Al-Ihkam: Jurnal Hukum dan Pranata Sosial
Al-Ihkam: Jurnal Hukum dan Pranata Sosial Al-Ihkam: Jurnal Hukum dan Pranata Sosial is a high-quality open- access peer-reviewed research journal published by the Faculty of Sharia, Institut Agama Islam Negeri Madura, Pamekasan, East Java, Indonesia. The focus is to provide readers with a better understanding of Islamic Jurisprudence and Law concerning plurality and living values in Indonesian and Southeast Asian society by publishing articles and research reports. Al-Ihkam specializes in Islamic Jurisprudence and Indonesian and Southeast Asian Islamic Law and aims to communicate original research and relevant current issues. This journal warmly welcomes contributions from scholars of related disciplines. It aims primarily to facilitate scholarly and professional discussion over current developments on Islamic Jurisprudence and Law concerning Indonesian and Southeast Asian plurality and living values. Publishing articles exclusively in English or Arabic since 2018, the journal seeks to expand boundaries of Indonesian Islamic Law discourses to access broader English or Arabic speaking contributors and readers worldwide. Hence, it welcomes contributions from international legal scholars, professionals, representatives of the courts, executive authorities, researchers, and students. Al-Ihkam basically contains topics concerning Jurisprudence and Indonesian and Southeast Asian Islamic Law society. Novelty and recency of issues, however, are the priority in publishing. The range of contents covers established Jurisprudence, Indonesian and Southeast Asian Islamic Law society, local culture, to various approaches on legal studies such as comparative Islamic law, political Islamic Law, and sociology of Islamic law and the likes.
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386 Documents
<![CDATA[Al-‘Unfu fî al-Tarbiyah min Mandzûr al-Tashrî’ al-Indûnîsî wa al-Sharî’ah al-Islâmiyah ]]>
<![CDATA[Mohammad Kosim]]>;
<![CDATA[Faqihul Muqoddam]]>;
<![CDATA[Faidol Mubarok]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 17 No 2 (2022) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v17i2.6170
<![CDATA[Violence on children has become a big unsolvable problem in Indonesian education. In fact, the government has ratified some Laws to protect them from any form of violence. Likely, Islam as the mostly followed religion in the country does the same through its mission called rahmatan li al-alamin or blessing for all. This research relies on a question on how far the Indonesian rules and Islamic law concern on this issue by protecting children from any violence. Using qualitative method in the law research and documentary analysis, it is found that the Indonesian Laws have been sufficient for that purpose as they prohibit all forms of violence against students. Along with it, the perpetrators deserve for punishment due to the mistakes level while the victims deserve for recovery and trauma healing to grow their optimism. In line with that, Islamic law also prohibits any violence because it breaks the purpose of shariah, namely enforcing the goodness (maslahah) and avoiding the harm (mudarat). However, Islamic law still tolerates hitting a child for the sake of education and their goodness as long it is performed softly and becoming the very last option. Both laws, therefore, strengthen each other to protect children from any form of violence mainly at the education sphere. لا يزال العنف نحو الأطفال في عالم التربية مشكلة كبيرة لم يتم حلها، وخاصة في إندونيسيا. في الواقع، وضعت الحكومة عددا من القوانين واللوائح لحماية الأطفال من العنف. وبالمثل، فإن الإسلام – وهو دين غالبية سكان إندونيسيا - موجود ليكون رحمة للعالمين. والسؤال الذي نركز عليه في هذا البحث هو، كيف تحمي القوانين واللوائح الحالية الطلاب من أعمال العنف، وكيف تولي الشريعة الإسلامية اهتماما للحد من العنف على الأطفال؟ ومن خلال المنهج النوعي مع البحوث القانونية وتحليل الوثائق، تبين أن القوانين واللوائح الموجودة كافية لحماية الأطفال من العنف. فالأنظمة القائمة، تمنع جميع أشكال العنف ضد الطلاب، حيث يجب معاقبة الجناة وفقا لدرجة الخطأ والذنب، ويجب تقديم المساعدة للضحية للقضاء على الصدمة وتعزيز التفاؤل، ويجب التعاون من جميع الأطراف التصدي للعنف معا. من جهة أخرى، فإن الشريعة الإسلامية تمنع وتحظر العنف ضد الأطفال لأنه يتعارض مع الغرض من الشريعة الإسلامية، وهو تحقيق الصلاح ورفع الضرر. ومع ذلك، فإن الشريعة الإسلامية تنص على السماح باستخدام العنف للأغراض التربوية من أجل مصلحة الطفل، ولكن يجب أن يتم ذلك بحذر بعناية وكملاذ أخير بعد استخدام جميع الأساليب الأخرى. إن القوانين واللوائح في إندونيسيا والشريعة الإسلامية تعزز بعضها البعض بشكل أساسي لحماية الأطفال من العنف، وخاصة في مجال التربية.]]>
