<p>This paper will explain the concept of wasiat wajibah will in review of istinbath Islamic law. The presence of the wasiat wajibah will which is one of the characteristics of Indonesian Islamic law contained in the Compilation of Islamic Law (KHI) is important. Tracing on classical fiqh and Islamic law istinbat methods is a way to legally place a wasiat wajibah will</p>
Forced marriage has no legitimacy in Indonesian marriage law, and is instead categorized as a crime of sexual violence. However, these forms of forced marriage are still common, especially in the case of adultery, as happened in Mandailing, and gain legitimacy from its customary institutions. The purpose of this article is to describe how the role and perception of Namora Natoras in forcing an adulterer's marriage to the principle of consent of the bride and groom. This juridical-empirical research was conducted by collecting data through interviews and other secondary data. The data was processed qualitatively by using content analysis. The results show that Namora Natoras plays an effective role as a customary justice institution in cases of forced marriage in adultery cases, in order to fill the legal vacuum. In Namora Natoras' perception, forcing an adulterer to marry an adulteress is a customary sanction, as an effort to find a balance of nature and provide a deterrent effect, preventing children from being born out of wedlock, a form of repentance, and a form of protection for women to avoid worse perceptions from society. Namora Natoras is of the view that forcing adulterers to marry is more beneficial than upholding the principle of consent of the bride and groom in this case in order to protect the rights of women and children
Abstrak: Pemikiran al-Qâdhî ‘Abd al-Jabbâr Tentang <em>Qiyâs</em>. Al-Qâdhî ‘Abd al-Jabbâr selama ini lebih terkenal sebagai pemikir ulama Mu`tazilah yang sangat mengagungkan supremasi akal, namun ia memiliki pemikiran di bidang ushul fiqh seperti tertuang dalam karyanya <em>Al Mughnî fî Abwâb al-Taw</em><em>h</em><em>îd wa al-‘Adl.</em> Dalam salah satu pembahasannya ia berbicara tentang kehujjahan qiyas sebagai dalil syara`. Tulisan ini berusaha mengelaborasi pandangan al-Qâdhî tentang kehujjahan qiyas sebagai dalil hukum. Penulis menemukan bahwa <em>`illat </em>dengan sendirinya memiliki konsekuensi hukum sekalipun tanpa adanya aturan syara’. Pendapat ini berbeda dengan pandangan mayoritas ulama Sunni yang menyatakan bahwa illat tidak memberi implikasi hukum, kecuali ada dalil syara` yang menjelaskannya. Sebagai contoh, memabukkan dalam minuman keras sebelum ada syariat pengharaman bukanlah <em>`</em><em>illat</em> pengharaman khamr dan <em>`illat </em>dijatuhkannya hukum <em>h</em><em>a</em><em>dd</em> kepada peminumnya. Pemikiran al-Qâdhî ini tampaknya diwarnai oleh ajaran Mu`tazilah yang menjadikan akal sebagai penentu baik dan buruk serta alat bagi kewajiban menjalankan yang kebaikan dan meninggalkan keburukan. <br /> <br />Abstract: Al-Qâdhî ‘Abd al-Jabbâr’s Thought on <em>Qiyâs</em>. Although widely known as a Mu‘tazilite ‘<em>ulamâ</em> who support the supremacy of intellect, al-Qâdhî also well verse in the realm of Islamic legal theory as reflected in his <em>Al Mughnî fî Abwâb al-Tawhîd wa al-‘Adl.</em> In one of his excerpt, he discusses the position of analogy as a base for argument in Islamic law which becomes the focus of this essay. The author maintains that according to al-Qâdhî <em>`illat </em>or cause by itself has a legal effect even though prior to the existence of God’s rules provided for a certain case. Such view is in contrast with those of Sunni majority who argue that Divine revelation is required for ‘<em>illat </em>to be legally effective. For example, intoxication in alcoholic drink prior to its divine prohibition is not a cause for its banning nor is it a motive for punishment of the drunken person. Such al-Qâdhî’s thought seems to be influenced by his affiliation with Mu‘tazilite creed in which intellect is highly admired for it can determine the good from bad thing, and it also function as a means of performing obligation and avoiding the bad things as well. <br /><br />Kata Kunci: Hukum Islam, <em>qiyâs</em>, al-Qâdhî ‘Abd al-Jabbâr, <em>ushûl al-fiqh</em>
