Journal articles on the topic 'Islamic law, indonesia, ijtihad, Nahdlatul Ulama'
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1
Aminuddin, Luthfi Hadi, and Isnatin Ulfah. "Epistemology of Islam Nusantara: Transformation of Islamic Legal Thought in Nahdlatul Ulama (NU)." Justicia Islamica 18, no. 2 (November 29, 2021): 355–74. http://dx.doi.org/10.21154/justicia.v18i2.3095.
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The term Islam Nusantara has created pros and cons among Islamic leaders in Indonesia. For Nahdlatul Ulama (NU), Islam Nusantara is not a new teaching or sect in Islam, so that there is no need to worry. Meanwhile, other groups think that the term Islam Nusantara will reduce the universal of Islam. Therefore, this study focuses on how NU’s concept of Islam Nusantara and how the epistemological construction of Islam Nusantara and its application. This study found that Islam Nusantara is Islam practiced in Indonesia with the epistemological basis of maqāşid al-sharīa, manhaj al-fikr ahl al-sunnah wa al-jamā’ah, and al-‘urf. The epistemological foundation resulted in the typical ijtihad of Islam Nusantara. In the field of constitutional law, the results of the ijtihad Islam Nusantara gave birth to the concept that Indonesia is a peaceful country (dār al-şulḥ or dār al-salām). Meanwhile, in social, cultural, and religious realms, the epistemology of Islam Nusantara gave birth to the tradition of halal bi halal and tahlilan. In the circumstances of fiqh, there are several results of ijtihad, such as imsāk (holding all things that may breakfast 10 minutes before Shubuh prayer).Term Islam Nusantara telah menimbulkan pro dan kontra di kalangan para tokoh Islam di Indonesia. Bagi Nahdlatul Ulama (NU), Islam Nusantara bukanlah ajaran atau sekte baru dalam Islam sehingga tidak perlu dikhawatirkan. Sedangkan kelompok lain menilai, istilah Islam Nusantara akan mereduksi Agama Islam yang universal. Oleh karena itu, penelitian ini akan difokuskan pada bagaimanakah konsep NU tentang Islam Nusantara dan bagaimana pula kontrusksi epistemologis Islam Nusantara serta penerapannya. Penelitian ini menemukan bahwa Islam Nusantara adalah Islam yang dipraktikkan di Indonesia dengan landasan epistemologis al-maqāşid al-sharī’ah, manhaj al-fikr ahl al-sunnah wa al-jamā’ah dan al-‘urf. Landasan epistemologis tersebut melahirkan hasil ijtihad khas Islam Nusantara. Pada ranah ketatanegaraan hasil ijtihad Islam Nusantara melahirkan konsep Indonesia adalah negara damai(dār al-şulḥ atau dār al-salām). Sedangkan dalam ranah sosial, budaya dan keagamaan, epistemologis Islam Nusantara melahirkan tradisi halal bihalal, tahlilan. Dalam masalah fiqh muncul beberapa hasil ijtihad seperti imsāk (menahan semua hal yang membatalkan puasa 10 menit sebelum adzan shubuh).
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Syafi'i, Imam. "Nalar Moderat Istinbat Al-Ahkam Nahdlatul Ulama." Proceedings of Annual Conference for Muslim Scholars 6, no. 1 (April 15, 2022): 988–1002. http://dx.doi.org/10.36835/ancoms.v6i1.352.
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Islamic law or fiqh is ineffective in responding to legal problems that are happening in society if the tools of the ijtihad or istinbāṭ al-aḥkām process are ignored. The rule “changes in law due to changes in times, places, and conditions” emphasizes the development of law. Therefore, the development of the istinbāṭ al-aḥkām methodology and reforms need to be carried out to be able to accommodate human problems as logical demands in the reality of life. This study examines the dynamics of making legal decisions by Nahdlatul Ulama (NU) in responding to contemporary problems in Indonesia. With a qualitative approach and library research, researchers will examine various sources, both primary and secondary, contained in various decisions of the National Deliberation and NU General Conference, journals, books and other research results. The 1992 National Deliberation in Bandar Lampung was the basic foundation of the law-making system for NU, it was explained that the law-taking procedure was within the framework of being based on one of the four agreed schools of thought and prioritizing the Qauli school of thought. If it is not found either qauliy or ilhaq, then it is carried out according to the Manhajiy school of thought. The next generation of Ulama make explanations (syarah) in stages, at the 2015 Muktamar deciding on the istinbāṭ Jamā'iy Mechanism, the 2017 National Deliberation deciding on the Taqrīr and Ilhāq Jamā'i Mechanisms, and the 2021 National Conference deciding on the istinbāṭ Maqashidi Mechanism or istinbāṭ Istishlahi . From these dynamics, it is emphasized that NU has a moderate principle where the law continues to develop and strengthens that Islamic law is flexible, elastic and dynamic so that it is adaptive to space and time.
