, Urifatun; Muhammad Chairul Huda
Indonesian Journal of Sharia and Socio-Legal Studies Vol. 2 No. 1 (2026): Indonesian Journal of Sharia and Socio-Legal Studies
Publisher : Elkuator Research and Publication

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66277/ijssls.2.1.135

Abstract

Debates surrounding arranged marriage in Muslim societies often focus on the ambiguous boundary between consent and coercion, particularly when marital practices involve familial authority, religious leadership, and cultures of collective obedience. This article examines arranged marriage practices at one of the oldest pesantren salaf (traditional Islamic boarding school) in Semarang Regency, Indonesia, by analyzing how marital consent is produced and negotiated within socio-religious relationships. Employing a socio-legal approach, this study draws on participatory observation and in-depth interviews with key informants directly involved in pesantren matchmaking and marriage practices. The findings reveal that arranged marriage within the pesantren functions not merely as a mechanism for family formation but also as a means of reproducing religious authority, patronage networks, and elite pesantren structures through endogamous marriage patterns, spouse selection criteria based on lineage (nasab) and religious competence, and cultures of obedience toward the kiai (Islamic religious leader) and parents. Marital consent is shaped through the internalization of barokah (divine blessing), deference to religious authority, and moral convictions regarding obedience as an integral component of santris’ (Islamic students) piety. At the same time, contemporary generations of santris increasingly negotiate these practices through reflexivity, personal preferences, and emotional considerations in spouse selection. This article argues that consent in pesantren arranged marriages cannot be understood dichotomously as either a fully autonomous choice or absolute coercion. Rather, it constitutes a form of negotiated religious consent while remaining subject to reflexive negotiation by contemporary santris. These findings contribute to broader debates on arranged marriage in Muslim societies and demonstrate that living Islamic law is continuously shaped through interactions among religious authority, local culture, and individual agency. [Perdebatan mengenai perjodohan dalam masyarakat Muslim sering kali berpusat pada batas yang ambigu antara persetujuan dan paksaan, terutama ketika praktik perkawinan melibatkan otoritas keluarga, tokoh agama, dan budaya kepatuhan kolektif. Artikel ini mengkaji praktik perjodohan di salah satu pesantren salaf tertua di Kabupaten Semarang, Indonesia, dengan menganalisis bagaimana persetujuan dalam perkawinan diproduksi dan dinegosiasikan dalam relasi sosial-keagamaan pesantren. Penelitian ini menggunakan pendekatan sosio-legal melalui observasi partisipatif dan wawancara mendalam terhadap sejumlah informan kunci yang terlibat langsung dalam praktik perjodohan dan perkawinan di pesantren. Temuan penelitian menunjukkan bahwa perjodohan di pesantren tidak hanya berfungsi sebagai mekanisme pembentukan keluarga, tetapi juga sebagai sarana reproduksi otoritas religius, jaringan patronase, dan struktur elite pesantren melalui pola perkawinan endogami, kriteria pemilihan pasangan berbasis nasab dan kapasitas keagamaan, serta budaya kepatuhan terhadap kiai dan orang tua. Persetujuan dalam perkawinan dibentuk melalui internalisasi nilai keberkahan, penghormatan terhadap otoritas religius, dan keyakinan moral mengenai pentingnya kepatuhan sebagai bagian dari etika kesalehan santri. Pada saat yang sama, generasi santri kontemporer mulai menegosiasikan praktik tersebut melalui refleksivitas, preferensi personal, dan pertimbangan emosional dalam memilih pasangan hidup. Artikel ini berargumen bahwa persetujuan dalam perjodohan di pesantren tidak dapat dipahami secara dikotomis sebagai pilihan individual yang sepenuhnya bebas ataupun sebagai bentuk pemaksaan absolut. Sebaliknya, persetujuan tersebut merupakan bentuk persetujuan agama yang tetap dinegosiasikan secara reflektif oleh generasi santri kontemporer. Temuan ini berkontribusi dalam memperluas perdebatan mengenai perjodohan dalam masyarakat Muslim sekaligus menunjukkan bahwa hukum Islam yang hidup senantiasa dibentuk melalui interaksi antara otoritas religius, budaya lokal, dan agensi individual.]
Governing Islamic Marriage Registration in Indonesia: State Legibility, Administrative Burden, and Legal Recognition Alpaten, Ulil Albab Al Aulia; Khurdianto, Risqi
Indonesian Journal of Sharia and Socio-Legal Studies Vol. 2 No. 1 (2026): Indonesian Journal of Sharia and Socio-Legal Studies
Publisher : Elkuator Research and Publication

