Sahaja: Journal Sharia and Humanities (p-ISSN: 2964-7096 and e-ISSN: 2829-9396) is published twice a year, March and September by University of Darunnajah Jakarta. This journal concentrates on research pertaining to sharia (Islamic law) and humanitarian concerns. Grounded in a vision of professionalism, reliability, and a global outlook in the advancement of Islamic legal sciences, alongside a mission to address contemporary challenges related to Islamic law and humanity, this initiative aims to promote the culture of scientific inquiry, particularly in sharia (Islamic law), and to bolster the development of scientific methodologies in both sharia and humanitarian studies. This journal is a peer-reviewed, open-access journal that has been a Crossref Member since 2022. Consequently, every article published by the Journal will own a distinct DOI number. This journal is accredited SINTA 4 based on the Letter of the Ministry of Higher Education Number: 286/DST/C3/HM.01.00/2026
Universitas Darunnajah Jakarta, Indonesia
Copyright Of Communal Cultural E Copyright Of Communal Cultural Expressions From An Indonesian Legal Perspective: An Analysis Of Supreme Court Decision No. 591 K/Pdt.Sus-Hki/2024
Supreme Court Decision No. 591 K/Pdt.Sus-HKI/2024 marks a significant milestone in the legal protection of communal cultural expressions (EBK) in Indonesia. This case involved the copyright registration of the Human Personal Symbol by an individual, which was deemed unlawful because the symbol is part of the Sapta Darma religious teachings and constitutes collective cultural heritage. The Court ruled that the symbol cannot be claimed as an exclusive personal right, as it lacks the element of personal originality and possesses spiritual significance. This study employs a normative legal methodology with a legislative and case law analysis approach to examine the extent to which positive law protects CCE from individual claims. The research findings indicate that Law No. 28 of 2014 on Copyright explicitly protects traditional cultural expressions as state property and cannot be transferred to individuals. This ruling has significant implications for the development of a communal intellectual property registration system, the protection of collective moral rights, and the importance of indigenous communities’ involvement in legal processes. In conclusion, the state needs to strengthen a legal system that prioritizes cultural justice and the protection of communal rights so that the nation’s cultural heritage is not eroded by individual interests.
Copyright (c) 2026 Sahaja: Journal Sharia and Humanities
PERNIKAHAN INTERNAL KELOMPOK ISLAM JAMAAH DI YOGYAKARTA
The large number of religious groups in Indonesia makes all kinds of differences in implementing Islamic law. One of them is the Jamaah Islamic group which in the implementation of their marriage takes two contracts, namely having to take internal marriage (ND) and outside marriage (NL). The focus of this research is: first, what is the procedure for the implementation of internal marriage carried out by Islam Jamaah ?; second, how is the internal marriage of the Jamaah Islamic group in the perspective of Law No. 1 of 1974 and the Compilation of Islamic Law?. This research is a field research (Library Research) which uses qualitative methods with a juridical-normative approach. The conclusions of this study are: first, the implementation of marriage procedures in the Jamaah Islamic environment is quite identical to the marriage patterns of Muslims in general. Like others, Jamaah Islam begins the procedure with matchmaking between congregations by the marriage team, followed by the marriage process until the timing of the marriage contract is executed. The difference is, the Jamaah Islamic Group requires its members to marry fellow Jamaah Muslims. The prospective bride from outside must take a pledge and join the Islamic Jamaah group before being allowed to marry a member of the Islamic Jamaah. Second, there are several differences between the Jamaah Islamic marriage law and the marriage regulated in Law No. 1 1974 and the Compilation of Islamic Laws.
Copyright (c) 2022 Sahaja: Journal Sharia And Humanities
PELAKSANAAN HUKUM WARIS ADAT DI DUSUN SUKODONO KECAMATAN TIRTOYUDO – MALANG
The customary heir law system is one of the known and applicable heir law systems in Indonesia. This system is still widely used in some areas - which are notably Muslim-populated in Indonesia. One of them is what happened in the hamlet of Sukodono, Tirtoyudo District, Malang. The practice of inheritance distribution in this area uses the customary inheritance law system which adopts a hereditary system (parental/bilateral) drawn according to the line from the father and mother and adopts the individual inheritance system (individual). In addition, the distribution of h pound inheritance to each heir distributed evenly and fairly according to custom. In general, the settlement of inheritance distribution is done through deliberation between families by presenting customary figures or community figures. It is intended that in the event of a dispute between the heirs then be solved by mixing the hands of traditional leaders and resolved amicably.