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Sholihuddin, Muh. "Fiqh Al-Muwatanah: Nahdlatul Ulama's Interpretation About Citizenship." Millah 21, no. 1 (August 2021): 149–82. http://dx.doi.org/10.20885/millah.vol21.iss1.art6.
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This article examines the influence and challenges of fiqh al-muwatanah in Indonesia. The discussion of this article focuses on a description of the pros and cons of the al-muwatinun concept offered by Nahdlatul Ulama (NU) and the challenges faced in implementing it. The method used is a literature study with a historical and comparative approach, then analyzed using content analysis. The research findings show that al-muwatinun as a socio-political concept is a new term that will not be found in the treasures of classical Islamic thought. Al-muwatinun is a product of NU ulama's ijtihad as a response to the strengthening of takfiri in Indonesia. Al-muwatinun contains values and teachings about equality, justice, and equality is a continuation of the mission brought by al-muwatinun to form a tolerant and peaceful society by eliminating the mention of infidels non-Muslims. All Indonesian people have the same status, whether Muslim or non-Muslim, and there is no majority or minority. Al-muwatinun is a form of fiqh typical of the archipelago. This idea has been started by previous Muslim thinkers who tried to contextualize Islamic law in Indonesia. On the other hand, the al-muwatinun concept shows NU's consistency in guarding the Unitary State of the Republic of Indonesia (NKRI).
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Harisudin, M. Noor. "The formulation of nusantara fiqh in Indonesia." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 21, no. 1 (June 30, 2021): 39–58. http://dx.doi.org/10.18326/ijtihad.v21i1.39-58.
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This article discusses how Fiqh Nusantara, an Islamic jurisprudence in Indonesia was formed and formulated. Data were obtained through library research, classic literature commonly used in Islamic boarding schools, fatwas of the Indonesian Council of Ulama, Nahdlatul Ulama, and Muhammadiyah. The Fiqh Nusantara contextualization in Indonesian locus – known as Fiqh Nusantara– is posed from distinctive genealogy and characteristics compared to Fiqh that has developed in the Middle East. One of the characteristics of Fiqh Nusantara is that it has strengthened the unity of the Republic of Indonesian as indicated by its various contributions in the national legal system. Additionally, it has been resulted in a dialogical process in which many fatwas developed and lived in the community. It is responsive to recent developments of fiqh and it is not derived from one school of thought. It is created through collective efforts (collective ijtihad) in the form of fiqh which is open to variety of opinions. However, Fiqh Nusantara as an Islamic law in Indonesia has not yet penetrated the domain of mahdlah (sincere worship to the God). For Fiqh Nusantara activists, it was only applicable to the changing domain of fiqh (mutaghayirat) and not to the fixed domain of fiqh (tsawabit).
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Wahyuddin, Iman. "INTRODUCING NEW RELIGIOUS IDEAS TO MATHLA’ULANWAR: KH. UWES ABU BAKAR (1939-1973)." Transformasi : Jurnal Kepemimpinan & Pendidikan Islam 2, no. 1 (December 12, 2018): 57–73. http://dx.doi.org/10.47945/transformasi.v2i1.314.
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Mathla’ul Anwar was established in 1916 by several Bantense kiyais, an Indonesian term used to attribute religious teachers, including KH. Tubagus Muhammad Sholeh, KH. Entol Muhammad Yasin, KH. Mas Abdurrahman, KH. Abdul Mu’thi and others Mathla’ul Anwar is one of the largest Muslim associations in Indonesia along with Nahdlatul Ulama or NU (mostly seen as the most prominent representative of the “traditionalist” Muslim groups established by several pesantren leading religious teachers in 1926 and Muhammadiyah (the largest group of the modernist or reformist Muslims established in 1912). KH. Uwes Abu Bakar wrote several treatises and books, including Al-Waqud, Targhibul Atfal, Surat Imam Malik kepada Harus AlRasyid dan Wazirnya, Tuntunan Bergaul and Bermasyarakat, and Ishlahul Ummmah Fi Bayani Ahli Sunnah Waljamaah. KH. Uwes divided Islamic law into two parts, (ibadah) divinely based ritual that was immune from changes and muamalah that was a result of human interpretation and was vulnerable to changes. He viewed that all products of ijtihad of ulama should be included into the latter part. The diversity of those products of thought was natural as every human had his own method of interpretation as well as his conclusion. At the same time, as a mankind, those ulama were also not immune from making errors. Critical attitudes were highly required in order to adhere or reject certain religious opinions of ulama. Since the focus of the study is Mathla’ul Anwar, I would like to focus on the impacts of this religious renewal towards members ofMathla’ul Anwar. To view the impacts of this religious renewal, it is important to highlight the succeeding developments of religious thought within Mathla’ul Anwar after the publication of the book. There were at least three general features of religious thought growing in Mathla’ul Anwar in 1970s
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Putra, Muh Yunan. "DINAMIKA IJTIHAD ULAMA INDONESIA DALAM FORMALISASI HUKUM ISLAM." SANGAJI: Jurnal Pemikiran Syariah dan Hukum 1, no. 1 (March 28, 2017): 85–95. http://dx.doi.org/10.52266/sangaji.v1i1.63.