Majelis Ulama Indonesia (MUI) Provinsi Sumatera Utara mengeluarkan Fatwa Nomor : 04/KF/MUI-SU/IV/2011 Tentang : Isbat Talak Terhadap Perceraian/Talak Di Luar Sidang Pengadilan Agama yang diputuskan pada tanggal 12 April 2011M/08 Jumadil Awal 1432H sebagai usulan kepada Mahkamah Agung untuk mengeluarkan aturan terhadap isbat terhadap perceraian yang dilakukan di luar pengadilan agar pasangan yang telah bercerai di luar pengadilan mendapatkan legalitas terhadap status yang disandangnya. Padahal dalam Kompilasi Hukum Islam (KHI) Pasal 115 sudah jelas dinyatakan bahwa “Perceraian hanya dapat dilakukan di depan sidang Pengadilan Agama setelah Pengadilan Agama tersebut berusaha dan tidak berhasil mendamaikan kedua belah pihak”. Oleh karena itu, penelitian bertujuan untuk menjawab bagaimana kedudukan talak di luar pengadilan, bagaimana kedudukan fatwa Majelis Ulama Indonesia (MUI) dalam hukum positif di Indonesia, bagaimana pandangan para Hakim Pengadilan Tinggi Agama Medan terhadap fatwa Majelis Ulama Indonesia (MUI) Provinsi Sumatera Utara Nomor : 04/KF/MUI-SU/IV/2011 Tentang : Isbat Talak Terhadap Perceraian/Talak Di Luar Sidang Pengadilan Agama dan bagaimana penerapannya. Penelitian ini adalah penelitian hukum empiris dengan pendekatan kualitatif, teknik pengumpulan data pada penelitian ini yaitu observasi, wawancara, dan studi dokumen, dan metode analisis data dalam penelitian ini menggunakan metode analysis deskriftif. Penelitian ini menemukan bahwa: 1. Perceraian yang dilakukan di luar persidangan tidak dianggap ada dan tidak sah menurut Undang-Undang yang berlaku di Indonesia. Tapi kalau ucapan cerai itu dilakukan di depan hakim atau di depan pengadilan, satu kali diucapkan maka perceraian itu diakui sah dan legal dengan bukti dikeluarkannya surat ikrar talak dari pengadilan (akta cerai). 2. Maka kedudukan Fatwa Majelis Ulama Indonesia (MUI) bukan merupakan suatu jenis peraturan perundang-undangan yang mempunyai kekuatan hukum mengikat.
This paper examines the methodology of the North Sumatran MUI fatwas, especially those are relating to the influence of schools on the North Sumatran MUI fatwas related to the issue of zakat from 2000-2010. There are 3 samples of fatwas used in this study, namely: first, the fatwa on the law of issuing zakat fitrah with money (qimah) and the amount, second, on the law of paying zakat not to amil and third, the fatwa about zakat on agriculture and plantations. The method used is content analysis. In the study, it was found that from a methodological, the North Sumatra MUI in finding the fatwa law used three theories, namely bayani, ta'lili and istislahi. On the issue of the influence of schools of thought, in the fatwa of the North Sumatran MUI, it was found that the fatwa of the North Sumatran MUI was influenced by various schools of thought and not dominated by a particular school. In this study influenced by the Hanafi, Shafi'i and Hanbali schools. Although the North Sumatran MUI considers the importance of school thought to be taken into consideration, it does not mean that the North Sumatran MUI does not dare to leave the school of thought and issue new laws that come out of the school of thought by using various methods which in this study use the talfiq method.
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