<![CDATA[Vigilantism among the Community in Aceh Against the Accused of Violating the Shariah Criminal Law ]]>
<![CDATA[Faisal Husen Ismail]]>;
<![CDATA[Jasni Sulong]]>;
<![CDATA[Zaitun Muzana]]>;
<![CDATA[Sabirin]]>;
<![CDATA[Arwanyah Bin Kirin]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 17 No 2 (2022) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v17i2.6751
<![CDATA[This article aims to study triggering factors to make vigilantism against perpetrators of jinayat sharia law violation in Aceh and analyze vigilantism based on the same law. This qualitative research uses literature study and field research as the approach methods. Relevant books, journals, newspapers, and laws and regulations are the primary references while the field study was conducted by interviewing respondents from Islamic criminal law enforcement officers in Aceh. This study found that the emotional attitude of the community, the attitude of joining in, the length of the trial process, the experience of freeing the perpetrators from punishment, and fights between the community and the perpetrators are factors that encourage people to take vigilante actions. The research also found that the punishment of being married off, being bathed in dirty water, as well as beating the accused before being tried in the court were acts that violated the procedures for the Aceh criminal law (Qanun Jinayat). It thus recommends further research related to the reflection of the implementation of Qanun Jinayat in Aceh for the sake of achieving the purpose beyond the qanun.]]>
<![CDATA[Dawru Al-Waqf al-Mu’aqqat fî al-Tamwîl al-Ijtimâ’i fî al-Mashrîfiyah al-Islâmiyah Bî Malayziyâ ]]>
<![CDATA[Bouhedda Ghalia]]>;
<![CDATA[Luqman Zakariyah]]>;
<![CDATA[Yahya Abdullah Al Najjar]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 17 No 2 (2022) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v17i2.6768
<![CDATA[This research paper aims to study the "temporary endowment" (Waqf Muaqqat) and its role in activating social financing in Islamic banking in Malaysia, such as the oriental study in the light of the purposes of Islamic law. This article has adopted the qualitative method in its research which correlates to the theorization and regulation of the concepts of the issues in hand in their different dimensions which is jurisprudence, Maqasid, and banking. For the case study “Maybank Islamic” has been selected for viewing and assessing the various aspects related to the said topic. The study also included interviews with some experts of Islamic banking in Malaysia. The study has stemmed the following conclusions and recommendations, which are as follows: 1) Islamic banks have a significant role in intermediating between both the sources of voluntary social financing and the deprived classes of the society, 2) Bank endowments (Waqf) through May Islamic Bank has shown substantial contributions in the social financing. The study further has found many possibilities of making it more effective and expand its reach using the tool of temporary endowment, 3) Temporary bank endowment contributes to achieving the objectives of social cooperation (Takaful), financial growth, and social justices through the medium of Islamic banks. The article concludes by stating that social financing of banks needs various other tools of temporary endowment (Waqf Muaqqat) to help the deprived classes and to extend its reach to meet the requirements for a comprehensive and inclusive development of the overall society. تهدف هذه الورقة البحثة إلى دراسة "الوقف المؤقت" ودوره في تفعيل التمويل الاجتماعي في المصرفة الإسلامية بمليزيا كالدراسة الاستشراقية في ضوء مقاصد الشريعة الإسلامية. ولقد استخدمت هذه الورقة البحثية المنهج الكيفي في مباحثها المتعلقة بالـتأصيل والضبط لمفهوم الوقف المؤقت وما يتعلق به من القضايا في أبعادها الشرعية والمصرفية في ضوء مقاصد الشريعة؛ واعتمدت الدراسة في الجانب الميداني على اختيار "ماي بنك الإسلامي "كعينة تطبيقية لدراسة الموضوع في جوانبه المتعددة. وخلصت الدراسة إلى جملة من النتائج والتوصيات، من أهمّها:1) فإن الوقف المؤقت في التجربة الماليزية أنه لايزال الاهتمام به في مرحلة التشريعات النظرية في التقنين له ويحتاج إلى إيجاد آليات جديدة لتفعيله في واقع الممارسة.2) "الوقف المؤقت" النقدي آلية استشرافية يقترحها البحث في سدّ عجز التمويل الاجتماعي في منتجات الوقف المصرفي لمصرف" ماي بنك الإسلامي" كعينة مختارة في هذه الدراسة والتي تسعى إلى تحقيق خطة تنموية اجتماعية إلى تفعيله وتوسيعه. 