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Indonesia is the one of democracy country and has principle of believe in the One Supreme God. Refer to it, there are some roles or the bills created based on Islamic Law, such as Marriage Law, Heritage Law, Waqf Law and Criminal Law. In apply, Islamic Low usually face the normative situation and the increasing of human need and thinking. So, it is required to be able to adjust or create new form to fulfill both of interest. In this case, it can be seen at product law or fatwa created by Indonesian Council Of Ulama (MUI) which integrated based on community’s need. However, disconnected between structure and function of law caused by political performance. Historically, Islamic Law in Indonesia was influenced by social-culture aspect, it marge with Islamic thinking and characteristic such as Fiqh Book, Islamic roles in Muslim’s country, judgment or verdict, or the roles (fatwa) which is created by Ulama. So, namely Islamic Law is the pure of Islamic thinking which produced by Ulama integrated with the social environment. Although, al-Quran dan al-hadits have the roles also to be law, but there are many problems that need to solve using the law’s guide. To solve that problems, Ulama do ijtihad and think hard to get out problem solving. Finally, Ulama use their mind to fulfill the emptiness law, so the result is the product of thinking law as now as.
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Adnan, Muhammad. "NAHDLATUL ULAMA DAN NEGARA BANGSA." JIIP: Jurnal Ilmiah Ilmu Pemerintahan 2, no. 1 (October 20, 2017): 19–25. http://dx.doi.org/10.14710/jiip.v2i1.1631.
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Nahdlatul Ulama (NU), as one of the pillars of Indonesian Muslim Organization who participated in formulating a national consensus of Indonesia as a nation state, is known to have a moderate credo of Islam and capable of maintaining harmony and continuity of life of the Indonesian nation state. However, in line with the increasing threat of transnational Islamic forces that bring radical ideas and even terrorism in the people and the nation, the challenges faced by Indonesia is not only a threat to social harmony that has been established, but also his destiny as a country describes nation-state. This paper explains NU’s approach toward Islamic law which is called fiqhi approach in deciding Indonesia as a nation state; NU consistency with these choices so that believes that the Unitary Republic of Indonesia (NKRI) is the final form of the struggle of Indonesian Muslims; and its ability to use fiqhi approach to address the threat to the nation of Indonesia.
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Hanip, Sepma Pulthinka Nur. "Analisis Pendidikan Islam." JURNAL PENELITIAN KEISLAMAN 17, no. 1 (June 28, 2021): 51–70. http://dx.doi.org/10.20414/jpk.v17i1.3485.
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In recent decades, Islamic educational institutions have been widely established in Indonesia. More importantly, these Islamic educational institutions have affiliations with Islamic organizations such as Muhammadiyah, Nahdlatul Ulama, Nahdlatul Wathan in Lombok and even transnational Islamic organizations such as salafis. This study is focused on searching and analyzing to find a balance between the development of creativity and the ideological doctrine that exists in the body of Islamic education affiliated with Islamic organizations. The research method used is library research or literature study with a philosophical approach. This research proves that: (1) creativity finds its form in the ijtihad space as an effort to produce new perspectives; (2) embedded religious ideology contained in the curriculum taught in Aswaja and NU's Education, Al-Islam and Kemuhammadiyahan, NW's, and salafi management; (3) Islamic education is not only limited to the doctrination of religious idoelogi alone.
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Purnomo, Joko Hadi, and Niswatin Nurul Hidayati. "LEGAL DYNAMICS OF BANK INTEREST FROM LAJNAH BAHTSUL MASĀIL NAHDLATUL ULAMA (NU) PERSPECTIVE." Qawãnïn: Journal of Economic Syaria Law 5, no. 1 (April 27, 2021): 53–66. http://dx.doi.org/10.30762/qawanin.v5i1.3021.
