A political party is a tool for human person or group of people to reach the power that can be set in accordance with the provisions of the country in the political parties. Originally Islam does not recognize political parties in determining the executive and state power, but in tune with the times difficult for Muslims who inhabit countries today to not wear a political party in control and manage the state. Islamic political experts differ between one another with respect to whether or not the state should Muslim majority wear and use political parties as one of the attributes of the state, they allow and others do not. Eventgouh conditions and situations often affect to something new that matters dealing with Islam and Muslims. In this age where the world is ruled by non-Muslim world institutions of the United Nations (UN) then be mistaken for Muslims not to accept and use the political parties in the Muslim majority country. The most important note in the atmosphere as it is the practice of the Muslims belong to a party must not follow the practice of non-Muslims who justify the means. Islamic Ummah must maintain originality of morality in politics so that the political party that sponsored the non-Muslims in Muslim practice became Islamic. Kata Kunci: Partai, politik, perspektif, Islam
At the commencement of Indonesian independence, the Masyumi Party was the sole prominent Islamic party. It attempted to include Islam as the foundation of the Indonesian state into its constitution. This study aims to investigate the effort of the Masyumi during their active participation and administration of the government throughout the Old Order period in the context of fiqh al-siyāsah. This research is a qualitative legal study employing the approach of fiqh al-siyāsah or Islamic politics. Meanwhile, data collection techniques were carried out through literature studies and in-depth interviews. The results of this study indicate that Masyumi's efforts in the Constituent Assembly, whose task is to draft the Indonesian State Constitution, were carried out very seriously and earnestly, causing the work of the Constituent Assembly members to drag on because there was no point of convergence between the Masyumi Islamic Party and the national parties. As a result of the absence of a meeting point, President Soekarno, with the support of the Indonesian Army, issued a decree on July 5, 1959, dissolving the Constituent Assembly and reverting to the 1945 Constitution. It turned out that the failure of Masyumi's hard work to make Islam the basis of the state was due to internal factors: communist, nationalist, and secularist ideology. In addition, it was also influenced by several external factors: the infiltration of the global superpowers and Islamophobia. Despite the fact that Masyumi was deemed a failure, various contributions in the context of fiqh al-siysah in Indonesia, particularly resistance to communism, contributed color to an Islamic state administration system as well as adherence to the constitution and theistic democracy.
Abstrak: Menurut Enakmen (Undang-undang) Keluarga Islam Pahang bahwa, di dalam pasal (seksyen) 70 (1) dan (2): Tunggakan nafkah yang tidak berpanjar, boleh dituntut sebagai suatu utang daripada pihak yang melanggar janji dan, jika tunggakan itu terkumpul harus dibayar sebelum suatu perintah penerimaan dibuat terhadap pihak yang melanggar janji, tunggakan itu boleh dibuktikan dalam kebangkrutannya pailit dan, jika tunggakan itu terkumpul harus dibayar sebelum dia meninggal dunia, tunggakan itu hendaklah menjadi suatu utang yang harus dibayar dari pusakanya. Dan tunggakan nafkah yang terkumpul harus dibayar sebelum orang yang berhak meninggal dunia dan boleh dituntut sebagai utang oleh warisnya. Oleh karena itu, nafkah tertunggak merupakan nafkah selama perkawinan yang selama ini tidak atau belum diberikan oleh suami kepada isterinya. Pertanyaan penelitian dalam skripsi ini adalah bagaimana keputusan Mahkamah Syariah Rendah Kuantan Pahang tentang tunggakan nafkah pasca perceraian menurut Enakmen Undang-undang Keluarga Islam Negeri Pahang dan bagaimana pemberian tunggakan nafkah isteri pasca perceraian menurut perspektif fikih Islam. Dalam penelitian ini penulis menggunakan metode kajian lapangan dan kajian kepustakaan (library research). Mahkamah Rendah Syariah Kuantan Pahang mengambil inisiatif terhadap tunggakan nafkah isteri pasca perceraian dengan memerintahkan setiap suami harus bertanggung jawab tentang hal tersebut supaya membayar nafkah kepada seseorang yang lain jika dia tidak mampu, baik