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Lukman Santoso
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INDONESIA
Jurnal Kajian Hukum dan Sosial
Published by UIN Kiai Ageng Muhammad Besari Ponorogo
ISSN : 16935926     EISSN : 25027646     DOI : 10.21154/justicia
Core Subject : Religion, Economy, Humanities, Social,
Religion Humanities Economics, Econometrics & Finance Law, Crime, Criminology & Criminal Justice Social Sciences
The journal aims to advance knowledge in Islamic legal studies within Muslim societies from various perspectives, enriching both theoretical and empirical research. It covers a range of subjects, including in-depth studies of living law in Muslim communities, legal negotiations on human rights, and issues related to comparative legal systems and constitutional law in Muslim-majority countries.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 7 Documents
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Search results for , issue "Vol 15 No 2 (2018)" : 7 Documents clear
Tolerance in Fikih’s Mazhab of Santri in Malang Abbas Arfan
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1456

Abstract

Konflik yang bernuansa SARA (Suku, Agama, Ras dan Antar-golongan), terutama konflik internal antar umat Islam di Indonesia masih sering terjadi. Hal itu memberi gambaran bahwa toleransi antar umat Islam atau lebih tepatnya antar pengikut mazhab fikih masih relatif rendah, sehingga perlu adanya penelitian kuantitatif untuk berusaha mengukur secara kuantitas nilai sikap toleransi bermazhab fikih terutama bagi genarasi muda, yaitu kaum santri di wilayah Malang. Jenis penelitian ini adalah kuantitatif dengan metode survey, teknik pengambilan datanya dengan non probability sampling-sistematis random sampling, instrumen penelitiannya dengan model skala Likert dan teknik analisis datanya dengan rumus theta, lamda dan gamma. Kemudian diuji dengan rumus chi-square. Kesimpulan dari penelitian ini adalah sebagai berikut: 1) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan jenis kelamin santri terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang; 2) Ada pengaruh (hubungan) yang signifikan antara perbedaan model pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri pesantren khalaf (modern) lebih toleran daripada santri pesantren salaf (tradisional); 3) Ada pengaruh (hubungan) yang signifikan antara perbedaan masa studi di pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri yang masa studinya di atas tiga tahun lebih toleran daripada yang kurang dari tiga tahun; dan 4) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan pengusaan fikih perbandingan mazhab terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang.Nowadays, Ethnicity, religion, race, and inter-group relations conflicts, especially internal conflict among Muslim in Indonesia often occurs around us. That shows us that the tolerance among Moslems or more appropriately among mazhab followers is relatively at the low level, therefore, we need quantitative research to measure the tolerance attitude quantitatively among mazhab followers especially in teenagers, which in this research is santri society in Malang city. This kind of research is quantitative research with survey method, data collection technique with non-probability sampling-systematic random sampling, research instrument with the Likert scale model, and data analysis technique with theta, lamda and gamma formulas. Then examined with chi-square formula. Conclusions of this research are: 1) There are no significant influences between santri sex gender to the tolerance attitude among santri at Islamic boarding school (pesantren) in Malang; 2) There are some significant influences between Islamic boarding school types on the tolerance attitude among santri at Islamic boarding school in Malang and santri at Khalaf (modern) Islamic boarding school are more tolerant than at the Salaf (traditional) Islamic Boarding School; 3) There are some significant influences between long study period to the tolerance attitude among santri at Islamic boarding school in Malang and santri with either 3 years or above  long study period are more tolerant than less one; and 4) There are no significant influences between ability of fiqh mazhab comparison to the tolerance attitude among santri at Islamic boarding school in Malang.
Social Problems of Modern Society in Applying Islamic Law in Aceh : Tracing The Past Culture Society Aceh in The Manuscript Aida Hayani
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1457

Abstract

The implementation of Islamic law in this modern age seems to be strange among moslems. It is the caused by most of them are opposed and if it is implemented a scare among the social society perfectly. Besides, they are still not integrated to implement the Islamic law, most of them still have not taken Islam as the path of life yet. So, as if it is not their responsibility to keep it goes along Reviews their life, and Neither to take control and implement it perfectly and truelly in their daily life. This research is Aimed to upgrade the knowledge and understanding of public society that implementation of Islamic law. Perfectly is Necessary to Anticipate the problems in this modern age. The local policy is getting reduce by coming the modern culture. As a sample, Achehnese most of the teenagers who live in urban can not understand to communicate by using Achehnese language well and most of the attitude of Achehnese is getting dissappear from their ancestor inheritance. There are many manuscripts about Achehnese culture in meseum and dayah (Traditional Islamic boarding school) Described roomates Achehnese the culture of the which is bordered by Islamic values. Base on the previous statements, the goverment of Aceh is expected to apply the Islamic law in Aceh perfectly among all society.
Monsanto’s Business of Death in Islamic Perspective In Indonesia Meirison Meirison
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1458