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The debate on bank interest law has become an interesting topic for various parties to discuss. Among Nahdlatul Ulama Islamic scholars, bank interest law has been reviewed and debated in various Islamic boarding houses (pesantren). If the Islamic scholars have agreed on the prohibition of usury, but there is no agreement that ensures the bank interest law. Various differences continue with various arguments using the typical rules of the pesantren, called istinbath hukum. Nahdlatul Ulama. as one of the religious and social community organizations that has a majority of followers in Indonesia, has a concern on discussing and determining the law. In meeting economic needs, Muslims also intersect with interest-based banking, even more broadly the activities of the Hajj and Umrah pilgrimage which are also using bank services. Nahdlatul Ulama has a method for determining a specific law based on the pesantren tradition which has been agreed as a standard method in the Lajnah Bahtsul Masail. This paper aims to explain the istinbath Hukum used to determine bank interest law, and the bank interest law stipulation in Nahdlatul Ulama.Perdebatan hukum bunga bank menjadi topik yang menarik berbagai pihak untuk mendiskusikannya. Di kalangan ulama Nahdlatul Ulama. hukum bunga bank telah dikaji dan diperdebatan di pesantren-pesantren. Jika ulama telah menyepakati keharaman riba, namun belum ada satu kesepakatan yang memastikan satu hukum bunga bank. Berbagai perbedaan terus berlangsung dengan berbagai argumentasi dengan menggunakan kaidah-kaidah khas pesantren yaitu istinbath hukum. Nahdlatul Ulama. sebagai salah satu organisasi masyarakat keagamaan dan sosial yang memiliki mayoritas pengikut di Indonesia sangat berkepentingan untuk membahas dan menentukan hukumnya. Umat Islam dalam memenuhi kebutuhan ekonomi juga bersinggungan dengan perbankan berbasis bunga, bahkan lebih luas lagi kegiatan peribadatan ibadah haji dan umroh terlepas juga menggunakan jasa bank. Nahdlatul Ulama memiliki metode untuk menentukan hukum yang khas berdasarkan tradisi pesantren yang telah disepakati sebagai metode baku dalam Lajnah Bahtsul Masāil. Tulisan ini bertujuan untuk mengurai istinbath hukum yang digunakan untuk menentukan hukum bunga bank, dan ketetapan hukum bunga bank di Nahdlatul Ulama.
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Dozan, Wely, and M. Dani Habibi. "Pemikiran Hadis di Indonesia (Studi Analisis Terhadap Pemikiran Nahdlatul Ulama)." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 9, no. 1 (June 29, 2020): 184. http://dx.doi.org/10.29300/jpkth.v9i1.2565.
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This article examines NU which is an organizational structure among Muslims who have trends in applying Islamic law. One of the foundations of the Nahdlatul Ulama in establishing Islamic law has never been separated from the context of the Qur'an, Hadith, Ijma 'of the Companions and Qiyas. So the outline in taking the source of Islamic law is related to the hadith problem which is made as a reference in the sense of Nu in using hadith as the legal basis for four schools, moreover the usual lower hadith, dha'if hadith is used as a source search method law. Taking in the community often discussed the system of extracting Islamic legal sources. We will analyze this short article by analyzing the methods that are used at the same time in order to find out the hadiths used in applying the source of Islamic. The results of this study show that the hadith in the perspective of NU scholars is as a reference to Islamic law and that the hadith has a strong blasphemy based on the study of sanad, matan, and rawi as well as the quality and quantity of hadith based on methods in attributing Islamic law.Keywords: NahdlatulUlama, Hadith, Method.
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Wahyudi, Heri Fadli, and Fajar Fajar. "Metode Ijtihad Komisi Fatwa Majelis Ulama Indonesia dan Aplikasinya dalam Fatwa." Cakrawala: Jurnal Studi Islam 13, no. 2 (December 28, 2018): 120–33. http://dx.doi.org/10.31603/cakrawala.v13i2.2402.
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Al-Quran and Hadits as main sources of Islamic law are of a limit in numbers, yet the emerging matters in life are complex and limitless. In order to face problems which are more complicated and fuller of novelty, sometimes there is no specific law on the matters in Al-Quran and Hadits, thus ijtihad is necessary for this situation. One of the reasons in the formation of the Indonesian Ulama Council (MUI) is to respond and answer many religious matters emerging within society. As an Islamic community-shading institution with authority to issue a fatwa, MUI must have a method in performing ijtihad. Based on that reality, this paper seeks to explore the MUI-used ijtihad method and its implementation in the fatwa issue. This research found that the ijtihad method of MUI uses three approaches; Nash Qath’i approach, Qauli approach, and Manhaji approach based on its contexts
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Fauzanto, Adi. "Peran Muhammadiyah dan Nahdlatul Ulama dalam Problematika Kerusakan Lingkungan Hidup di Indonesia." MOMENTUM : Jurnal Sosial dan Keagamaan 9, no. 1 (May 9, 2020): 1–41. http://dx.doi.org/10.29062/mmt.v9i1.59.
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The problem of environmental pollution and damage in Indonesia is not only the responsibility of the government, but society also needs to solve the problem through community organizations. Islamic-based community organizations, Muhammadiyah and Nahdlatul Ulama have roles and methods in dealing with environmental pollution and damage in the fields of law, education, advocacy, and literacy.
