Provisions of mahar (dowry) in Islam practiced by the Prophet Muhammad and his companions are substantially used as a standard of giving dowry in a marriage. Mahar provided by the Prophet as well as those by his companions had a high economic value; unless they were fortuneless. However, what has been practiced by many recently does not reflect the deed of the Prophet Muhammad. Nowadays, people tend to provide a set of prayer outfit as a mahar, an item which could not support a family financially. Even if some people do provide high-priced mahar, yet much of it is used before akad (the marriage vow) to finance a wedding reception, rather than handing out the money directly to the wife. This article aims at evaluating this tradition, since it discriminates against women’s privilege of mahar. From the findings of the research, it is concluded that traditions; giving a set of prayer outfit to women, or using mahar as a payment for a wedding reception discriminate against women’s rights because the essence of mahar is to economically support or help the wife in the future. According to the provisions of ʻurf, this tradition does not fit in the Islamic law and is not legitimate to be incorporated into the Archipelago’s fiqh.
<p><em>This paper talks about the contribution of the Minangkabau Falak figures about dawn in Indonesia. At this time of dawn in Indonesia which is used as a reference or guideline of the Ministry of Religion that is the result of the thoughts and ijtihad of the previous scholars who are still in use today for the height and position of the sun at the time of the dawn of Sadiq -200. The clerics and celestial figures who be ijtihad about dawn with the -200 position came from Minangkabau namely Saadoeddin Djambek which is famous for the books of prayer and fasting in the polar regions. Saadoeddin djambek set -200 by quoting the opinion of his teacher, Sheikh Muhammad Tahir Jalaluddin al-Minangkabawi about determining the prayer time in Pati Kiraan and Nukhbah at-Taqrîrât fîHisâb al-Auqât was Samt al-Qiblah bi al-Lughâritmât. Determination of the height of the sun at the -200 position is based on geographical observations and considerations due to the factor of Indonesia that is close to the equator and influenced by astronomical data used, solar height and its correction as well as the determination of latitude and longitude.</em><em></em></p>
Discussion of the obligations of mahram for women in carrying out the pilgrimage has been discussed since the period of classical scholars to modern age. In fact, for women the pilgrimage is a means of jihad for them. Various thoughts have been put forward by scholars to interpret the Hadith about mahram, starting from textual understanding, which still requires mahram, to the discovery of ‘illat. This last understanding leads to the conclusion that having mahram is no longer necessary because the security as ‘illat can be realized. It is in this connection that this paper aims to compromise between textual understanding and the study of ‘illat so that it can be a solution for women pilgrims. This study used a descriptive analytical method with ‘illat study approach. The results showed that security for women pilgrims can be realized by using the meaning of mahram in terms of language, namely people who are forbidden to marry each other, so that fellow women is also a mahram. Therefore, their departure together with other women can realize the demands of nash without leaving nash textually.Perbincangan kewajiban mahram bagi perempuan dalam melaksanakan perjalanan haji sudah dibicarakan sejak periode ulama klasik sampai kontemporer. Bahkan, bagi seorang perempuan ibadah haji merupakan sarana jihad bagi mereka. Berbagai pemikiran dikemukakan oleh ulama untuk memaknai hadis tentang mahram, mulai dari pemahaman tekstual, yang masih tetap mewajibkan bermahram, sampai kepada penemuan ‘illat. Pemahaman terakhir ini membawa kepada kesimpulan bahwa bermahram tidak diperlukan lagi karena keamanan sebagai ‘illat sudah dapat direalisasikan. Dalam kaitan inilah tulisan ini bertujuan mengkompromikan antara pemahaman tekstual dengan kajian ‘illat agar bisa menjadi solusi bagi jamaah haji perempuan. Penelitian ini menggunakan metode deskripstif analitis dengan pendekatan kajian ‘illat. Hasil penelitian menunjukkan bahwa keamanan bagi jamaah haji perempuan dapat terealisir dengan menggunakan makna mahram dari segi bahasa, yaitu orang-orang yang haram saling menikah, maka sesama perempuan juga termasuk mahram. Oleh karena itu kepergian mereka bersama-sama dengan perempuan lainnya sudah dapat merealisasikan tuntutan nash tanpa meninggalkan nash secara tekstual.
