YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam
Artikel yang diterima dan diterbitkan dalam Jurnal YUDISIA harus masuk dalam lingkup keilmuan bidang hukum dan hukum Islam. Bidang hukum mencakup (tapi tidak terbatas pada bidang) : hukum materiil dan formil, tinjauan hukum dari aspek politik, sosial, ekonomi, antropologi, psikologi. Bidang hukum Islam mencakup (tapi tidak terbatas pada bidang) : fiqh, ushul fiqh, masail fiqhiyyah serta masalah fiqh kontemporer.
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<![CDATA[KIAI LOKAL ANTARA PENGHAMBAT DAN PENYELAMAT DALAM PELAKSANAAN UNDANG-UNDANG PERKAWINAN NO. 1 TAHUN 1974 ]]>
<![CDATA[Yasin, Yasin]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 7, No 1 (2016): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v7i1.2131
<![CDATA[This article observes the role of local ulama (kyai) in the implementation of Marriage Law No 1/1974 which is already more than four decades. Local ulamas have always been prominent figures for Muslim community. The Marriage law brought about new perspectives on marriage. Meanwhile, local ulamas have reknownedfor their firm hold of fiqh books somehow different from – not to say contradict to – the Law. How then local ulamas supervise and govern local people in the implementation of Marriage Law in the matters ofmarriage registration, and divorce before the Court.]]>
<![CDATA[PERNIKAHAN DAN HIKMAHNYA PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Atabik, Ahmad]]>;
<![CDATA[Mudhiiah, Khoridatul]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 5, No 2 (2014): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v5i2.703
<![CDATA[In essence, marriage is a religious order that is governed by Islamic law and is the only authoritative sexual relations in Islam. As rahmatan lil ‘alamin, Islam has determined that the only way to meet the biological needs of individuals living just by marriage, marriage is one thing that is very interesting if we look more closely at the content of the meaning of this marriage problem. The Qur’an has explained that among the purpose of marriage is to find peace in one’s life both for men and women (litaskunu ilaiha). Islam ordained marriage as a vehicle of family to achieve happiness in life. Therefore, in this article, the author explores the notion of marriage, the legal basis, as well as the terms and harmonious marriage’s wisdom that prescribed.Keywords: marriage, Saqinah, law and Islam]]>
<![CDATA[Penyelesaian Gugatan Sederhana di Pengadilan (Small Claim Court) Berdasarkan Peraturan Mahkamah Agung Nomor 2 Tahun 2015 ]]>
<![CDATA[Noor, Muhammad]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 11, No 1 (2020): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v11i1.6692
<![CDATA[This article explores a mechanism of private dispute resolution by small claim court. The Supreme Court of the Republic of Indonesia issued a policy of the Supreme Court Number 2 Year 2005 on mechanism of small claim court. This article is based on normative research which examine implementation of law especially in the case of small claim court. By using theory and principle of civil code procedures; fast, simple and inexpensive, the finding of this article indicates that small claim court becomes a mechanism of dispute resolution quickly, effectively and efficiently through litigation process. The results of this article confirm that the mechanism for the dispute resolution stage with small claim court is resolved with a simple procedure. Small claim court is filed against a case of breach of contract or default and acts against the law with a period of settlement of a small claim resolution no later than 25 (twenty-five) days from the day of the first session court.AbstrakArtikel ini mengkaji tentang mekanisme penyelesaian sengketa perdata dengan pola gugatan sederhana (small claim court) di pengadilan. Mahkamah Agung Republik Indonesia mengeluarkan Peraturan Mahkamah Agung Nomor 2 Tahun 2015 tentang Tata Cara Penyelesaian Gugatan Sederhana. Artikel ini memggunakan tipe penelitian yuridis normatif, mengenai implementasi ketentuan hukum normatif sebagai norma yang hidup dalam masyarakat. Dengan menggunakan teori dalam hukum dan prinsip hukum acara perdata yaitu asas cepat, sederhana dan biaya ringan, artikel ini menemukan bahwa penyelesaian gugatan sederhana (small claim court), menjadi mekanisme untuk menyelesaiakan sengketa secara lebih cepat, efisien dan efektif sebagai pola penyelesaian sengketa melalui jalur litigasi bagi para pencari keadilan. Hasil dari artikel ini menegaskan bahwa mekanisme tahapan penyelesaian sengketa dengan pola gugatan sederhana di peradilan diselesaikan dengan tata cara dan pembuktiannya yang sederhana. Gugatan sederhana diajukan terhadap perkara cidera janji atau wanprestasi dan perbuatan melawan hukum dengan jangka waktu penyelesaian gugatan sederhana paling lama 25 (dua puluh lima) hari sejak hari sidang pertama.]]>