MUHASABAH ‘ALA AL-NAFSI DITENGAH PANDEMI CORONA
This article discusses about Muhasabah ‘ala nafsi (MAN) which is an attempt by a Muslim to decorate himself with pious deeds as well as to calculate, and evaluate themselves, how many bad deeds he has done and what good deeds he has not done. Whereas in Sufi terms, Muhasabah ‘ala nafsi means continuous analysis of the heart and its ever-changing circumstances. Apart from being meant by the term calculation, muhasabah 'ala nafs is also identified with the term self-calculation, self-evaluation, self-examination, introspection, self-attention or introspective, i'tishom and istiqomah for actions, attitudes, weaknesses, and errors related to oneself . Associated with the co-19 pandemic outbreak, the muhasabah ‘ala nafsi (MAN) as an afterthought for testing from Allah SWT, reminds us that we can be closer to Allah SWT. So that we can behave fairly in worshiping Allah SWT, as well as the worship of hablum minannas, hablum minal'alam namely to socialize well with fellow humans, and the natural environment.
MASLAHAH PEMBATASAN PERNIKAHAN DI TENGAH PANDEMI COVID-19
The Covid-19 pandemic in early 2020 began to spread in Indonesia. This resulted in the government having to issue policies, one of which was Large-Scale Social Restrictions (it called PSBB) which had an impact on various sectors of public life. Responding to this, the Director General of Islamic Community Guidance also issued a circular on Control of the Implementation of Marriage Services in the Emergency Period of Disease Outbreak due to Covid -19 which contains restrictions on the implementation and registration of marriage at the Religious Affairs Office. The decline in registration and restrictions on the implementation of marriage in every Religious Affairs Office decreased drastically, as was the case at the Central Tiworo Religious Affairs Office. Wedding restriction policy that occurred in the Religious Affairs Office at Middle Tiworo certainly have maslahah amid the pandemic Covid-19. This study aims to determine the problems in limiting marriage in the Central Tiworo District Office of Religious Affairs during the Covid-19 pandemic. Using method in this research is a qualitative method with the type of field research. The theory used is the maslahah theory according to Syatibi. The problem with limiting marriage in the middle of covid-19 is that it can break the chain of spreading covid-19, minimize the things that cause covid-19, and the costs of marriage that are spent are less because the number of attendees is limited.
Every transaction in Islam must have a clear contract at the beginning, because it is legal or not, halal or haram will have an impact on the guidance of the Shari'a which has become the direction of religion in Islam. The concept of insurance in Islam is known as Ta'min, which is an anticipatory effort to minimize the risks that can occur to each human being in the future. The risk of every human being must be there, whether it is the risk of accidents, the risk of loss, and even the risk of loss of life / death. In order to minimize this risk, it is necessary to prepare to bear the calamities that will occur. The rapid development that occurs in the financial industry sector, both banks and non-banks, often practices that are not in line with Sharia principles, because the elements that cancel / forbid muamalah are MAGHRIB (Maysir, Gharar, and Riba). Therefore, it is very important for Muslims to know the contracts and mechanisms regarding the application of sharia insurance in line with Islamic values.
RESILIENSI KELUARGA MUSLIM DI MASA WABAH COVID-19: TINJAUAN PERAN DAN FUNGSI SUAMI ISTRI
The Coronavirus Outbreak (COVID-19) is a crisis in the health sector that has a very significant impact on all levels of society. Economic, political, social, cultural, religious impacts and other aspects are felt by all people around the world because of this epidemic. in their distribution figures, all countries around the world make policies, advice to stay at home, do work from home, learn from home (learn from home), and so on. All of this is done so that people can avoid crowds and keep maintaining their distance (physical distance). In this study, the authors will discuss efforts to resilience (resilience) Muslim families whose research subjects are married couples. What are their roles and functions in maintaining family resilience during the Covid-19 outbreak, and so on. This research is a field research. The subject is a married couple in Bukit Mutiara Jaya Housing, Tembalang, Semarang. The investigation concluded that there are several new roles that a husband must play in family resilience, namely maintaining high-quality communication with the family, for example by holding meetings after each dinner together or in religious matters holding a new routine such as a cult after each dawn prayer, so that when he is worshiping from home, orders of morals are easy to carry out. Similar to a mother who previously served as a wife and a housewife, in the wabahc, she has increasingly become a “teacher at home” who participates and is proactive in guiding her child virtually. The functions that must be carried out by a married couple to support family resilience during the Covid-19 wabahc include the function of spirituality, the function of economic resilience, the function of communication, and the function of education.
URGENSI PERNCATATAN PERKAWINAN PERSPEKTIF HUKUM ISLAM
Marriage registration in Islamic family law is not regulated, marriage is valid if it meets the requirements and pillars. Along with the development of increasingly modern times, marriage is not only carried out between regions anymore. In the past, it was sufficient for the announcement of the context with witnesses and walimah al `urusy, but this form of announcement for the present context is no longer relevant. This research is a type of library research, the author uses a normative and philosophical approach. The results of this study found that in the early days of Islam there was a tradition of I'lan an-nikah (announcing a marriage in the midst of the local community). One form of I'lan an-nikah is walimah al-urs (reception/wedding party), the call has the intention of announcing to the public that a marriage has occurred and preventing adultery prejudice. There is a recommendation to record non-cash transactions in Qs. Al Baqarah (2) verse 282, where the legal illat is to strengthen testimony and avoid doubt. It is explained in the Qur'an letter an-Nisa 'verse 21 that marriage is not an ordinary muamalah but a very strong agreement ? ???????. Therefore, marriages that have a special position, namely a very strong agreement, so noble, majestic, and sacred are even more important to be recorded. Announcements relevant to the current context appear in written form in the form of a marriage certificate. So that the marriage certificate is a form of community recognition and guarantor of rights in the present. In other words, the context of public announcements as a means of recognizing and guaranteeing rights is for communal communities who are accustomed to oral communication.