3) النظر المقاصدي في التمويل الاجتماعي المصرفي يدعم اقتراح آلية الوقف المؤقت النقدي كوسيلة فعالة نظرا لما يحققه من مقاصد تنموية اجتماعية؛ ومنها التكافل الاجتماعي، النماء المالي، والعدالة الاجتماعية من خلال وساطة المصارف الإسلامية للمصارف الإسلامية كفاءة في أن يكون لها دور مهم في الوساطة بين مصادر التمويل الاجتماعي التطوعي والطبقات الاجتماعية المحرومة وما يؤهلها لذلك كونها مؤسسات لها إمكانيات في نظم الإدارة والحوكمة.]]>
<![CDATA[State Authority for Management of Zakat, Infaq, and Sadaqah as Locally-Generated Revenue: A Case Study at Baitul Mal in Aceh ]]>
<![CDATA[Mahdi Syahbandir]]>;
<![CDATA[Wais Alqarni]]>;
<![CDATA[Dahlawi MAZ]]>;
<![CDATA[Abdul Hakim]]>;
<![CDATA[Bunyamin Muhiddin]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 17 No 2 (2022) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v17i2.7229
<![CDATA[Aceh is a region with an autonomy in implementing Islamic law (sharia) and Baitul Mal is one of the institutions formed by the local government to support it. This article aims to discuss the authority of the state in managing zakat, infaq, and sadaqah (ZIS), and describe the authority of the Baitul Mal in managing ZIS as locally-generated revenue (PAD) in Aceh. The study used a case study approach by using the theory of authority as an analytical tool. Data collection techniques were carried out through interviews and document studies. The informants interviewed were the staff of the Baitul Mal and the staff management of the Ulema Consultative Council (MPU) in Pidie Regency and Sabang City. It found that the state, in this case, Baitul Mal, has the authority to manage ZIS which can be treated as PAD. This practice has contributed to poverty alleviation, scholarships, business capital, and community economic empowerment in Aceh. To facilitate the management of zakat funds, lex specialis can be applied as a position of Islamic law in the national legal framework.]]>
<![CDATA[Constructing Muslim Identity in a Secular State: The Strategic Role of Two Singapore Islamic Organizations ]]>
<![CDATA[Zulkifli]]>;
<![CDATA[Syafiq Hasyim]]>;
<![CDATA[M Zaki Mubarak]]>;
<![CDATA[Husnul Khitam]]>;
<![CDATA[Muhammad Ishar Helmi]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 18 No 1 (2023) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v18i1.6002
<![CDATA[In Singapore, Islamic identity matters mainly because Muslims and Malays have special constitutional status. However, state policies seem to contradict the status while the community is still dealing with the problem of backwardness in educational and economic development. This article examines the profile and strategic role of two Islamic organizations, MUIS (Majlis Ugama Islam Singapura, the Islamic Religious Council of Singapore) and Pergas (Persatuan Ulama dan Guru-Guru Agama Islam Singapura, Singapore Islamic Scholars, and Religious Teachers Association), in accommodating the expression and reconstructing Singaporean Muslim identity. Through intensive library research and using an interdisciplinary approach from social constructivist and fiqh of minorities’ perspectives, this article found that both have played a very important role in the expression and construction of Singaporean Muslim identity. There have been dynamic contestation and cooperation between the state policies towards the Muslim community. However, the global effect of Islamist extremism and terrorism has united them in terms of religious thought, attitude, and the formulation of the ideal Singaporean Muslim identity. The changing process of their stances toward the government’s policies was effective due to the function of fiqh of minorities in contextualizing Islamic teachings in the context of Singapore as a secular state.]]>