Problematika pencemaran dan kerusakan lingkungan hidup di Indonesia tidak hanya menjadi tanggung jawab pemerintah, masyarakat juga perlu berperan mengatasi permasalahan tersebut melalui organisasi masyarakat. Organisasi masyarakat berbasis Islam yaitu Muhammadiyah dan Nahdlatul Ulama, keduanya memiliki peran dan metode dalam mengatasi pencemaran dan kerusakan lingkungan dalam bidang hukum, pendidikan, advokasi, dan literasi.
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Abdussalam, Muhammad Iqbal, and Zezen Zainul Ali. "Family Planning According to the Lembaga Dakwah Islam Indonesia and Nahdlatul Ulama Bandar Lampung City." Al-Qisthu: Jurnal Kajian Ilmu-Ilmu Hukum 20, no. 1 (December 19, 2022): 27–41. http://dx.doi.org/10.32694/qst.v20i1.1264.
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This article discusses the views of the organizational figures of the Lembaga Dakwah Islam Indonesia (Indonesian Islamic Da'wah Organization) and the Nahdhatul Ulama of Bandar Lampung City regarding the Family Planning program whose laws are often debated by the general public. Those who think that the family planning program is legal can be based on government recommendations, while those who think that the law is prohibited are based on the views of certain religious groups or organizations. This study uses a qualitative-descriptive approach. Data were collected through interviews with organizational figures from the Indonesian Islamic Da'wah Institute and Nahdhatul Ulama in Bandar Lampung City. This study found that there is a tendency to prohibit or prohibit the Indonesian Islamic Da'wah Organization against the Family Planning program if the consideration is economic difficulties. However, for birth control, this organization offers the azl method known in Islamic fiqh. Meanwhile, Nahdhatul Ulama figures fully support the Family Planning program run by the government, because there is benefit and there is no element of conflict with Islamic law in principle.
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Pribadi, Yanwar. "Religious Networks in Madura: Pesantren, Nahdlatul Ulama, and Kiai as the Core of Santri Culture." Al-Jami'ah: Journal of Islamic Studies 51, no. 1 (June 15, 2013): 1. http://dx.doi.org/10.14421/ajis.2013.511.1-32.
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<p>This paper addresses three institutions in Madurese santri culture: the pesantren (Islamic traditional education system), the Nahdlatul Ulama, and the kiai (tradisional Islamic authority). These three elements have characterised and become central part of both Islam and politics in Madura. The issues are raised in this paper: the nature of pesantren, the role of Nahdlatul Ulama, and kiais within the whole tradition of santri Islam in Madura. How does each of these elements form relationships with the others? These questions lead to answer the main question: Is Islam in Madura different from Islam in other places in Indonesia? Today, it seems clear that despite their rather changed perceptions of modern education, Islamic associations, and men of religion, Madurese people continue to preserve their sacred values, as the main three elements of the santri culture in Madura which have had a great influence on society, in both religious and worldly domains. The people share the view that Islamic law (shari’a) is fundamental to daily life and thus must be integrated in all aspects of life. However, like Islam in other places in Indonesia, the characteristic of Islam in Madura emphasizes primarily, but not exclusively, on aspects such as mysticism and local cultures.</p><p> [Artikel ini menjelaskan tiga elemen penting budaya santri yang melekat pada masyarakat Madura, yaitu pesantren, mewakili elemen pendidikan Islam tradisional, Nahdlatul Ulama, mewakili organisasi Islam, dan kiai, merepresentasikan tokoh Islam. Ketiga elemen tersebut berjalin-kelindan dan membentuk relasi yang kompleks antara Islam dan politik sebagaimana dipraktikkan dalam masyarakat Madura. Dua persoalan penting yang hendak dijawab melalui artikel ini yaitu bagaimana karakter pesantren, Nahdlatul Ulama, dan kiai yang menjadi dasar Islam-santri di Madura dan bagaimana ketiga elemen tersebut saling terkait satu sama lain. Persoalan ini kemudian mengantarkan pada pertanyaan penting lainnya, yakni apakah Islam di Madura memiliki karakteristik dan bentuk yang berbeda dengan Islam yang hidup di wilayah lain di Indonesia? Sampai sekarang, meski masyarakat Madura mengalami pergeseran dalam menilai pendidikan modern, organisasi Islam, dan ulama, mereka masih tetap mempertahankan nilai-nilai sakral agama. Ini bisa dibuktikan dengan kuatnya pengaruh pesantren, Nahdlatul Ulama, dan kiai dalam urusan agama dan duniawi. Masyarakat Madura meyakini bahwa syariat Islam sangat penting dan perlu diterapkan dalam keseluruhan aspek kehidupan mereka. Namun, seperti Islam di wilayah lain di Indonesia, Islam di Madura juga sangat dipengaruhi oleh tasawuf dan budaya lokal.]</p>
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MD, Ahmad Ali. "MEREVITALISASI MAQÂSID AL-SYARÎ ‘AH SEBAGAI PARADIGMA IJTIHAD DALAM LEGISLASI HUKUM ABSTRAK ISLAM DI INDONESIA." Dialog 38, no. 2 (December 31, 2015): 167–76. http://dx.doi.org/10.47655/dialog.v38i2.42.