Abstract

Monsanto adalah perusahaan pertanian, asal Amerika Serikat. Makanan penghasil benih Monsanto dengan menggunakan teknik rekayasa genetika, benih makanan melalui proses pencampuran gen dari suatu spesies yang bukan tipe. Karakteristik Monsanto Company yang licik, menjadikannya seolah-olah menutup mata dengan apa yang sedang mereka kerjakan hanya mengejar keuntungan setinggi mungkin. Proses ini dapat menyebabkan benih yang telah dimodifikasi secara genetik dapat menyebabkan berbagai penyakit di antaranya terjadi pada gangguan pertumbuhan fisik dan masalah psikologi dalam efek yang agak lama dan buruk dapat menyebabkan kanker, cacat fisik dan kematian bagi mereka yang mengkonsumsinya. Allah berfirman: Dan ketika dia pergi, dia berjuang di seluruh negeri untuk menyebabkan korupsi di dalamnya dan menghancurkan tanaman dan hewan. Dan Allah tidak menyukai korupsi. Dan Nabi Muhammad SAW mengatakan: tidak ada bahaya dan tidak ada kerusakan balasan "Islam pada dasarnya tidak keberatan dengan penggunaan tanaman rekayasa genetika, mengingat manfaat yang lebih besar daripada berbahaya. Tetapi penggunaan itu harus dilakukan dengan hati-hati mengingat gen yang ditransfer dapat berasal dari organisme tanaman lain. Adapun MUI (Majelis Ulama Islam Indonesia) sendiri belum mengeluarkan fatwa tentang penggunaan tanaman rekayasa genetika secara resmi, tetapi prinsip kehati-hatian selalu diutamakan. Status tanaman rekayasa genetika akan sah menurut hukum di seluruh seluruh proses sumber daya dan rekayasa.Monsanto is an agriculture company, the origin of the United States. Monsanto's seed-producing food by using the techniques of genetic engineering, seed the food through the process of mixing genes from a species that is not a type. A cunning Monsanto Company characteristics, making them as if the lid of the eye with what they're working on just catching up the highest possible profit. This process can cause the seed that has been genetically modified can cause various diseases among them are  going on in the physical growth disorders and psychology problem in a rather old and bad effects can cause cancer, physical disabilities and death to those who consume it. Allah said: And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption. And prophet Mohammed PBUH said: no harm and no reciprocated harm"Islam is fundamentally not object to the use of genetically modified crops, given the benefits that are greater than harmful. But the use of it must done carefully considering the transferred gene can come from another plant organism. As for the MUI (Assembly of Indonesia Islamic Ulema) itself has not issued a fatwa about the use of genetically modified crops officialy, but the principle of caution always take precedence. The status of genetically modified crops would be lawful throughout the whole process of gene resources and engineering.
FAITH IN GOD, INDEPENDENCE OF LAW AND INDEPENDENCE OF JUDGES: Study of Theistic Legal Realism in Legal settlement Nofi Sri Utami; Suteki Suteki; Retno Saraswati; Arief Budiono
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1459

