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Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 08548722     EISSN : 24430757     DOI : 10.14421/ajish
Core Subject : Religion, Social,
Religion Law, Crime, Criminology & Criminal Justice
2nd Floor Room 205 Faculty of Sharia and Law, State Islamic University (UIN) Sunan Kalijaga, Marsda Adisucipto St., Yogyakarta 55281
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Articles 8 Documents
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Search results for , issue "Vol 57 No 1 (2023)" : 8 Documents clear
Legal and Ethical Interpretation of Blasphemy Cases in Indonesia: A Ma'na-cum-Maghza Perspective Akbar, Irwan Ahmad; Zainuddin, M.; Soleh, Achmad Khudori
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.1218

Abstract

The phenomenon of religious blasphemy cases in Indonesia, including the cases of Sukmawati and Meiliana, which are the focal points of this study, has raised concerns and garnered serious attention, even from academics. Accusations in cases of religious blasphemy are almost invariably based on interpretations of QS. al-Tauba [9]: 64-66. Therefore, this article aims to explore the alignment between these cases and the meanings contained within QS. al-Tauba [9]: 64-66 from legal and ethical perspectives. The data in this article are based on legal documents, books of Quranic exegesis, academic journal articles, reports from Human Rights Watch, and several national online news sources. Data collection techniques involved literature studies and case observations via the internet. The blasphemy cases accused against Sukmawati and Meiliana are described within the context of Indonesian law and analyzed using the ma’na-cum-maghza theory. This article concludes that the actions taken by Sukmawati and Meiliana were wrong and unethical. However, their actions cannot be categorized as criminal offenses. Based on the analysis of QS. al-Tauba [9]: 64-65, blasphemy does not fall into the category of criminal acts, but rather an ethical violation whose legal sanctions are in the hands of God, not humans. Thus, this article offers a new perspective on the interpretation and understanding of the term blasphemy. Kasus penistaan agama yang banyak terjadi di Indonesia, termasuk kasus Sukmawati dan Meiliana yang menjadi fokus kajian ini, telah menimbulkan kekhawatiran dan mendapatkan perhatian serius, bahkan dari akademisi. Tuduhan terhadap kasus penistaan agama tersebut hampir selalu didasarkan pada hasil penafsiran atas QS. al-Tauba [9]: 64-66. Oleh karena itu, artikel ini bertujuan untuk mengeksplorasi kesesuaian antara kasus-kasus tersebut dengan makna yang terkandung dalam QS. al-Tauba [9]: 64-66 dari sudut pandang hukum dan etik. Data-data dalam artikel ini didasarkan pada dokumen hukum, kitab-kitab tafsir Al-Quran, artikel jurnal, laporan organisasi Human Right Watch dan beberapa sumber berita daring nasional. Teknik pengumpulan data dilakukan melalui studi literatur dan observasi kasus melalui internet. Kasus penistaan agama yang dituduhkan kepada Sukmawati dan Meiliana dideskripsikan dalam konteks hukum Indonesia dan dianalisis menggunakan teori ma’na-cum-maghza. Artikel ini menyimpulkan bahwa apa yang dilakukan oleh Sukmawati dan Meiliana merupakan suatu tindakan yang salah dan tidak beretika. Namun demikian, tindakan keduanya tidaklah bisa dikategorikan sebagai tindakan pidana. Sebab, berdasarkan analisis atas QS. al-Tauba [9]: 64-65, penistaan agama tidaklah masuk kategori tindakan pidana, melainkan sebuah pelanggaran etika yang sanksi hukumnya berada di tangan Tuhan, bukan manusia. Dengan demikian, artikel ini memberikan perspektif baru terkait penafsiran dan pemahaman terhadap istilah penistaan agama.
Barometer Pembagian Wasiat Wajibah Bagi Anak Angkat: Realisasi Keadilan, Analisis Perkara No. 1914/Pdt. G/2018. PA. Pbr Hafiz, Muhammad; Nelli, Jumni; Nurul Islam, Adikza
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.1280