TAHLILAN SEBAGAI SINKRONISASI AGAMA DAN BUDAYA
Before Islam came, the majority of Indonesian people at that time are still Hinduism. Then Walisongo came to bring Islam and started to spread Islam doctrines in order to call the Indonesian who at that time were still keep up with Hindu doctrines, one of their doctrine called "pinde pitre yajna" which is better known as "tahlilan" right now. The pinde pitre yajna doctrines originally had a ritual/activity called "jagongan" this ritual works by talking late into the night, gambling, drinking liquor and also reciting magic spells at the funeral home. The method of discours that used by Walisongo is the method of assimilation of Islamic - Hindu culture by changing these bad habits with activities that are more Islamic. The magic spell that is usually recited is changed to the t}ayyibah (good) sentences. However, there are several Islamic sects that contradict with this method and then state that the teachings conveyed through the Walisongo contain elements of bid’ah (acts that were not taught by the Prophet Muhammad). This paper uses a qualitative method in terms of literature. In this journal the author wants to explain the facts of the concept of tahlilan using the maxim law perspective (ka>idah fiqhiyyah), namely the 'urf (tradition). Tahlilan can be justified as 'urf which is not in Islam because tahlilan is a misleading tradition then guided by the Walisongo in accordance with Islamic law without any coercion.
EFEKTIVITAS PUSAT PEMBELAJARAN KELUARGA (PUSPAGA) DALAM PENCEGAHAN KASUS KEKERASAN PADA ANAK DI TANGERANG SELATAN
Children play a vital role as future generations to come. Parents lovingly instill in their children the virtues of kindness. Good parenting can affect a child's moral development as an adult. Violence against the child is behavior that can harm the child either physically or mentally. The prevalence of violence against this child is largely a factor in the family. Furthermore, there is a shortage of knowledge regarding child upbringing. In Indonesia there are various institutions where counseling or institution may be a means of consulting on family issues in order to prevent a particularly violent case of children. It is the center for family learning (puspaga), which is under the protection of Child And Family Protection Women's Empowerment Service (DP3AKB). The research approach USES qualitative analysis descriptive methods, is supported by primary and secondary data-collection techniques, then observation, interview and document studies, and then testing the validity of the data using field observation and documents to make it more credible. Studies have shown that PUSPAGA'S implementation of programs in the prevention of violent cases of children works well, since the implementation of programs is consistent with both ends and objectives. Moreover, in the process of counseling services through a process of analysis which should not be arbitrarily addressing a problem. As for the constraints that come with the lack of manpower in institutions and time. But from these porgrames and services at the center for the prevention of child violence are effective, because the action programs are consistent and have the clarity of purpose they want to achieve, and have the appropriate analysis and formulation of policies in dealing with client problems.
PENGARUH PANDEMI COVID-19 TERHADAP ANGKA PERKAWINAN
Marriage is mandatory for men and women who have desire and ability to perform it. However, this became a prohibition when a marriage has implemented in the era of the Covid-19 pandemic, particularly in the Bima area. This article aims to find out how the covid-19 pandemic affects the marriage rate in the Lambu District Religious Affairs Office by using the sociological approach of law by Soerjono Soekanto, namely looking at the relationship between society and the law related to the implementation of marriage during the pandemic. The results of the research obtained are about the regulation from the Indonesian Ministry of Religion that marriages are limited during the Covid-19 pandemic to avoid transmission through physical contact as well as posponment from potential mate themselves, so that this is the cause of the decline in marriage rates in Bima, Lambu District.