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This paper argues that Maqâsid al-Syarî‘ah should be revitalized as a paradigm of ijtihâd in the legislation of Islamic law in Indonesia in order to preserve and protect al-Kullîyah al-Khamsah (Five Universal Principles).In this way, the norms of Islamic law becomes more meaningful instead of normative, and it becomes a legally binding law without losing its substance. The substance of Islamic law is the soul of mercy for the worlds (rahmatan li al-‘âlamîn), namely a sense of justice, goodness and truth. The revitalization of Maqâsid al-Syarî‘ah is conducted through the mechanism of al-Siyâsah al-Syar‘îyah (legitimate policy). This mechanism is manifested by the issue of fatwa by authorized religious institutions, such as the Majelis Ulama Indonesia (Indonesian Ulama Council), Bahts al-Masâ’il Nahdhatul Ulama (LBM NU), and Majelis Tarjih Muhammadiyah. After that, the results of this arad are absorbed or adapted to the legislation. The formulation of the arad should also pay attention to the five authoritative devices of Khaled Abou El-Fadl’s version, namely honesty, seriousness, comprehensiveness, rationality and self-restraint. Such process and mechanism are the essensials of comprehensive ijtihâd (collective ijtihâd, creative-inovative and implementable).
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Hasanudin, Fuat. "Ijtihad Maqashidi: Methodology and Contextualization of Islamic Law in Indonesia." al-Mawarid Jurnal Syariah dan Hukum (JSYH) 1, no. 2 (August 2019): 134–53. http://dx.doi.org/10.20885/mawarid.vol1.iss2.art2.
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Yusuf, Muhammad. "Modernitas dan Keindonesiaan Fatwa Majelis Ulama Indonesia." JURNAL INDO-ISLAMIKA 6, no. 1 (February 25, 2020): 1–21. http://dx.doi.org/10.15408/idi.v6i1.14792.
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This research shows that 19 (nineteen) fatwas of 104 (one hundred and four) fatwas of the Indonesian Ulama Council (MUI) from 1983 to 2009 are reflecting modernity and the Indonesia-ness. The modernity of the fatwas is implemented in the using of maqasid shari‘ah, the maslahat principle, collective ijtihad, and flexibility in madhhab. As for the Indonesianess of the fatwas is implemented at the local wisdom which includes the consideration of: National Stability of Indonesia, the Republic of Indonesia (NKRI), Public Order, National Culture, and Legislation regulated in Indonesia.The research supports the thought of the contextualist group which is represented by Sahal Mahfudh, Ali Yafie and Munawar Chalil; both of them echo the contextual relationship between fiqh and the aspects of Indonesian people’s life. Also Muhammad Atho Mudzhar which states that the implementation of any Islamic law is the result of interaction between the jurist or mufti with his sociocultural and sociopolitical environment. Musfirin al-Qahtani as well states the importance of istinbat methodology in facing the development of the contemporary Islamic law (fiqh) by standing on the shariah arguments, the fiqh formulas (qaidah fiqhiyyah), takhrij, and maqasid al-shari‘ah.
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Wulandari, Dwi. "BAGIAN WARIS BAGI JANDA DALAM HUKUM KEWARISAN ISLAM DAN KOMPILASI HUKUM ISLAM." Nizham Journal of Islamic Studies 8, no. 01 (June 2, 2020): 116. http://dx.doi.org/10.32332/nizham.v8i01.2124.
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During this time, science Mawaris only studied in the Islamic legal literature, which is still general science. The distribution of inheritance follows what has been mentioned in the Qur'an and al-Sunnah and there are additions from the ijtihad results of the Companions in the Arab countries. The structure of Indonesian people's life which is different from the Arab community, makes the Islamic Inheritance Law appear rigid and difficult when applied in Indonesia, so that many Muslims in Indonesia prefer adat inheritance law. Through the literature study method, writing examines as well as disseminates information related to the Compilation of Islamic Law that is used to implement Islamic inheritance law in Indonesia that is not widely known by the public. Indonesian ’ulama who have studied mawaris, are trying to formulate Islamic inheritance law by considering the conditions of Indonesian society, so that this Islamic inheritance law can be accepted by Indonesian Muslims. The efforts of the 'ulama bore fruit with the birth of the Compilation of Islamic Law, even though its status is still the President's instruction and has not been made official as a law. But it has been applied in the Religious Courts and is disseminated and reviewed in tertiary institutions.