Abstract

Adopted children are not part of the group of heirs who are entitled to inherit from the testator's estate. However, in an effort to create justice, the Compilation of Islamic Law (KHI) stipulates that adopted children are entitled to receive inheritance from the testator through the mandatory will (wasiat wajibah) mechanism with the condition that it cannot exceed 1/3 (one-third). This article examines the disparity in the decision of the Pekanbaru Religious Court No. 1266/Pdt. G/2018/ PA. Pbr which determines the adopted child's share of 1/8 (one - eighth) and decision No. 1869 /Pdt.G./ 2018/ PA. Pbr which determines that adopted children get 1/3 (one - third) of the heir's estate. Using a juridical-normative approach, this article finds that the difference in the amount of inheritance obtained by adopted children in the two decisions is at least caused by two things, namely (1) the absence of a definite amount stipulated in the law (KHI only mentions "cannot exceed the amount of 1/3 of the inheritance), and (2) the use of al-furūdh al-muqaddarah as a standard in determining the amount of inheritance for adopted children. In this case, the panel of judges actually did not have to rely on the provisions of the al-furūdh al-muqaddarah section in determining the share of the adopted child and decided the case using the maximum standard.   Anak angkat bukanlah bagian dari kelompok ahli waris yang berhak mendaptkan warisan dari harta peninggalan pewaris. Akan tetapi dalam upaya menciptakan keadilan, Kompilasi Hukum Islam (KHI) menetapkan bahwa anak angkat berhak mendapatkan harta peninggalan dari pewaris melalui mekanisme wasiat wajibah dengan syarat tidak boleh melibihi 1/3 (one-third). Artikel ini mengkaji disparitas putusan Pengadilan Agama Pekanbaru No. 1266/Pdt. G/2018/ PA. Pbr yang menetapkan bagian anak angkat sebesar 1/8 (seperdelapan) dan putusan No. 1869. /Pdt.G./ 2018/ PA. Pbr yang menetapkan anak angkat mendapatkan 1/3 (sepertiga) dari harta peninggalan pewaris. Menggunakan pendekatan yuridis-normatif, artikel ini menemukan bahwa perbedaan jumlah harta peninggalan yang didapatkan oleh anak angkat dalam kedua putusan tersebut disebabkan oleh dua hal, yakni (1) tidak adanya jumlah pasti yang ditetapkan dalam undang-undang (KHI hanya menyebutkan “tidak boleh melebihi jumlah 1/3 dari harta peninggalan), dan (2) dijadikannya al-furūdh al-muqaddarah sebagai standar dalam menetapkan jumlah harta peninggalan untuk anak angkat. Dalam hal ini, majelis hakim sebenarnya tidak harus berpatokan pada ketentuan bagian al-furūdh al-muqaddarah dalam menetapkan bagian anak angkat dan memutus perkara tersebut dengan menggunakan standar maksimal.
Sexual Violence and the Politics of Criminal Law in Indonesia: A Gender Equality Approach and Maqāsid al-Sharī’a Kamalludin, Iqbal; Pratami, Bunga Desyana; Alviolita, Fifink Praiseda; Christia, Adissya Mega; Umar, Achmad Jauhari
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.1282

Abstract

This article examines the criminal law policy in Indonesia regarding the increasing incidence of sexual violence crimes, primarily affecting women. The study adopts a literature research approach, utilizing data from legal regulations in Indonesia and various scholarly works related to the subject. Employing a gender equality approach and maqāsid al-sharī'a, the article concludes that while Indonesia possesses legal regulations addressing sexual crimes, these laws are dispersed across different statutes, resulting in diminished effectiveness. The enactment of the Law on Sexual Violence (UU TPKS) in 2022 signifies a noteworthy development in Indonesia's legal framework concerning sexual violence. This legislation is structured in a more organized and comprehensive manner, incorporating several reforms. Consequently, it instills optimism for enhanced endeavors to eliminate and prevent sexual violence. From an Islamic standpoint, the regulation of sexual violence aligns with the fundamental principles and objectives of Islamic law (maqāsid al-sharī'a). These principles aim to actualize the well-being and benefit of humanity while simultaneously preventing crimes that pose threats to human existence and dignity.   Artikel ini mengkaji kebijakan hukum pidana di Indonesia dalam mengatasi praktik tindak pidana kekerasan seksual yang cenderung meningkat dari waktu ke waktu dan perempuan adalah pihak yang paling banyak menjadi korban tindak kejahatan ini. Artikel ini merupakan penelitian kepustakaan yang sumber datanya didasarkan pada peraturan-peraturan hukum di Indonesia dan sejumlah karya ilmiah yang berkaitan dengan topik kajian ini. Menggunakan pendekatan kesetaraan gender dan maqāsid al-sharī’a artikel ini menyimpulkan bahwa Indonesia sebenarnya telah memiliki sejumlah peraturan hukum tentang tindak pidana kejahatan seksual. Namun demikian, aturan-aturan hukum tersebut disusun secara parsial dan tersebar di berbagai peraturan perundang-undangan sehingga menjadikannya kurang efektif. Lahirnya Undang-undang Tindak Pidana Kekerasan Seksual (UU TPKS) pada tahun 2022 menandai adanya perkembangan baru dalam pengaturan hukum tindak pidana kekerasan seksual di Indonesia. Undang-undang ini disusun secara lebih sistematis dan komprehensif dengan sejumlah pembaruan yang ada di dalamnya sehingga ia telah memberikan harapan baru bagi upaya pemberantasan dan pencegahan terhadap praktik kekerasan seksual. Dalam perspektif Islam, pengaturan tentang tindak pidana kekerasan seksual ini selaras dengan prinsip dasar dan tujuan disyariatkannya hukum Islam (maqāsid al-sharī’a), yang ingin mewujudkan kebaikan dan kemaslahatan umat manusia dan sekaligus mencegah terjadinya tindakan kejahatan yang bisa mengancam eksistensi dan kehormatan manusia.
Dualistic Interpretation Toward Plague in Islam: Indonesian Muslim Responses and The Shifting of Worship Practices during Pandemic Try Ramadhani, Moch. Rafly; Tsauro, M. Ahalla
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.1285