Dikalangan ahli hukum Islam banyak yang konsen terhadap maqasid syariah dari lintas mazhab, seperti Izz al-Din ibn ’Abd al-Salam dari mazhab Syafi’i, Ibnu Qayyim al-Jauziyah dari mazhab Hambali, Abu Ishaq Al-Syâthibi dari mazhab Maliki dan lain-lain yang telah menulis karangan-karangan mengenai teori hukum Islam dan tujuannya, seperti prinsip kemaslahatan dan mengenai sebab-musabab yang didasarkan kepada syari’at. Maqasid syariah adalah masalah kemaslahatan hidup dunia. Artikel ini menjelaskan posisi dan peran maqasid al syariah itu sendiri dalam merekonsiderasi pemberlakuan hukum islam bagi masyarakat muslim dan mengungkapkan tata kerja maqasid syariah yakni dijadikan sebagai pendekatan penentuan hukum dan dijadikan dasar pemberlakuan dan terwujudnya kemaslahatan pada muslim. Makalah ini disusun dengan menerapkan metode penelitian library research. Sumber utama penelitian ini adalah berbagai literatur Maqashid Syariah dalam bentuk kitab rujukan asli. Maqasid syariah mencerminkan perkembangan cukup besar dari eksistensinya sebagai konsep menuju eksistensti sebagai metode pendekatan. Sebagai konsep maqasid syariah di pahami sebagai nilai yang pasti terkandung dalam setiap ketentuan syariah. Nilai nilai yang berkembang mulai dari konsep klasik yang terbatas pada lima nilai utama, menjaga agama, jiwa, akal, keturunan dan harta dan pada konsep modern selain lima nilai tersebut pada akhirnya masuk pada nilai keadilan, kebebasan, dan hak asasi manusia dan lai-lain.
Copyright (c) 2023 Sahaja: Journal Sharia And Humanities
FAKTOR PENYEBAB DISPENSASI NIKAH DI KECAMATAN KALITIDU KABUPATEN BOJONEGORO
Abstrak Batas usia minimum perkawinan telah diatur dalam Undang-undang No.16 Tahun 2019 sebagai pengganti Undang-undang Perkawinan No. 1 tahun 1974 tentang batas minimum usia perkawinan. Awalnya laki-laki berusia 19 tahun dan perempuan 16 tahun kini menjadi 19 tahun untuk keduanya. Namun bagi yang belum cukup umur dapat mengajukan permohonan dispensasi nikah yang merupakan bentuk pengecualian aturan atau hukum yang diberikan kepada pemohon untuk melangsungkan pernikahan. Faktanya, di KUA Kecamatan Kalitidu setiap tahunnya memiliki jumlah dispensasi nikah yang cukup banyak dibandingkan dengan kecamatan lainnya. Tercatat pada tahun 2018 hingga tahun 2021 dispensasi nikah di Kecamatan Kalitidu mencapai 149 kasus. Hasil dari penelitian yang menjadi penyebab tingginya permohonan dispensasi nikah di KUA Kecamatan Kalitidu tahun 2021 adalah karena faktor budaya atau adat istiadat, faktor media sosial, faktor rendahnya pendidikan dan banyaknya perempuan yang hamil diluar nikah. Dari sini dapat ditarik kesimpulan bahwa tingginya perkara pengajuan dispensasi nikah di Kecamatan Kalitidu Kabupaten Bojonegoro adalah disebabkan oleh beberapa faktor tersebut di atas.
PROBLEMATIKA PERNIKAHAN DI BAWAH UMUR (STUDI KASUS DI DESA TEMBA LAE KEC. PAJO KAB. DOMPU-NTB)
ABSTRAK Pernikahan di bawah umur sering menjadi polemik dan kontroversial dalam masyarakat umumnya dikarenakan masih ada asumsi bahwa pernikahan di bawah umur itu dibolehkan agama, serta dicontohkan oleh Nabi Muhammad Saw, seperti halnya Rasulullah Saw dengan Siti Aisyah ra. Dalam kaitannya dengan praktek pelaksanannnya di Indonesia sendiri, sudah banyak terjadi hal semacam ini termasuk di Desa Temba Lae Kec. Pajo Kab. Dompu Nusa Tenggara Barat. Metode penelitian ini adalah studi kasus dengan pendekatan kualitatif. Adapun teknik pengumpulan data yaitu menggunakan observasi, wawancara, dan dokumentasi. Data yang telah terkumpul kemudian di analisis dengan tahapan reduksi, display dan verifikasi selanjutnya di tarik kesimpulan. Hasil penelitian ini menunjukkan bahwa 1) Pernikahan di Dompu dikenal dengan dua istilah yaitu nikah taho dan nikah iha. Nikah taho adalah pernikahan yang disepakati oleh kedua keluarga, sedangkan nikah iha adalah pernikahan yang tidak disetujui oleh kedua belah pihak terutama dari keluarga wanita. Adapun faktor penyebab pernikahan di bawah umur di Desa Temba Lae ialah, faktor hamil pranikah, faktor kekhawatiran orang tua, faktor ekonomi, dan faktor rendahnya tingkat pendidikan. 2) Kemudian akibat pernikahan di bawah umur yaitu, yang pertama kesehatan ibu dan calon bayi. Pada dasarnya pernikahan di bawah umur berakibat negatif terhadap kesehatan ibu dan calon bayi, namun pada kenyataannya di lapangan hal tersebut tidak sesuai, sejauh ini baik ibu serta bayi yang dilahirkan oleh pasangan pernikahan di bawah umur masih aman dan baik-baik saja. Yang kedua keharmonisan rumah tangga, selama ini pasangan pelaku pernikahan di bawah umur di Desa Temba Lae masih menjalankan rumah tangga mereka dalam keadaan langgeng dan harmonis. Yang ketiga perceraian, memang pernikahan di bawah umur rentan terhadap percekcokan dan perselisihan antara kedua pasangannya namun sejauh ini frekuensi perceraian yang terjadi akibat pernikahan di bawah umur masih sangat sedikit.