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66277/ijssls.2.1.214

Abstract

The institutionalization of Islamic marriage registration in Indonesia reflects the expanding role of the state in governing family life through legal and administrative mechanisms. Although state law requires marriages to be both religiously valid and officially registered, its implementation continues to reveal tensions among religious norms, bureaucratic procedures, and institutional practices, particularly in cases of unregistered marriages. This article examines how Islamic marriage registration is governed and how legal recognition is produced through the interaction of regulatory frameworks, administrative procedures, and judicial mechanisms. Employing a qualitative socio-legal approach, the study draws on document analysis of statutes, implementing regulations, administrative circulars, administrative instruments, and relevant decisions of the Islamic courts. The findings demonstrate that marriage registration operates as a layered governance regime in which legal recognition depends not only on religious validity but also on documentary compliance, inter-institutional coordination, administrative capacity, and access to judicial remedies. The study further shows that regulatory complexity generates multiple forms of administrative burden, including learning, compliance, and psychological costs, all of which shape citizens’ ability to obtain legally recognized marital status. Within this framework, the Islamic courts—particularly through the mechanism of isbāt nikāḥ (marriage validation)—serve as an institutional bridge between religious legitimacy and administrative recognition. The article argues that Islamic marriage registration functions as a technology of state legibility, rendering religiously based family relationships administratively visible, legally recognizable, and governable by the state. It offers a socio-legal framework for understanding how legal recognition is produced through the interaction of religious norms, administrative procedures, and institutional practices in the governance of Islamic family law in Indonesia. [Institusionalisasi pencatatan perkawinan Islam di Indonesia mencerminkan semakin luasnya peran negara dalam mengatur kehidupan keluarga melalui mekanisme hukum dan administrasi. Meskipun hukum negara mengharuskan perkawinan sah menurut agama dan dicatat oleh negara, implementasinya masih memperlihatkan berbagai ketegangan antara norma keagamaan, prosedur birokrasi, dan praktik kelembagaan, terutama dalam kasus perkawinan yang tidak tercatat. Artikel ini menganalisis bagaimana pencatatan perkawinan Islam dikelola serta bagaimana pengakuan hukum dibentuk melalui interaksi antara kerangka regulasi, prosedur administrasi, dan mekanisme peradilan. Penelitian ini menggunakan pendekatan sosio-legal kualitatif dengan analisis dokumen terhadap peraturan perundang-undangan, regulasi pelaksana, surat edaran, instrumen administrasi, dan putusan pengadilan agama yang relevan. Temuan penelitian menunjukkan bahwa pencatatan perkawinan beroperasi sebagai rezim tata kelola berlapis, di mana pengakuan hukum tidak hanya ditentukan oleh keabsahan agama, tetapi juga oleh kepatuhan dokumenter, koordinasi antar lembaga, kapasitas administratif, dan akses terhadap mekanisme yudisial. Selain itu, kompleksitas regulasi menghasilkan beban administratif yang beragam, meliputi biaya pembelajaran, biaya kepatuhan, dan beban psikologis yang memengaruhi kemampuan warga negara untuk memperoleh status perkawinan yang diakui secara hukum. Dalam konteks tersebut, Pengadilan Agama, terutama melalui mekanisme isbat nikah, berperan sebagai instrumen kelembagaan yang menjembatani kesenjangan antara legitimasi agama dan pengakuan administratif. Artikel ini berargumen bahwa pencatatan perkawinan Islam berfungsi sebagai teknologi keterbacaan negara yang menjadikan relasi keluarga berbasis agama dapat terlihat secara administratif, diakui secara hukum, dan dikelola oleh negara. Artikel ini menawarkan kerangka sosio-legal untuk menjelaskan bagaimana pengakuan hukum atas perkawinan diproduksi melalui interaksi antara norma agama, prosedur administratif, dan praktik kelembagaan dalam tata kelola hukum keluarga Islam di Indonesia.]
Women’s Experiences in Fatwa Production: Feminist Practical Reasoning in KUPI’s Fatwa on Female Circumcision Anandya, Rivany; Agustina, Arifah Millati
Indonesian Journal of Sharia and Socio-Legal Studies Vol. 2 No. 1 (2026): Indonesian Journal of Sharia and Socio-Legal Studies
Publisher : Elkuator Research and Publication