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Atiq, Diana Sitatul. "Sabda Raja Sultan Hamengku Buwono X Menurut Aktivis PWNU Yogyakarta Dan Aktivis PWM Yogyakarta: Studi Analisis Terhadap Penghapusan Gelar Khalifatullah." Al-Mazaahib: Jurnal Perbandingan Hukum 4, no. 1 (December 15, 2022): 1. http://dx.doi.org/10.14421/al-mazaahib.v4i1.2844.
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The Sultanate of Yogyakarta is the legal heir to the Islamic Mataram kingdom with a royal government system that still exists today. In the system of royal government, a Sultan (king) has the highest absolute authority, both in the form of prohibitions and orders. This research is a field research using the interview method with Nahdlatul Ulama activists (PWNU Yogyakarta) and Muhammadiyah activists (PWM Yogyakarta). This research is descriptive analytic in nature, namely an attempt to describe and collect data related to the removal of the title Khalifatullah, then an analysis of the data is carried out based on existing theories in Islamic law. The results showed that Nahdlatul Ulama activists refused to abolish the Khalifatullah title on the grounds that the Khalifatullah title contains al-'urf, and the Khalifatullah title has become a legitimacy and recognition that the line of power in the Palace is based on male offspring. Whereas Muhammadiyah activists refused to abolish the title on the grounds that they were in the leadership of the Keraton, the tradition of changing power was to adhere to a patriarchal system, and the title Khalifatullah was an affirmation that men were the ones who had the right to inherit the leadership of the Keraton. According to the author's analysis, Nahdlatul Ulama activists use the Ijtihad Jamâ'i method, namely in extracting and making decisions related to their rejection of the abolition of the Khalifatullah title by practicing qawa'id ushuliyyâh and qawa'id fiqhiyyâh and through deliberations and in-depth discussions by gathering people who understand the the problems, namely the clergy, government experts and the royal family of the palace. Whereas Muhammadiyah activists use the Al-Ijtihâd al-Istislahi method, which is more based on the illat or benefits obtained.
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Ansori, Ansori, Mughni Labib, and Marwadi Marwadi. "Reformulation of Islamic Law in Indonesia: Study on Indonesian Ulama Council�s Fatwa." Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 4, no. 2 (July 13, 2021): 157. http://dx.doi.org/10.30659/jua.v4i2.15604.
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One of the institutions where ulama perform ijtihad with Islamic legal thought products in the form of fatwas is the Indonesian Ulama Council (MUI). Of the many fatwas that have been issued by the MUI, there are a number of fatwas that are formulated such as the fatwa of the pilgrimage and umrah pilgrimage, the initial determination of Ramadan, Shawwal, Zulhijjah, qibla direction, abortion, donation of social funds with prizes (SDSB), and the use of meningitis vaccines for hajj and umrah pilgrims. MUI reformulates the fatwa due to socio-cultural changes in the community and advances in science and technology. MUI is very concerned about the condition of social, cultural and political changes in society and the progress of science and technology as a material consideration in formulating fatwa. Such a thing is very relevant to the process of renewing Islamic law in Indonesia which has been going on since the 70s until now.�
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Tobroni, Faiq. "Kebebasan Hak Ijtihad Nikah Beda Agama Pasca Putusan Mahkamah Konstitusi." Jurnal Konstitusi 12, no. 3 (May 20, 2016): 604. http://dx.doi.org/10.31078/jk1239.
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This paper has three key issues. The first issue discusses the arguments constructed by applicant of judicial review (JR) to assess the constitutional rights’ violations caused by the application of Article 2 (1) UUP. The second issue discusses on how the Constitutional Court (MK) seated position of state associated marital affairs in the rejection of JR. The third issue discusses model of freedom of ijtihad (legal thought) on interfaith marriage as the impact of MK’s Decision. Based on the discussion, regarding to the first issue, the applicant of JR assess the application of Article 2 (1) UUP has legitimized the state as the sole interpreters of religious teachings for a requirement validity of the marriage. According to the applicant, the role is used by the state (The Office for Religious Affairs/KUA) to not accept interfaith marriage. This refusal led to the violation of some other constitutional rights. Furthermore, as the findings of the second issue, MK’s decision has placed the real position of state not as interpreters of religious teachings, but merely to accommodate the results of religious scholars’s ijtihad regarding marriage into the state law. Thus, it is not true that the state has violated the constitutional right to more intervene the religious life of citizens. Last findings as the third issue, MK’s decision has affected the model of ijtihad freedom on interfaith marriage. Actually interfaith marriage can still be served through the Civil Registry Office (KCS). KCS could be an alternative way to facilitate the interfaith marriages for all religions in Indonesia. Special for KUA, the institution reject to record interfaith marriage. In this way, it only accommodates freedom of ijtihad within the limits of ijtihad jama’i. KUA just accomodates ijtihad by institutions such as the Majelis Ulama Indonesia, Nahdlatul Ulama, Muhammadiyah and other similar institutions that reject interfaith marriage. Special for marriage in muslim community, ijtihad jama’i is better than ijtihad fardiy because the second could trigger the liberalization of marriage laws (temporary marriages, polygamy more than four, underage marriages and denial of recording).