<![CDATA[IMPLIKASI FIQH SOSIAL KYAI SAHAL MAHFUDH TERHADAP PEMBAHARUAN FIQH PESANTREN DI KAJEN PATI ]]>
<![CDATA[Ma'mur, Jamal]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 5, No 1 (2014): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v5i1.694
<![CDATA[H. MA. Sahal Mahfudh is social fiqh figure born and grown in pesantren. Social fiqh is the manifestation of his anxiety viewing stagnancy of fiqh pesantren discourse. Therefore, Kyai Sahal tries to stimulate pesantren’s fiqh discourse to be able to respond to the actual problems that occurred in the society. Kajen is pesantren’s village inhabited by many pesantrens. Kyai Sahal started social fiqh discourse in Kajen boldly despites the risks. In this village, ulama’s point of view is usually textual, absolute, and final in understanding texts in “kitab kuningâ€. Kyai Sahal tries to reform discourse of fiqh gradually. He develops fiqh discourse by proposing an effective solution of the problems of poverty and underdevelopment around Kajen. Kyai  Sahal  introduces  social  fiqh  discourse  in  Kajen  after  proven  its effectiveness in economic empowerment of pesantren. The younger ulama are the proponents of the development of fiqh discourse by Kyai Sahal. Kyai Sahal’s strategy has inspired society of Kajen to develop for the sake of development. Young cadres again become the main followers of Kyai Sahal’s brilliant idea. They study social fiqh of Kyai Sahal and establish research institutions to intensify this discourse. There are FK2P (Peantren’s Book Review Forum), ISFI (Progressive Fiqh Studies  Institute),  bulletin  Reesala,  and  Social  Fiqh  Institute  of  STAI Mathali’ul Falah Kajen. These institutions examine seriously the development of fiqh discourse introduced by Kyai Sahal. This young generations are active to develop the idea if social Fiqh. Hopefully fiqh of pesantren is not obsolete and able to answer the challenges of the future. Kyai Sahal is perceived not only as an expert of ‘kitab kuning’, but also an expert of social modernity. He eventually becomes the idol of young generations as a locomotive of progressive changes in Kajen.Keywords: Kyai Sahal, Kajen, social fiqh]]>
<![CDATA[Santri, Misi Politik dan Perumusan Kebijakan Publik di Kabupaten Jember ]]>
<![CDATA[Muhaimin, Muhaimin]]>;
<![CDATA[Wahab, Abd]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 10, No 2 (2019): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v10i2.6228
<![CDATA[This article aims to describe some questioned points of political roles of santris seem like; the understanding of social transformation and its regulatory process inside government, how they articulated, participated, and sounded their ambitions become a regulation, then the last is how they build the dialog beyond political and social interests between both process. This research took places in Jember Region. One of small-town in East Java which Santri and Nahdlatul Ulama’ had significant roles, weather in social and political conducts. In the end, this article conclude that; first there are tree missions how santri articulate their understanding of Islamic point of view to become substance regulation aspect, in term; conservatism, progressivism, and moderate. Second, modes of participations are based on al Maslahah al Ummah (common good) as main orientation, were not just becoming intellectual mouth-pieces of government. Third, ideologically, the relation and dialectical tension beyond santri and government were criticism. It means santris were becoming the critical partner of government to formulate the public policy.]]>
<![CDATA[KOMPARASI SYARAT KEABSAHAN “SEBAB YANG HALAL†DALAM PERJANJIAN KONVENSIONAL DAN PERJANJIAN SYARIAH ]]>
<![CDATA[Lestari, Tri Wahyu Surya]]>;
<![CDATA[Santoso, Lukman]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 8, No 2 (2017): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v8i2.3240
<![CDATA[Social relation is a basic need for human beings in the society. Since members of the society are coming from various backgrounds, there should be rules or regulations to be followed by the members of the society. The rules aim at creating safety and comfort in the society and also maintaining a good and harmonious social relation. One of the rules is agreement. There are 3 sub-systems of law in Indonesia i.e. Western Law, Customary Law and Islamic Law. Prior to an agreement, there are requirements needed to be fulfilled so the agreement can be effective as a rule. One of the requirements is “legal cause†which should be studied further by each side due to some differences in conventional agreement and agreement based on Islamic Law in order to prevent unnecessary misunderstanding.]]>