Abstract

The Covid-19 pandemic that hit the world some time ago has affected a number of aspects in the life of mankind, including in the social interaction of the community. In Indonesia, Covid-19 has even led to policies on restrictions in worship practices. This article examines and critically evaluates the various interpretations and responses of religious organizations and Indonesian Muslims to the provisions of worship restrictions during the Covid-19 pandemic. Using a literature-based qualitative research method and a sociological approach, this article concludes that the different interpretations of Covid-19 among Muslim communities have played an important role in shaping responses and worship behavior during the pandemic. Some Muslims think rationally and interpret Covid-19 as a disaster and test of humanity. Based on this, they are more adaptive to government policies and regulations in carrying out worship. While some other Muslims who think fatalistically interpret Covid-19 as God’s punishment and destiny so they oppose health protocols. The different interpretations and responses of Muslims to the regulations on restrictions on worship during the Covid-19 pandemic are actually a continuation of the dualistic interpretation of the plague between rationalistic and fatalistic reasoning that has appeared in Islamic history. In today’s modern era, it is necessary to build a new paradigm that respects religious and scientific perspectives in a balanced manner so that it can transform from a dualistic approach to an integrative approach. Pandemi Covid-19 yang beberapa waktu lalu melanda dunia telah mempengaruhi sejumlah aspek dalam kehidupan umat manusia, termasuk dalam pergaulan sosial masyarakat. Di Indonesia, Covid-19 bahkan telah memunculkan kebijakan tentang pembatasan dalam praktik beribadah. Artikel ini mengkaji dan mengevaluasi secara kritis atas ragam interpretasi dan respons organisasi keagamaan serta umat Islam Indonesia terhadap ketentuan pembatasan ibadah selama pandemi Covid-19. Menggunakan metode penelitian kualitatif berbasis kepustakaan dan pendekatan sosiologis, artikel ini menyimpulkan bahwa perbedaan penafsiran terhadap Covid-19 di kalangan masyarakat muslim telah berperan penting dalam membentuk respons dan perilaku beribadah selama pandemi. Sebagian umat Islam berpikir rasional dan memaknai Covid-19 sebagai bencana dan ujian kemanusiaan. Atas dasar hal tersebut mereka bersikap lebih adaptif terhadap kebijakan dan aturan pemerintah dalam menjalankan ibadah. Sementara itu, sebagian umat Islam lainnya yang berpikir fatalistik dan menafsirkan Covid-19 sebagai hukuman dan takdir Tuhan sehingga mereka menentang protokol kesehatan. Perbedaan penafsiran dan respons umat Islam terhadap peraturan pembatasan beribadah selama pandemi Covid-19 tersebut sebenarnya merupakan kelanjutan dari penafsiran dualistik terhadap wabah antara penalaran rasionalistik dan fatalistik yang pernah muncul dalam sejarah Islam. Di era modern saat ini, perlu dibangun paradigma baru yang menghargai perspektif agama dan keilmuan secara berimbang sehingga mampu bertransformasi dari pendekatan dualistik menuju ke pendekatan integratif.
Reinforcing Domestic Violence Prevention: The Role of Mu‘āsyarah bil-Ma‘rūf in Indonesian Legal Reform Lisnawati, Lisnawati
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.301