KEBEBASAN PERS MENGEMUKAKAN PENDAPAT AKIBAT DARI TRANSISI POLITIK HUKUM DI INDONESIA
Transisi politik hukum di Indonesia menjadi Demokrasi tidak hanya berdampak terhadap hak berpendapat bagi masyarakat Indonesia, namun juga berdampak terhadap Pers terhadap kebebasan berpendapat, dianggap mutlak terhadap suatu kebebasan. Dimana perlu adanya komitmen dalam membangun tradisi kebebasan, tradisi diantara semua warga yang diwujudkan dalam aturan serta penegakan hukum yang tegas, bahwa setiap orang bebas berbicara dan menyalurkan pendapatnya. Kebebasan tersebut merujuk kepada kemampuan media massa/pers untuk melakukan penyiaran berita dengan sebebasnya (dengan memperhatikan sesuatu yang diterapkan dengan norma tanpa melanggar norma tersebut) tanpa adanya rasa takut terhadap pengenaan sanksi kepada media massa. Adapun media massa/pers dapat melakukan penyiaran berita bergantung dengan berita yang dimuatnya, media massa dapat melakukan pemilihan untuk meyiarkan sebuah konten berita yang dianggap sebagai sesuatu yang baik-baik tanpa adanya unsur norma yang dilanggar. Sebuah media massa/pers harus memperhatikan ke-objektivitas dalam menyampaikan berita, agar berita tersebut memiliki unsur kualitas yang baik.
HUKUM KEWARISAN ISLAM DALAM KAJIAN TEORI (Politik Hukum Keluarga Islam terhadap Ahli Waris Beda Agama)
Hukum Kewarisan Islam merupakan salah satu tema besar yang bisa dianalisa dari berbagai macam kajian teori. Salah satu teori yang bisa digunakan untuk mengupasnya adalah teori politik hukum. Cakupan politik itu sendiri tidak hanya menjadi lingkup seluruh individu, akan tetapi juga termasuk kepada masyarakat yang berbeda agama. Berbicara tentang politik, tentunya akan menimbulkan permasalahan yang menjadi isu agama. Politik hukum sendiri biasanya diterapkan pada berbagai macam kebijakan hukum misalnya pemberlakuan prinsip pengujian yudisial, ekonomi kerakyatan, keadilan dan kemanfaatan, keseimbangan antara kepastian hukum, penguasaan sumber daya alam oleh negara serta pengganti hukum-hukum peninggalan kolonial dengan hukum-hukum nasional. Tentunya politik hukum juga dapat digunakan untuk membaca fenomena hukum kewarisan islam. Penelitian ini menggunakan metode library research. Hal ini dilakukan untuk memperoleh pemahaman, pengetahuan dari persoalan-persoalan politik hukum keluarga Islam secara luas. Kesimpulan dalam penelitian ini adalah politik hukum terhadap ahli waris beda agama merupakan kebijakan resmi dalam ajaran agama islam berkaitan dengan ahli waris yang beda agama. Disepakati tidak akan mendapatkan warisan. Hal ini memiliki tujuan untuk kesatuan keluarga yang menganut dasar Islam. Yaitu pembentukan keluarga yang berdasar kepada alquran dan hadist yang memiliki visi,misi serta tujuan hidup yang sama. Adapun larangan saling mewarisi bagi non muslim atau orang yang berbeda agama dan keyakinan juga berlaku pada kondisi berbeda kewarganegaraan.
PANDANGAN HUKUM POSITIF DAN HUKUM ISLAM TERHADAP PEMBAGIAN HARTA GONO-GINI
This research aims to explain the views of Islamic Law and Positive Law regarding the division of Gono-gini Property. This research uses a normative legal approach method. Where this research is descriptive-analytical-comparative, meaning that the author will describe how the division of Gono-gini Property in the perspective of Islamic Law and Positive Law. The results showed that the division of Gono-gini Property in the perspective of Islamic Law and Positive Law that the division of joint property in the view of Islamic law and positive law is in accordance in general divided equally between husband and wife. In the perspective of Islamic Law, if the division of joint property in the event of a divorced married couple prioritizes the method of peace (deliberation). Based on this view, actually joint property can be traced in Islamic law, both through the concept of shirkah and based on the will of Islamic law itself using KHI Article 97, the division of one-half for husband and wife. While in the perspective of positive law this is based on Law No. 1 of 1974 article 37 and Civil Code articles 128-129 that if the breakup of the marriage rope between husband and wife, then the joint property is divided in half between husband and wife. However, in the above law, as long as the parties do not determine otherwise, it is regulated according to their respective laws.