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66277/ijssls.2.1.272

Abstract

Female circumcision remains a contentious issue in many Muslim societies due to its intersection with religious authority, cultural tradition, and women’s reproductive health. While previous studies have examined fatwas on women from socio-political, legal reasoning, and gender justice perspectives, limited attention has been given to how women’s experiences and scientific knowledge are incorporated into Islamic legal reasoning. This article analyzes the fatwa issued by the Indonesian Congress of Women Ulama (Kongres Ulama Perempuan Indonesia, KUPI), which prohibits female circumcision through the Second KUPI Religious Deliberation Decree No. 08/MK-KUPI-2/XI/2022. Using a socio-legal approach based on library research, the study employs Katharine T. Bartlett’s feminist practical reasoning as an analytical framework. The findings show that KUPI integrates women’s lived experiences, reproductive health knowledge, Islamic legal sources, and constitutional norms in constructing its legal argument. This integration is reflected in the formulation of the problem description (taṣawwur), the legal sources (adillah), and the process of analytical and interpretative reasoning (istidlāl), all of which emphasize the physical, psychological, and reproductive harms experienced by women. The article argues that KUPI’s fatwa represents not only a shift in the legal status of female circumcision but also a transformation in the production of Islamic legal authority by positioning women’s experiences as a source of legal consideration in practical legal reasoning. This study contributes to contemporary Islamic legal scholarship by highlighting the role of lived experience in shaping fatwa-making and religious authority. [Sunat perempuan masih menjadi isu kontroversial di berbagai masyarakat Muslim karena berada pada persimpangan antara otoritas keagamaan, tradisi budaya, dan kesehatan reproduksi perempuan. Meskipun berbagai studi telah mengkaji fatwa tentang perempuan dari perspektif konteks sosial-politik, penalaran hukum, dan keadilan gender, perhatian terhadap bagaimana pengalaman perempuan dan pengetahuan ilmiah diintegrasikan ke dalam penalaran hukum Islam masih relatif terbatas. Artikel ini menganalisis fatwa Kongres Ulama Perempuan Indonesia (KUPI) yang mengharamkan sunat perempuan melalui Keputusan Musyawarah Keagamaan II KUPI No. 08/MK-KUPI-2/XI/2022. Penelitian ini menggunakan pendekatan sosio-legal berbasis studi kepustakaan dan dianalisis dengan kerangka penalaran praktis feminis yang dikembangkan oleh Katharine T. Bartlett. Hasil penelitian menunjukkan bahwa KUPI mengintegrasikan pengalaman perempuan, ilmu kesehatan reproduksi, sumber-sumber hukum Islam, dan norma konstitusional dalam membangun argumentasi hukumnya. Integrasi tersebut tampak dalam deskripsi masalah (taṣawwur), penggunaan sumber hukum (adillah), dan proses analisis hukum (istidlāl) yang menitikberatkan pada dampak fisik, psikologis, dan reproduktif yang dialami perempuan. Artikel ini berargumen bahwa fatwa KUPI tidak hanya merepresentasikan perubahan status hukum sunat perempuan, tetapi juga menunjukkan transformasi dalam produksi otoritas hukum Islam melalui penempatan pengalaman perempuan sebagai sumber pertimbangan hukum dalam penalaran hukum praktisnya. Temuan ini berkontribusi pada pengembangan studi hukum Islam kontemporer dengan menegaskan pentingnya pengalaman hidup dalam pembentukan fatwa dan otoritas keagamaan.]

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