Abstract

Kondisi hukum dan aparat hukum di semua tingkatan termasuk hakim, dipenjara dalam positivisme yang fatal. Pemahaman ini mereduksi hukum hanya sebagai hukum dan peraturan deterministik, mekanistik dan esoteris belaka. Hukum soliter adalah hukum soliter tanpa memasukkan transendensi, moralitas, atau kebiasaan. Hasil akhir dari paradigma ini hanya mampu menghadirkan kepastian hukum tetapi kurang keadilan. Akar semua krisis dan runtuhnya kepercayaan publik pada hukum berasal dari hukum yang hanya mendidik corong undang-undang. Hukum yang mengajarkan legislasi sebagai ideologi sakral, hukum itu hanya hukum atau regulasi. Lulusan hukum baru yang mengisi posisi ahli hukum memiliki keterampilan tetapi mereka kurang empati, mengabaikan keadilan publik dan korup. Diperlukan paradigma pilihan hukum baru, yaitu realisme hukum teistik yang memberikan kebebasan kepada para hakim dan aparat hukum lainnya dari belenggu keadilan prosedural dalam gaya positivisme. Melalui hukum dengan paradigma Realisme Hukum Teistik, diharapkan aparatur hukum akan memiliki kebajikan, untuk dapat membaca substansi keadilan dengan keimanannya kepada Allah daripada sekadar menjadi corong hukum dan mampu menjaga dari perilaku tercela atas dasar imannya.The condition that law and legal apparatus in all levels including judges, are imprisoned in fatal positivism. This understanding reduces the law only as mere deterministic, mechanistic and esoteric laws and regulations. Solitary law is solitary law without include the transcendence, morality, or custom. The final result of this paradigm is only able to present legal certainty but lack of justice. The roots of all crises and the collapse of public trust in the law are originated from a law that educates only the mouthpiece of the legislation. The law that teaches the legislation as a sacred ideology, the law is just law or regulation. Fresh graduate of law who fill positions of legal apparatus experts have skills but they are lack of empathy, neglect of public justice and corrupt. A new legal choice paradigm is needed, namely theistic legal realism which gives judges and other legal apparatuses the freedom from the shackles of procedural justice in the style of positivism. Through the law with the Theistic Legal Realism paradigm, it is expected that the legal apparatus will have virtue, to be able to read the substance of justice with his faith in Allah rather than merely being a mouthpiece of the law and be able to guard against despicable behavior on the basis of his faith.
Contribution of Mohammad NawawÄ« bin ”˜Umar in Family Conflict Management Qurrotul Ainiyah
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1460

Abstract

Ulama Muslim di Indonesia memiliki begitu banyak karya tentang aspek sosial termasuk konsep keluarga. Salah satu ulama muslim Indonesia yang sangat aktif untuk mencemarkan gagasan dalam bentuk tertulis adalah Syeikh Nawawi bin Umar. Makalah ini akan difokuskan pada buku ”˜Uqud Al-Lijjain. Ini adalah salah satu karya Syekh Nawawi yang menggambarkan tentang manajemen keluarga yang mengatur bagaimana menjaga harmonisasi keluarga. Buku ini cenderung superioritas manusia. Itu karena buku ini telah ditulis lebih dari seratus tahun yang lalu, tempat Syeikh Nawawi hidup di lingkungan patriarki. Kemudian, hasil dari makalah ini adalah; pertama, latar belakang pendidikan dan kehidupan sosial Syeikh Nawawi yang pada dasarnya di pondok pesantren. Kedua, ”˜UqÅ«d Al-Lijjain adalah sebuah buku yang menyediakan manajemen keluarga termasuk hukum dan etika hubungan antara suami dan istri menurut madzhab Imam Syafii. Ketiga, ”˜UqÅ«d Al-Lijjain menjawab konflik manajemen dalam sebuah keluarga, yaitu antara suami dan istri harus memahami hak dan kepatuhan masing-masing.Moeslim ulamas of Indonesia have so many works which talk about any social aspect including the concept of family. One of moeslim ulamas of Indonesia who was very active to contibute the idea in the written form was Syeikh NawawÄ« bin Umar. This paper will be focused on ”˜UqÅ«d Al-Lijjain book. It is one of Sheikh Nawawi's work which describes about family management that regulate how to keep the harmonization of family. This book tends to the superiority of man. It is because this book has been written in more than one hundred years ago, where Syeikh Nawawi lived in patriarchy environment. Then, the results of this paper areï¼›first, the education background and social life of Syeikh Nawawi which basically in islamic boarding school. Second, ”˜UqÅ«d Al-Lijjain is a book which provides family management including the laws and relation ethics between husband and wife according to Imam Syafii madzhab. Third, ”˜UqÅ«d Al-Lijjain answers the management conflict in a family, that is between a husband and wife should understand the right and obigation of each.
Gender Equality Issues, Perception and Divorce Joni Indra Wandi; Reflianto Reflianto
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1461