Copyright (c) 2023 Sahaja: Journal Sharia and Humanities
WANITA KARIR DAN DAMPAKNYA TERHADAP KEWAJIBAN MENGURUS RUMAH TANGGA
Pada dasarnya, kewajiban dalam mengurus dan melengkapi kebutuhan rumah tangga merupakan salah satu yang harus ditunaikan oleh suami. Terkait dengan urusan rumah tangga, seperti memasak, menyapu serta mencuci bukan merupakan kewajiban istri terhadap suaminya. Akan tetapi, secara umum hal tersebut tetap dianggap sebagai kewajiban seorang istri. Sehingga saat istri yang berprofesi sebagai wanita karir tidak dapat melakukan hal-hal tersebut, menjadikan adanya ketimpangan dalam pemenuhan hak dan kewajiban di dalam rumah tangga. Metode penelitian yang digunakan dalam penelitian ini merupakan studi kepustakaan (library research). Hasil penelitian ini menyatakan Status istri sebagai wanita karir dapat memberikan dampak positif atau negatif dalam hal kewajiban mengurus rumah tangga bagi wanita karir yang telah menikah. Selain itu, menjadi wanita karir saat ini sudah menjadi tuntutan tersendiri agar dapat bertahan di dalam perkembangan zaman yang semakin pesat. Selain itu, Islam tidak melarang seorang istri menjadi wanita karir selama profesi itu lebih banyak mendatangkan kemaslahatan bagi kehidupan rumah tangganya. Adanya dukungan dan kebersamaan dari suami dalam mewujudkan rumah tangga yang harmonis mutlak dibutuhkan. Sehingga masyarakat sangat dianjurkan untuk lebih terbuka dan menerima perubahan-perubahan dalam tatanan sosial masyarakat dengan tangan terbuka.
PERAN ISTRI SEBAGAI PENCARI NAFKAH UTAMA DALAM PERSPEKTIF MAQASHID AL-SYARI’AH
In principle, household responsibilities are inseparable from the rights and obligations of each individual. Husbands have a duty to provide for the family's livelihood, while wives have the responsibility of managing the household to the best of their ability. In the Cinere subdistrict of Depok, there are several families in which the wife serves as the primary breadwinner, either because her husband is ill, has been laid off, or is unable to sufficiently meet the family's needs. This research utilizes a qualitative method, specifically a case study research approach (field research), which generates descriptive analytical data in which the author describes the reality of families where the wife is the primary breadwinner, supported by primary and secondary data sources. Data collection techniques included observation, interviews, and documentation with four research subjects whose wives played the role of primary breadwinners. The results of this research indicate that from the perspective of Maqashid Al-Syari'ah, the role of the wife as the primary breadwinner is crucial in preventing harm, ensuring the family's survival, and safeguarding basic interests (maqashid) such as religion, life, intellect, lineage, and property. From an Islamic legal standpoint, there is no prohibition on wives working to earn a living as long as it does not contradict Islamic Sharia
PEMIKIRAN HUKUM MUSLIM DI INDONESIA MODERN
The largest religion in Indonesia is Islam, where more than 80 percent of the population is Muslim. In the midst of many studies on Indonesian Islam, it turns out that studies or books that specifically study the history of Islamic legal thought in Indonesia, both classical and contemporary, are still rarely found. From this point of view, Feener succeeded in filling the gap in this study. Presents the trajectory and history of the debate on Islamic Law in Indonesia, besides that the understanding provided is very comprehensive regarding the dynamics of modern Indonesia. Modern Indonesia is a period of the 20th century until the end of the New Order rule, which means that this study has existed for a long time, about 110 years or more than 1 century. Then chronologically presents the chapters based on the book that appeared in the hope that the close relationship between the three factors driving the modernization of Islamic legal thought in Indonesia can be more freel studied in depth. The 19th century has brought a new awareness as an alternative to the yellow book hegemony which is already deeply rooted. Awareness that later developed into a reformist school that challenged the authority of Islamic boarding school ulema as translators of Islamic traditions via the yellow book. This new movement, by using technological advances in the print and information fields, makes it easy to access products of new interpretations of religious law. In this case, the invention of the massive printing press made the prints of the thoughts and results of the reformist ulama's fatwas easy to be consumed by the wider community. Obviously, the progress of the print culture here has rivaled the authority of the Islamic boarding school ulema who used to be the sole authority on the interpretation of religious texts.
EKSISTENSI HUKUM ISLAM DALAM KANCAH HUKUM NASIONAL
Indonesia is a state of law as affirmed in the results of the amendment to the 1945 Constitution Article 1 paragraph (3). The law became a milestone in the life of Indonesian society. Almost all aspects of life should be regulated in national law so that there are guidelines for action. The development of this national law must contain elements that can protect the needs and rights of the community, one of which is the religious aspect. Islamic law is also one of the sources of substance of Indonesian national law because the majority of the Indonesian population are followers of Islam. This article seeks to discuss Islamic laws that later had an influence on Indonesian national law. The method used in this study is descriptive research. Descriptive research is a research step carried out by providing research in the form of an effort to describe a symptom, event, and event that occurs.