<![CDATA[Endogamous Marriage of Prophet's Descendants on the Perspective of Sociology of Islamic Law ]]>
<![CDATA[Fauzan]]>;
<![CDATA[Abdul Qodir Zaelani]]>;
<![CDATA[M. Harir Muzakki]]>;
<![CDATA[Imam Syafi'i]]>;
<![CDATA[Bustomi]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 18 No 1 (2023) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v18i1.7132
<![CDATA[This study aims to comprehensively describe the endogamous marriages of the Prophet Muhammad's descendants from the perspective of the sociology of Islamic law. The marriage mainly occurs in syarīfah (the female descendants); they are required to marry the prospectives from ḥabīb (male descendants) groups only. Endogamous marriage will be explored holistically by clarifying the reciprocal relationship between social change and Islamic law among syarīfah. This field research examines the enactment of the law in social life. It used a sociological Islamic law approach to reveal the facts about endogamous marriage in Bangil, East Java, Indonesia, because many of the Prophet's descendants live there. Data collection techniques were interviews and literature search, while the analysis technique used is Miles and Hubermen's analytical procedure. After conducting in-depth research, a conclusion was found that endogamous marriage among syarīfah in Bangil is a form of obedience to customs passed down across generations since their ancestors, namely the tradition of marrying someone of equal lineage. Endogamous marriages have been maintained to this day due to religious teachings, the spirit of protecting the Prophet's family, and the social conditions of those who support its preservation.]]>
<![CDATA[Examining Cryptocurrency Use among Muslim Affiliated Terrorists: Case Typology and Regulatory Challenges in Southeast Asian Countries ]]>
<![CDATA[Wiwoho, Jamal]]>;
<![CDATA[Pratama, Anugrah Muhtarom]]>;
<![CDATA[Pati, Umi Khaerah]]>;
<![CDATA[Pranoto]]>
<![CDATA[ AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 18 No. 1 (2023) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v18i1.7147
<![CDATA[Many policymakers and scholars have discussed concerns regarding terrorist group use of cryptocurrency in recent years. While some argue that the threat is still limited, others argue that the current usage of cryptocurrency does not match the entirety of features that terrorist groups require and desire. In the end, it is still critical to recognize that the cryptocurrency used for terrorist financing frequently depends on several influencing factors. This study aims to (i) investigate the utilization of cryptocurrency by Moslem-affiliated terrorists in Southeast Asia; (ii) map the case typology of cryptocurrency use in Southeast Asian terrorist funding; (iii) describe the regulatory challenges raised in Southeast Asia. This research is a type of doctrinal legal one using the statute, case, and conceptual approaches. The results of this study acknowledge the limited but increasing risk of terrorist financing by cryptocurrency over the 2015-2022 timeframe in Southeast Asia. Furthermore, the existing typology of cases uses smurfing and structuring techniques with high and medium levels of risk. This research ends by recommending actions that Southeast Asian country stakeholders can take to reduce the potential of cryptocurrency usage in terrorist funding by harmonizing their counter-terrorist financing regulatory approaches and implementing investigative best practices.]]>
<![CDATA[Meta-Juridical Analysis on the Legal Arguments beyond Changes in Indonesian’s Marriage Age Rule ]]>
<![CDATA[Ahmad Dakhoir]]>;
<![CDATA[Sri Lumatus Sa’adah]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 18 No 1 (2023) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v18i1.7162