Abstract

Domestic violence is an increasingly troubling issue, in the period 2013-2018 the trend continues to increase. Even though it has been regulated in Law Number 23 of 2004 on the Elimination of Domestic Violence, it has not been able to be overcome optimally. This article offers the integration of the principle of mu‘āsyarah bil-ma‘rūf with the articles in Law on the Elimination of Domestic Violence as an alternative to suppress the rampant of domestic violence. This research is normative legal research, using documentative data collection method, and presented by descriptive deductive-inductive method. While the approach used in this research are fiqh approach and legal approach. The results of this study show that the mu‘āsyarah bil-ma‘rūf principle is the principle of social life in a household with relationships that are appropriate and good according to Islamic law, common sense, and practiced by people in general. Between this principle and the articles of Law on the Elimination of Domestic Violence integrated in one unit of same fundamental value. The law has values of prohibition on all forms of violence. The same applies to the principle of mu'āsyarah bil-ma'rūf which contains prohibition on acts of violence that are injustice and inconsistent with the ma'rūf term. Therefore, obeying the provisions in Law on the Elimination of Domestic Violence means also obeying the rules of religion, especially for muslims as the majority in Indonesia. Kekerasan dalam rumah tangga merupakan permasalahan yang kian meresahkan, dalam kurun waktu 2013-2018 trennya terus mengalami peningkatan. Meskipun telah diatur dalam Undang-Undang Nomor 23 Tahun 2004 tentang Penghapusan Kekerasan dalam Rumah Tangga, namun belum dapat teratasi secara optimal. Penulis menawarkan integrasi prinsip mu‘āsyarah bil-ma‘rūf dengan pasal-pasal UU PKDRT sebagai alternatif untuk menekan maraknya KDRT tersebut. Penelitian ini merupakan penelitian hukum normatif, dengan menggunakan metode pengumpulan data dokumentatif, dan disajikan dengan metode deskriptif deduktif-induktif. Sedangkan pendekatannya menggunakan pendekatan fikih dan pendekatan hukum. Hasil penelitian ini menunjukkan bahwa prinsip mu‘āsyarah bil-ma‘rūf merupakan prinsip pergaulan hidup dalam rumah tangga dengan pergaulan yang patut dan baik menurut syari’at Islam, akal sehat, dan yang dipraktikkan orang pada umumnya. Antara prinsip ini dengan pasal-pasal UU PKDRT berintegrasi dalam satu kesatuan nilai fundamental yang sama. UU tersebut memiliki nilai pelarangan atas segala bentuk kekerasan. Begitu juga dengan prinsip mu‘āsyarah bil-ma‘rūf yang mengandung larangan atas tindakan kekerasan yang merupakan kezaliman dan tidak sejalan dengan ke-ma‘rūf-an. Dengan demikian, menaati ketentuan dalam UU PKDRT berarti juga menaati aturan agama, khususnya bagi umat Islam sebagai umat mayoritas di Indonesia.
Evaluating AI-Generated Fatwas: A Quality Assessment of ChatGPT and Google Bard Against Authoritative Islamic Rulings Billah, Mu'tashim; Azhari, Susiknan; Baroroh, Nurdhin; Rahma, Vivi
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.1032