Every transaction contained in Islamic insurance must use the contracts that have been determined. In Islamic insurance, contracts are written agreements that cover all relevant risks and thel obligations andl rights ofl the partiesl in accordancel with Islamic principles. The contract is an important component of the practice of Islamic insurance. Which in the contract is classified into several types, including Tabarrul 'Akad, Tijarahl Akad, Mudharabah Akad, Wakalahl bil Ujrahl Akad, and Mudharabahl Musytarakah lAkad. These contracts are agreements between insurance companies and their client companies that must adhere to sharia principles regarding the prohibition of usury, maysir, and gharar. Tabarru' Akad aims to involve one participant with other participants by providing tabarru' funds which are expected to help each other among insurance participants. While Akad Tijarah is intended for profitability purposes using the mudharabah principle. Therefore, itl is veryl important forl Muslims tol know thel contracts andl mechanisms used by Islamic insurance when conducting transactions for insurance participants. This writing aims to explain the various contracts in Islamic insurance along with the definition ofl these contractsl and theirl application to Islamicl insurance products. This research methodl uses a literature study which takes from several literatures through journals and books.
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PERAN PENTING HUKUM ISLAM DALAM PERATURAN HUKUM INDONESIA
Islamic law is a topic of conversation among both practitioners and academics. Not only in His laws but also in the procedures for establishing and implementing laws using Islamic teachings. This topic is usually discussed not only in the Legal Studies program but also in every faculty, both the Faculty of Law and the Faculty of Sharia and even in other faculties. There is an assumption by some Islamic law experts who doubt that Islamic law has no place and does not fill the substance of national law. The legal system that applies in Indonesia is a mixed legal system. As a former Dutch colony, the Indonesian legal system tends to follow the civil law legal system or continental European law, however, in the formation of laws and regulations in Indonesia, the Islamic legal system also has an influence. This is because the majority of the population in Indonesia is Muslim. So, existentially, the position of Islamic law in national law is a sub-system of national law. Because of Him, Islamic law also has the opportunity to contribute to the formation and renewal of national law, although it must be acknowledged that His problems and obstacles have never ended. Muslims also have the belief that all commands will be obeyed and all prohibitions will be avoided. This belief will give rise to a unified understanding that Islamic teachings (ethical and legal values) will be applied in the implementation of state affairs. If we talk about the important role of Islamic law in legal regulation in Indonesia, it can be seen from two sides, namely first from the side of Islamic law as one of the sources of national law formation and second from the aspect of the adoption of Islamic law as positive law that applies specifically in certain legal fields. . Islamic Law and National Law also have a relationship, namely Islamic Law is part of National Law because in fact national law is a law established by the Indonesian nation and applies to the Indonesian occupation. Here the author is interested in discussing the article with the title "The Important Role of Islamic Law in Legal Regulations in Indonesia" and also explaining the various types of Islamic law that apply in Indonesia itself. The author created this article with the aim of informing readers about the important role of Islamic law itself in the legal regulations that apply in Indonesia and is expected to motivate everyone to be better in the future
PANDANGAN HUKUM ISLAM TERHADAP AKAD BAI’ ISTIGHL?L
This study aims to explain the concept of bai' istigl?l, the differences of scholarly opinion regarding its ruling, and the reasons for the differences of opinion. Bai' istigl?l is the sale of goods made in bai' wafa', then the seller leases the goods back. The research method used is a qualitative method with a literature review approach or literature study. The result of the research is that some scholars allow the practice of bai' istigl?l on the grounds that buying and selling is a permissible thing in general, and there is an element of leasing that is permissible. While some other scholars prohibit this practice because it is considered to contain elements of usury and the merging of two prohibited contracts. This difference of opinion occurs due to the absence of a clear text regarding the ruling of bai' istigl?l, as well as the debate over the element of lending and profit-taking in it. After comparing the arguments of the two groups, the author tends to argue that the practice of bai' istigl?l is permissible for several reasons, including because there are no harmful elements and it is more in line with the public good
PENGARUH KESALAHAN WALI PADA KEABSAHAN PERNIKAHAN
Marriage in Islam is an act of worship and is a sunnah recommended by the Prophet Saw. Marriage is a bridge for two families to stay in touch with each other, legalize the association between men and women, and as a place to continue offspring. As an act of worship, marriage has pillars and conditions that must be carried out so that the marriage is valid in the eyes of religion. One of the requirements in marriage is the guardian of the prospective woman. However, in reality in the community, there are still many cases of guardian error in a marriage. Some of the factors for guardian error are the lack of public knowledge about the pillars of marriage, the unknown whereabouts of the biological father, adopted children who never know about their status, and others. Guardian error affects the validity of the marriage and the marriage is considered defective. In Islamic law, KHI, and the Indonesian Marriage Law agree that the mistake of the guardian causes the marriage to be invalid and must be annulled and then remarry with the correct guardian in accordance with the predetermined order of guardians.