Migrant workers usually come to a city for economic reason as cities are still deemed to provide much available economic opportunities. Urban communities, on the other hand, typically preserve village regulation that they specifically formulate in dealing with comers like what occurs in Bukittinggi, West Sumatra. On the basis of it, this article aims to portray the village regulation taking sample at the Campago Guguak Bulek Nagari, Mandiangin Koto Selayan, Bukittinggi, West Sumatra. The research problems are on the current village regulation from its establishment, form, dissemination, sanction, stratification of legal subjects, and the effect as well as how the regulation will look like in the future. This is a qualitative normative research using in-depth interview with comers who directly deal with local regulations as well as local communities as the one who preserve the regulation. It found that regulations at Bukittinggi emphasize protection of the local economy and socio-cultural aspect. More specifically, it aims to regulate life together, protect rights and obligations as well as social institutions, maintain safety and order, and improve community welfare. This all make the village regulation deserve for future preservation. (Salah satu alasan perantau mendatangi sebuah kota biasanya adalah faktor ekonomi. Kota-kota besar hingga hari ini masih dianggap menawarkan banyak peluang ekonomi. Masyarakat kota, di sisi lain, biasanya memiliki berbagai aturan khusus bagi para pendatang seperti yang terjadi di Bukittinggi, Sumatera Barat. Dari situ, artikel ini ingin memotret hubungan antara aturan lokal di Bukittinggi dengan para pendatang di situ, khususnya di Kelurahan Campago Guguak Bulek, Mandiangin Koto Selayan, Bukittinggi, Sumatra Barat. Pertanyaan penelitian ini adalah seputar peraturan kampung yang berlaku mulai dari pembentukan, bentuk-bentuk, sosialisasi, sanksi, subyek hukum, dan efeknya. Selain itu, akan dilihat juga bagaimana prediksi akan ‘nasib’ peraturan ini di masa mendatang. Penelitian ini bersifat normatif-kualitatif dengan wawancara mendalam kepada para pendatang maupun komunitas lokal sebagai salah satu metode penggalian data utamanya. Hasilnya menunjukkan bahwa aturan-aturan tersebut menitikberatkan pada perlindungan sosial—ekonomi lokal, utamanya perihal aturan-aturan hidup berdampingan, perlindungan hak dan kewajiban, pranata sosial, jaminan keamanan dan ketentraman, serta peningkatan kesejahteraan. Inilah yang membuat peraturan tersebut layak untuk tetap berlaku hingga di masa mendatang)
Tujuan penelitian ini untuk menganalisis makna komunikasi verbal dan nonverbal yang terdapat pada Tradisi Manjalang Niniak Mamak di Nagari Gunuang Malintang. Hal ini dilatarbelakngi oleh seiring kemajuan teknologi dan perkembangan zaman kebiasaan saling mengunjungi oleh sebagai orang sudah mulai berkurang bahkan ada yang sudah hilang dikarenakan mereka memilih melaksanaknya secara online namun pada masyarakat Nagari Gunuang Malintang tetap menjaga hal tersebut dengan Tradisi Manjalang Niniak Mamak yang dilaksanakan setelah hari raya Idul Fitri yang diikuti oleh seluruh lapisan masyarakat. Metode penelitian yang digunakan yaitu etnografi dengan pengumpulan data melalui observasi, wawancara dan dokumentasi. Sehingga hasil didapatkan temuan bahwa Tradisi Manjalang Niniak Mamak dimulai dengan pawai dari balai adat hingga istana tuan rumah. Peserta pawai disepanjang jalan membaca syair, diiringi alat musik rebana. Tradisi melestarikan budaya tradisi nenek moyang, ini bentuk nyata penghargaan kepada niniak mamak yang terkandung nilai religius, nilai ukhuwah dan nilai akhlak. Adapun makna komunikasi verbal pada Tradisi Manjalang Niniak Mamak yaitu pada prosesi salam samba melalui salam samba dengan makna bahwasanya niniak mamak harus di muliakan. Selanjutnya makna komunikasi nonverbal pada Tradisi Manjalang Niniak Mamak seperti tingkuluak tanduak bundo kanduang, pakaian niniak mamak. Tradisi Manjalang Niniak Mamak memiliki makna sebagai ajang silaturahmi dan komunikasi secara lansung pada saat lebaran atau hari hari tertentu yang dilakukan oleh masyarakat Nagari Gunuang Malintang kepada pemimpin dalam kaum mereka seperti niniak mamak, dubalang, bundo kanduang dengan kemenakan. Kemudian dalam Tradisi Manjalang Niniak Mamak terdapat simbol simbol yang diinterpretasikan oleh masyarakat kepada makna pesan verbal dan nonverbal. The purpose of this study was ti analyze the meaning of verbal and nonverbal communication contained in the manjalang niniak mamak tradition in Nagari Gunuang Malintang. Ths is motivated by the advancement of technology and the development of the era Along with technological advances and the development of the times, the habit of visiting each other by people has begun to decrease and some have even disappeared because they chose to it online, but the Nagari Gunuang Malintang community still maintains this with the tradition of manjalang niniak mamak which is carried out after Eid al-Fitr or before entering the month of ramadhan which is followed by niniak mamak, clerical scholars, clerever cadiak pandai, bundo kanduang and all levels of society. The tradition of manjalang niniak mamak begins with a parade called arak iriang or “baaghak” from the traditional hall to the host’s palace. Parade participants along the way read poetry, songs written on books and accompanied by a tambourine musical instruments plus a traditional umbrella. This tradition aims to preserve the culture of ancestral traditions, this activity is a tangible form of appreciation for niniak mamak, especially for nephews and nephews. The meaning of verbal communication in the manjalang niniak mamak tradition is in the procession of samba greetings through samba greetings with the meaning that niniak mamak are people who must be honored. Furthermore, the meaning of nonverbal communication in the manjalang niniak mamak tradition can be seen In the clothes worn by participants such as the tingkuluak tanduak bundo kanduang clothing which symbolizes the greatness of a Minangkabau woman, then the niniak mamak clothing which is a traditional dress which illustrates that niniak mamak is a leader and then jamba which sysbolizes that respect for niniak mamak.
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