<![CDATA[PERANAN MANTHUQ DAN MAFHUM DALAM MENETAPKAN HUKUM DARI AL- QUR’AN DAN SUNNAH ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 6, No 1 (2015): YUDISIA ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v6i1.1478
<![CDATA[The article discusses mantuq and mafhum in drawing the laws from Qur’an and Sunnah. The author begins with the understanding of manthuq and mafhum. According to Al-Qatthan (2002: 358) manthuq is a meaning that is indicated by lafadh according to its words, the meaning is based on the spoken letters. On the other hand, mafhum is meaning indicated by lafadh based on other than its sound. The ushuliyyin differentiates mafhum into two kinds, namely: a) mafhum muwafaqah or dilalah nash, meaning the law in accordance with manthuq, and b) mafhum mukhalafah means unspoken meaning which is drawn from manthuq but the opposite. There are dispute among scholars over manthuq and mafhum. Scholars agree on using manthuq as hujjah (proof), but most of them have different opinions about using mafhum as hujjah. They agree on the validity of mafhum muwafaqah as proof (hujjah) except Zahiri schools. However, mafhum mukhalafah is allowed and recognized only by Maliki, Shafi’i and Hanbali. While the Hanafi and his companions refused it]]>
<![CDATA[ANALISIS ATAS PEMBACAAN MUHAMMED ARKOUN TERHADAP TURASH-TURASH ISLAM ]]>
<![CDATA[yaqin, ainol]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 10, No 1 (2019): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v10i1.4967
<![CDATA[The existence of renewal in Islamic religious thought is a necessity because there are new different challenges and problems in each era. Islam as a religion of rahmat lil’ÄlamÄ«n (a mercy to all creation) advocates and asks Muslims to optimize their logical reasoning in responding to every phenomenon. The existence of Arkoun as a contemporary Muslim thinker makes serious effort in reading, studying and investigating Islamic turath (heritage) with all his teachings in order to deconstruct then reconstruct the epistemology of Islam so that he can move forward in the current era. Arkoun's thought was very intent to dismantle the standard and well-established understandings among Muslims and also dared to counteract “the big waves†in revising and rearranging Islamic scientific construction. For Arkoun, all kinds of knowledge, as well as Islamic religious sciences are linked to the historicity that surrounds them, it cannot be denied that those are a product of history. Therefore, his scientific epistemology is also the product of history and the results of the reasoning creativity of those who lived in a certain era. He proclaims to understand, to examine, to study, to examine and to criticize Islamic religious thought (al-afkÄr al-dÄ«niyah al-islÄmiyah) which is summarized in a number of turath (heritage) using various methods and findings of humaniora (humanistic studies) and social sciences developed since the 19th century, its development was even faster in the 20thcentury.]]>
<![CDATA[HAKEKAT PERKAWINAN MENURUT UNDANG-UNDANG PERKAWINAN, HUKUM ISLAM DAN HUKUM ADAT ]]>
<![CDATA[Santoso, Santoso]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 7, No 2 (2016): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v7i2.2162
<![CDATA[Indonesia has constructed marriage law based on Pancasila despite the variety of marriage practice in the society. The Law No 7 of 1974 on Marriage does not regulate the practice of marriage based on local culture.According to the Law, a marriage is valid as long as conducted in accordance with one‟s religion or belief system. Furthermore to be accepted as legal, a marriage should be registered in the Office of Civil Registration or Office of Religious Affairs.        ]]>
<![CDATA[PENETAPAN USIA DEWASA CAKAP HUKUM BERDASARKAN UNDANG-UNDANG DAN HUKUM ISLAM ]]>
<![CDATA[Nurkholis, Nurkholis]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 8, No 1 (2017): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v8i1.3223
<![CDATA[Differences in adult age or child's age limits on Indonesian laws and regulations raise questions about which limitations should be used. As contained inPasal 330 KUHPerdata, Age 21 Th or already married,          Pasal 9 (1) Kompilasi Hukum Islam, age 21 years, Pasal 47 (1) UU Perkawinan, age 18 years, Pasal 1 (1) UU Perlindungan Anak, age 18 years, Pasal 1 ayat (2) UU. Tenaga Kerja, age 18 years old; and        Pasal 1 (8) UU Pemilu, 17 years or already married. In Islamic jurisprudence of adult age is someone who has until baligh period. Means reaching the age that one is religiously duty-bound; one is obliged to obey religious laws.Signs of religious puberty are: semen discharge, growth of coarse pubic hair, or reaching the specific age of puberty. By appearance of any of these signs, one is regarded as baligh (adult) and mukallaf (duty-bound).]]>