KHI Versus CLD KHI: Studi Kasus pada Implementasi di Indonesia
This study aims to examine the differences in epistemology, orientation, and substance between the Compilation of Islamic Law (KHI) and the Counter Legal Draft Compilation of Islamic Law (CLD KHI) as products of Islamic family law reform in Indonesia, as well as socio-political factors that influence the codification and implementation process of both. This research uses a qualitative method with a case study approach. Data were collected through document studies, interviews, and observations. The results show that KHI and CLD KHI have differences in epistemology, orientation, and substance that reflect different views on Islamic law and women. KHI is more conservative, formalistic, and patriarchal, while CLD KHI is more progressive, substantial, and egalitarian. Socio-political factors that influence the codification and implementation process of both include political context, social power, and intellectual dynamics. This research provides implications and recommendations for the development of Islamic family law that is more just, democratic, and responsive to the needs of society.
PRINSIP MAQASHID SYARIAH DALAM PENGELOLAAN SUMBER DAYA ALAM TAMBANG PASIR
Abstract Indonesia is very rich in natural resources spread throughout Indonesia. Indonesia has a variety of natural resources, one of which is the natural resource of sand mining. It is known that sand mining is a sector that has many impacts on society, government and the environment. For this reason, it is necessary to carry out this research to find out the principles of maqashid sharia regarding sand mining. This research aims to determine the management of natural resources, especially sand mining natural resources which have both positive and negative impacts based on maqashid sharia principles. The type of research used in this research is library research in the form of content analysis using normative juridical and normative syar'i approaches. The method used in this research is to look for sources related to the research title and examine these sources which can explain this research. With this research, it is hoped that sand mining will provide many benefits and reduce harm. Keywords: Natural Resources, Sand Mining, Maqashid Syariah
FENOMENA CHILDFREE DALAM PANDANGAN HUKUM ISLAM PERSPEKTIF MAQASHID AL-SYARI’AH DAN RELEVANSINYA DENGAN HARTA WARIS
Marriage as a sacred bond between a man and a woman, is meant to produce offspring and the continuation of human life. However, not all couples want to have children or choose to be childfree. This phenomenon raises questions about the ideal concept of marriage in Islam towards childfree and its implications for inheritance. This study aims to determine the concept of marriage, the phenomenon of childfree, and its impact on inheritance in the perspective of Maqashid al-syari'ah. By using a qualitative method with a type of literature review research, this research analyzes the Islamic perspective on childless marriages, emphasizing the importance of maintaining human lineage (hifdz an-nasl) and protecting property (hifdz al-mal). The results of this research are: 1) The concept of ideal marriage in Islam related to protecting offspring (hifdz an-nasl) and protecting property (hifdz al-mal) aims to create a family that is prosperous materially and spiritually. 2) That having children is recommended in Islam, but not an obligation, and childfree is allowed as long as it does not conflict with the objectives of Islamic law. If childfree is contrary to Maqashid al-syari'ah, then it is prohibited. 3) For heirs who are childfree, the impact of inheritance can involve changes in the distribution of inherited property.
PERILAKU PENYIMPANGAN SEKSUAL SUAMI TERHADAP ISTRI DALAM IKATAN PERKAWINAN
This study discusses the problem of sexual deviation behavior in marital relations and analyzes the Judge's Decision at the West Jakarta Religious Court. This study aims to determine the forms of sexual deviant behavior as well as Islamic legal remedies that must be carried out on sexual deviant behavior and analyze the judge's decision to settle divorce cases due to sexual deviant behavior. This study uses a qualitative research method of library research. The primary data source in this study is the Judge's Decision Document at the West Jakarta Religious Court while the secondary data sources are in books, journals, newspapers and previous research. The result of this study is that the sexual deviation of a husband against his wife according to Article 8 letter A of Law Number 23 of 2004 is an act of violence which is defined as any act in the form of forcing sexual intercourse, forcing sexual relations in an unnatural way to be liked by the wife.
ITSBAT TALAK: MENEGOSIASIKAN KEPASTIAN HUKUM ISLAM DAN PERLINDUNGAN HAK PEREMPUAN
This research aims to analyze the issue of divorce outside the court and negotiate between the certainty of Islamic law and the protection of women's rights. Divorce outside of court is still a common practice in Indonesia, even though this is contrary to positive law provisions which require divorce to be carried out before a court hearing. The research method used is a literature study by analyzing various references related to a normative approach. The research results show that divorce outside of court is considered valid according to Islamic law, but is not valid according to positive law in Indonesia. This creates legal uncertainty and potential violations of women's rights, especially regarding the right to iddah living, joint property, and the right to remarry. On the one hand, divorce before the court is part of efforts to enforce legal certainty in divorce, but on the other hand, the practice of divorce outside the court has various potential violations of women's rights. Itsbat Talak is an effort to negotiate between the certainty of Islamic law and strengthening legal protection for women in the practice of divorce