sepenuhnya atau sebagiannya. Selain itu, Mahkamah dapat menentukan nafkah tersebut dengan memerintahkan suami untuk membayar nafkah tersebut daripada jaminan dari semua harta benda miliknya. Mayoritas, ulama sepakat bahwa tunggakan nafkah isteri otomatis menjadi utang suami jika ia menolak memberikannya pada isteri, dan utang nafkah itu tidak bias selesai kecuali dilunasi atau direlakan oleh isteri seperti layaknya utang-utang pada umumnya. Dari paparan di atas dapat disimpulkan bahwa suami tidak akan terlepas dari kewajiban memberikan nafkah kepada isteri baik dalam perkawinan maupun sesudah perceraian.Abstract: According to the enactment (law) of the Pahang Islamic family that, in sections (section) 70 (1) and (2): Arrears of a non-long living, may be prosecuted as a debt from the party violating the pledge and, if the arrears are accumulated should be Paid before an acceptance order is made against the party in violation of the pledge, the arrears can be proved in his resurrection of bankruptcy and, if the arrears are accumulated must be paid before he dies, the arrears should be A debt to be paid from its inheritance. And the arrears of the accumulated living shall be paid before the right person dies and may be prosecuted as debt by his heirs. Therefore, the outstanding living is living during the marriage that has not been given by the husband to his wife. The research question in this thesis is how the decree of Sharia Court of low Kuantan Pahang about the arrears of post-divorce living according to the enactment of the Pahang state Islamic Family law and how the provision of arrears for the wives After a divorce in Islamic jurisprudence. In this research, the authors use the method of field studies and literature studies (library research). Syariah Low Court Kuantan Pahang took the initiative against the arrears of the post-divorce fund by ordering each husband to be responsible for it to pay a living to someone else if he could not afford, either completely or partially. Besides, the court may make a living by ordering the husband to pay the living from the guarantees of all his possessions. The majority, the clerics agreed that the arrears would automatically become a husband's debt if he refused to give him to the wife, and the debt was not completed unless it was repaid or made by wives like debts in general. From the above exposure can be concluded that the husband will not be separated from the obligation to provide a living to the wife either in marriage or after divorce.
The history of the implementation of Islamic law in Aceh has taken a very long time since the colonial era to the reform era in Indonesia. All of this happened more because of the government and government that started from the Dutch East Indies government to the Old Order, New Order and Reformation. However, in the end, the Law for the implementation of Islamic Shari'ah in Aceh came down from Jakarta, starting with the Law. No. 44 of 1999 concerning the Privileges of Aceh up to Law No. 11 of 2006 concerning the Government of Aceh. As a mandate from the law, a number of laws were born to complete the operational implementation of Islamic law in Aceh. This study uses historical research methods because the study of material is related to the history of the implementation of Islamic law in Aceh. The findings of this study indicate that the struggle for the implementation of Islamic law in Aceh requires a long struggle so that it meets with success.Abstrak: Sejarah pelaksanaan syari’at Islam di Aceh mengalami uluran waktu yang sangat panjang semenjak zaman kolonial sampai kepada zaman reformasi di Indonesia. Semua itu terjadi lebih disebabkan oleh perjalanan pemerintahan dan birokrasi yang bermula dari pemerintahan Hindia Belanda sampai kepada rezim Orde Lama, Orde Baru dan Orde Reformasi. Walaubagaimanapun, akhirnya Undang-undang pemberlakuan syari’at Islam di Aceh turun dari Jakarta, mulai dari Undang-Undang Nomor 44 Tahun 1999 Tentang Keistimewaan Aceh sampai kepada Undang-Undang Nomor 11 Tahun 2006 Tentang Pemerintahan Aceh. Sebagai amanah dari undang-undang tersebut maka lahirlah sejumlah qanun untuk melengkapi perangkat operasional pelaksanaan syari’at Islam di Aceh. Penelitian ini menggunakan metode penelitian historis karena kajian materinya terkait dengan pemaparan sejarah pelaksanaan syari’at Islam di Aceh. Hasil temuan dari penelitian ini menunjukkan bahwa perjuangan pelaksanaan syari’at Islam di aceh memerlukan perjuangan panjang sehingga ketemu dengan kesuksesan.
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