Abstract

Tujuan dari penelitian ini adalah untuk menganalisis fenomena perilaku, gugatan emosional dan perceraian oleh perempuan dalam keluarga masyarakat matrilineal di Padang. Penelitian ini menggunakan metode kualitatif dengan desain survei. Teknik pengumpulan data menggunakan formulir wawancara, lembar observasi dan dokumentasi. Analisis data dilakukan dengan mengklasifikasikan, mendapatkan interpretasi, membuat validitas dan menarik kesimpulan. Untuk menguji validitas data digunakan triangulasi dan diskusi dengan kolega. Hasil penelitian menunjukkan bahwa fenomena gugatan perilaku, emosi dan perceraian oleh perempuan dalam keluarga masyarakat matrilineal di Padang terjadi karena dampak kesetaraan gender. Di sisi positif, kesetaraan gender dapat dirasakan oleh perempuan dalam pendidikan, kepemimpinan dan kesempatan untuk mendapatkan pekerjaan. Sementara efek samping negatif dari kesetaraan gender dalam keluarga adalah menurunnya kematangan emosi, perubahan budaya dan nilai-nilai agama dalam perilaku sosial perempuan. Implementasi penelitian ini bermanfaat bagi ninik mamak, akademisi, ulama dan pemerintah daerah Padang untuk mensosialisasikan dan memberikan konsultasi untuk mengevaluasi penerapan nilai-nilai budaya, adat dan agama dalam perspektif jenis kelamin dan dengan demikian menciptakan kesetaraan gender harus sesuai dengan ajaran adat dan agama.Purposes of this study were to analyze the behavioral phenomenon, emotional and divorce lawsuit by women in the family of matrilineal society in Padang. This research used a qualitative method with survey design. Technique of collecting data used interview form, observation sheets and documentation. Data analysis was carried out by classifying, getting interpretation, making validity and drawing conclusions. To test the validity of the data used triangulation and discussions with colleagues. The results of research showed that phenomenon of behavioral, emotional and divorce lawsuit by women in the family of matrilineal society in Padang occur due to the impact of gender equality. On the positive side, gender equality could be felt by women in education, leadership and the opportunity to get a job. While the negative side effects of gender equality in the family was declining the emotional maturity, changing in culture and religious values in the social behavior of women. Implementation of this research to be useful for ninik mamak, academician, clergy and the local government of Padang to socialize and provide consultation to evaluate the application of cultural values, customs and religion in a gender perspective and thus creating gender equality should be in accordance with the customary and religious teachings.
JAVANES INTERPRETATION OF MODERNISM: Contribution of Tafsir Al-Ibriz on Moderate Understanding in Sharia and Mu’amalah Ahmad Zainal Abidin; Thoriqul Aziz
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1462

Abstract

Baru-baru ini, beberapa Muslim cenderung tetap dalam posisi ekstrem terkait dengan agama mereka. Mereka menganggap kitab suci sebagai sumber tekstual-eksklusif dari ajaran agama yang kemudian menghasilkan pemahaman radikal tentang Islam. Sementara itu, yang lain memahami Islam secara kontekstual dan bebas yang menyebabkan munculnya Islam liberal. Sebagian besar dari keduanya berperilaku berlebihan dalam menerapkan agama yang terkait dengan syariah andmu’amalah. Di antara keduanya, sebuah kelompok yang memiliki pandangan Islam moderat muncul dengan Bisri Mustofa, seorang penerjemah Jawa yang pemikirannya dapat ditemukan di Tafsiral-Ibriz, sebagai tokohnya. Penelitian ini menggunakan metode deskriptif-analitis yang lebih melihat pemahaman al-Qur'an dalam syariah dan mu'amalah. Tulisan ini menunjukkan bahwa: 1) Bisri Mustofa memiliki moderat meskipun penafsirannya tentang pesan Al-Qur'an dengan karakteristik yang adil, menengah, seimbang, dan toleran 2) Syariah moderat Bisri Mustofa dapat tercermin dalam beberapa aspek dalam melakukan lima shalat, dhikir, dan berdoa, dan pelafalan Al-Qur'an, tashbi> h, dan tahli> l. 3) Pemikiran moderat Bisri Mustofa tentang mu'amalah tercermin dalam etika kunjungan, kerja, dan manajemen ekonomi.Recently, some Muslims tend to stay in an extreme position related to their religion. They consider the scripturesas textual-exclusive source of religious teachings which then results in radical understanding of Islam. Meanwhile, others understand Islam contextulally and free which cause the emergence of liberal Islam. Most of the two behave excessively in applying religionrelated to sharia andmu’amalah. In between the two, a group having moderate view of Islam appears with Bisri Mustofa, a Javanese interpreter whose thought could be found inTafsiral-Ibriz, as its figure. This research utilizes descriptive-analytical method looking more on al-Qur’an understanding in sharia dan mu’amalah. This writing suggests that: 1) Bisri Mustofa has moderatethoughtin his interpretation of Qur’anic messages with fair, middle, balanced, and tolerantcharacteristics 2) Bisri Mustofa’s moderate thoughtof sharia could be reflected in some aspects in performing five prayers, dhikir, and pray, and recitingal-Qur’an, tashbi>h,and tahli>l. 3) Bisri Mustofa’s moderate thought of mu’amalah is reflected in the ethicsof visiting, working, and economic management.

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