Abstract

The use of Artificial Intelligence (AI) in Islamic law has become a global phenomenon, including in Muslim countries such as the United Arab Emirates and Egypt. AI technology began to go viral when ChatGPT and Google Bard were released, claiming to be able to reason like humans. The development of Natural Language Processing (NLP) technologies like ChatGPT and Google Bard has raised a new question: Can AI replace the role of muftis in issuing fatwas? This qualitative study analyzes the capacity of AI as a fatwa issuer by testing ChatGPT and Google Bard with specific prompts related to Islamic law. The results are compared with official fatwas from Nahdlatul Ulama (NU) and Muhammadiyah, which serve as authoritative fatwa standards in Indonesia. Based on the discussion, this article finds that to date, AI NLP technology is unable to reason Islamic law as a mufti would. Therefore, AI technology cannot yet replace the role of a mufti in issuing fatwas. The main reason is that the credibility and authority of fatwas generated by AI technology cannot be guaranteed. Therefore, the use of AI technology as a fatwa issuer is not recommended. Pemanfaatan Artificial Intelligence (AI) dalam bidang hukum Islam telah menjadi fenomena global, termasuk di negara-negara Muslim seperti Uni Emirat Arab dan Mesir. Teknologi AI mulai sangat viral ketika Chat GPT hingga Google Bard dirilis yang diklaim mampu berpikir layaknya bahasa manusia. Fenomena perkembangan Natural Language Processing (NLP) seperti ChatGPT dan Google Bard memicu pertanyaan baru: Dapatkah AI menggantikan peran mufti dalam berfatwa? Penelitian kualitatif ini menganalisis kapasitas AI sebagai pemberi fatwa melalui uji coba terhadap ChatGPT dan Google Bard dengan prompt spesifik terkait hukum Islam. Hasilnya dibandingkan dengan fatwa resmi Nahdlatul Ulama (NU) dan Muhammadiyah sebagai standar fatwa yang otoritatif di Indonesia. Berdasarkan hasil pembahasan, artikel ini menemukan bahwa hingga saat ini, teknologi AI NLP tidak mampu melakukan nalar hukum Islam sebagaimana seorang nalar seorang mufti. Dengan begitu, teknologi AI belum mampu menggantikan peran seorang mufti untuk berfatwa. Alasan utamanya adalah bahwa hasil fatwa yang digenerate oleh teknologi AI tidak dapat dipertanggungjawabkan kredibilitas dan otoritasnya. Sehingga penggunaan teknologi AI sebagai pemberi fatwa tidak direkomendasikan.
Examining the Impact of Early Marriage Hadith on Marriage Laws in Indonesia Luthfi, A Hashfi; Hamdani, Nabhan; Ruhiat, Andri; Adlimah, Annilta Manzilah; Solahuddin, Ahmad
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.1590

Abstract

This research aims to investigate the impact of the hadith narrating the marriage between Prophet Muhammad and Aishah on early marriage laws in Indonesia. The hadith has been a subject of debate regarding its influence on the prevalence and acceptance of early marriage practices. Through a hermeneutics analysis within the Indonesian context, this study examines the interpretations and implications of the hadith, exploring how it has shaped societal attitudes and influenced the formulation of early marriage laws. The research argues that the marriage between the Prophet and Aishah was a “product of time”, rather than an inherent Islamic principle. It posits that Islamic principles can be contextualized across space and time, while product of time are influenced by specific values and circumstances. The study contends that the underlying Islamic principle behind marriage is to enhance the welfare and well-being of women in various aspects of life. The Prophet aimed to improve the status of women by emphasizing the institution of marriage as a means of protection. In contrast, early marriage undermines women’s opportunities for education and independent living. By comparing these perspectives, the study highlights that marriage practices are influenced by historical contexts, while the true Islamic principle seeks to elevate and empower women in social, economic, and educational spheres. The findings of this research contribute to a nuanced understanding of the relationship between religious teachings, cultural practices, and legal frameworks surrounding early marriage in Indonesia.
Neuromarketing dalam Perspektif Etika Bisnis Islam: Antara Inovasi dan Manipulasi Musaffa, Muhamad Ulul Albab; Tamtowi, Moh; Syarifah, Zetty
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.1471

Abstract

The development of neuromarketing as an interdisciplinary approach that integrates neuroscience, psychology, and marketing has created new opportunities for a more precise understanding of consumer behavior. However, from the perspective of Islamic business ethics, an academic problem arises regarding the boundary between legitimate innovation and manipulative practices that harm consumers. Techniques such as scarcity and dark patterns raise serious concerns because they risk undermining the principles of justice, contractual clarity, and consumer consent, which are fundamental in Islamic commercial jurisprudence. This study seeks to examine the position of neuromarketing by referring to the framework of maqāṣid al-sharī‘ah, particularly the dimensions of  ḥifẓ al-‘aql (protection of intellect), ḥifẓ al-māl (protection of wealth), and ḥifẓal-nafs (protection of self), alongside relevant fiqh principles. The research employs a library-based method with a critical analytical approach. Data were collected from contemporary neuromarketing literature, consumer ethics studies, and classical sources in Islamic jurisprudence. The analysis was carried out through a dialectical engagement between modern research findings and Islamic normative principles, resulting in an evaluative synthesis. The findings indicate that neuromarketing can be categorized as a halal by design practice when it is directed towards clarifying information, enhancing consumer literacy, and strengthening transparency. Conversely, it becomes manipulative when it exploits consumer cognitive biases. The primary contribution of this research is the formulation of the Shariah Neuromarketing Ethics Index (SNEI) as an ethical audit instrument applicable to the development of the halal marketing industry in the digital era.

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