<![CDATA[This paper examines then criticizes legal arguments beyond the change in marriage age minimum limit in Indonesian case then proposing a new insight fur future regularion. It is a normative research with a meta-juridical approach. The primary data is Law Number 16 of 2019 and the SIPP (Sistem Informasi Penelusuran Perkara) report of the Supreme Court of the Republic of Indonesia analyzed using content analysis techniques. The results suggest that the legal argument for changing the minimum age limit for marriage as referred to in Article 7 of Law Number 16 of 2019 was motivated by assumption on the loss of women's rights, the increasing number of child marriage cases, and global pressures. From the perspective of a meta-juridical approach, the three factors are not appropriate arguments for changing the minimum age limit for marriage. On the contrary to the purpose beyond the change, the Article 7 of Law Number 16 of 2019 has rather caused the increasing child marriage after its issuance. Therefore, it is suggested that the standard for determining marriage age limit in the future regulation also considers the concept of of bâ’ah, ‘âqil, and bâligh which combine biological maturity and social responsibility.]]>
<![CDATA[Postgender Fiqh: The Views of MUI’s and KUPI’s Ulema on Postgenderism from Maqāṣid Sharī’ah Perspective ]]>
<![CDATA[Iffatin Nur]]>;
<![CDATA[Reni Puspitasari]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 18 No 1 (2023) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v18i1.7313
<![CDATA[This study aims to formulate the paradigm of fiqh (Islamic law) in predicting various impacts of postgenderism by exploring postgender preferences according to MUI (Indonesian Council of Ulema) and KUPI (Indonesian Women Ulema Congress) scholars. This qualitative research begins with examining the perceptions of ulema (Muslim scholars) of both organizations regarding postgenderism. Primary data about perceptions and preferences on postgenderism were explored through in-depth interviews with four ulema, two from each organization. Secondary data were obtained through literature exploration from primary books and articles on postgender. Data analysis techniques employed spiral analysis equipped with content, comparative, and critical analysis. The findings show that: 1) based on maqāṣid sharī'ah (Islamic laws’ objectives), the ulema view that postgender ideologies and movement threaten human existence and risk the establishment of ḥifẓ al-dīn, ḥifẓ al-nasl and ḥifẓ al-‘irḍ (preserving one’s religion, offspring, and dignity respectively) and 2) postgenderism is considered as an ideology that allegedly violates sunnatullah (God’s laws) and threatens human existence and humanity. Therefore, every activity, facility, infrastructure, and opportunity born from it that threatens the existence of humanity must be avoided as much as possible. One of the preventive paradigms against postgenderism is formulated through uṣūl fiqh iftirāḍi (preventive Islamic law’s fundament) method as an anticipatory ijtihād (intellectual exercise) towards its various possible harms.]]>
<![CDATA[Social Diversity Model: Inheritance of Mutual Collaboration in the Indonesian Hindu-Muslim Society at Tengger, Lumajang ]]>
<![CDATA[Abdul Chalim]]>;
<![CDATA[Shohib Muslim]]>;
<![CDATA[Sholahuddin Al-Fatih]]>;
<![CDATA[Fadloli]]>;
<![CDATA[Asrul Ibrahim Nur]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 18 No 1 (2023) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v18i1.7318
<![CDATA[This study aims to describe and analyze how the cultural inheritance of a collaborative Hindu-Muslim community occurs in Tengger Village, Lumajang Regency, East Java, Indonesia using the concept of ta'âwun as the theoretical framework. The research is qualitative with a multi-case study type. Data were collected using in-depth interviews to relevant parties, participant observation at the research locus, and documentation to collect information about the history and general description of the Tengger people. Meanwhile, data analysis is by examining ta’âwun concept by presenting and condensing data then drawing conclusions. Researchers check the data validity using credibility, transferability, dependability, and confirmability. This research resulted in the following: the cultural inheritance of mutual collaboration in the community is through; 1) becoming role model to show respect on others’ right, 2) establishing and maintaining community organization, 3) organizing customary events with committees coming from the whole part of the community.]]>