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-, Ismail. "Wills of ‘Wajibah’ and Renewal Thoughts of Islamic Inheritance Law in Indonesia." INNOVATIO: Journal for Religious Innovation Studies 21, no. 2 (December 16, 2021): 122–33. http://dx.doi.org/10.30631/innovatio.v21i2.141.
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The Will of ‘Wajibah’ has been implemented in several Muslim countries, it is still debated. According to the majority of fiqh scholars, the obligation of will for a Muslim who is close to his death has been abolished by inheritance law. In addition, they argue that a will is ‘ikhtiyâriyah’ or an act of ‘ikhtiyâriyah’, the act depends on a person’s will, and it is not enforced by force (ijbariyah). This study tries to answer the controversy with the sub-problems of the actual concept of the mandatory will, the legal basis used by Islamic juries in determining the law, and how its reforms. This research is qualitative with a literature study and the sources used to include some ‘fiqh’ books and law books. To analyze the data, the author used content analysis methods, through inductive, deductive, and comparative thinking methods. The results of this study indicate that the mandatory will is new ‘ijtihad’ in the treasury of ‘ijtihad’. This concept was born from the reinterpretation of the will and inheritance verses by relating them to the context of today's social life with considerations of benefit or ‘mashlahah mursalah’.
Abstrak: Wasiat wajibah meskipun telah berlaku di beberapa negara Muslim, masih mengundang perdebatan, antara lain disebabkan karena menurut pendapat mayoritas atau jumhur ulama fiqh kewajiban berwasiat bagi seorang Muslim yang telah mendekati masa kematiannya itu telah dihapuskan oleh hukum waris. Di samping itu, mereka juga berpendapat bahwa wasiat adalah perbuatan yang bersifat ikhtiyâriyah, yakni ada tidaknya wasiat tersebut tergantung kepada kehendak seseorang, tidak berlaku secara paksa (ijbâriyah). Penelitian ini, mencoba menjawab kontroversi sebagaimana dikemukakan di atas dengan sub masalah bagaimana sebenarnya konsep wasiat wajibah tersebut, apa landasan hukum yang digunakan oleh para juris Islam dalam menetapkan hukumnya dan bagaimana pembaruan yang terjadi di dalamnya. Jenis penelitian ini adalah kualitatif dengan studi kepustakaan yang menjadikan sejumlah kitab fiqh dan kitab undang-undang sebagai sumbernya. Analisis dilakukan dengan metode konten analisis, melalui metode berpikir induktif, deduktif dan komparatif. Hasil dari penelitian ini menunjukkan bahwa wasiat wajibah sejatinya merupakan ijtihad baru dalam khasanah ijtihad. Konsep ini lahir dari penafsiran ulang terhadap ayat-ayat wasiat dan ayat-ayat waris dengan mengaitkannya dengan konteks kehidupan sosial masyarakat sekarang dengan pertimbangan kemashlahatan atau mashlahah mursalah.
Kata-kata kunci: pembaruan, ijtihad, hukum islam, wasiat wajibah
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Madid, Izzul. "DINAMIKA PEMIKIRAN NAHDLATUL ULAMA DALAM MERESPONS KEPEMIMPINAN NON MUSLIM DI INDONESIA." Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 6, no. 1 (August 30, 2019): 13. http://dx.doi.org/10.29300/mzn.v6i1.2197.
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The leadership of non-Muslims in Indonesia had become a hot spotlight when the action 212 was held. Many people who later conducted a study of Islamic law about the validity of a non-Muslim was appointed as a leader. One study of this matter that is quite unique is the result of the Bahtsul Masail held by the GP Ansor which resulted in a conclusion that a non-Muslim is legitimately appointed as a leader in Indonesia. The results of this study reaped polemics because by some circles, it was considered to harm NU's thoughts which had been decided at the 1999 Congress at Lirboyo. This article intends to explore how NU's real thinking as a Muslim mass organization is the largest in responding to non-Muslim leadership in the Indonesian context. From the results of this study, it was concluded that organizationally, NU had never discussed the issue of non-Muslim leadership specifically, either in the Congress or National Conference of Alim Ulama. The issue that has been raised by NU in relation to non-Muslim politics is around its electability as a legislative council.
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Mulia, Musdah. "HUKUM ISLAM DAN DINAMIKA FEMINISME DALAM ORGANISASI NAHDLATUL ULAMA’." Al-Ahkam 23, no. 1 (April 21, 2013): 37. http://dx.doi.org/10.21580/ahkam.2013.23.1.72.
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The development of the feminist movement has significantly demonstrated in the history of the Nahdlatul Ulama’ (NU) organization. In the midst of the discriminatory issues against women and gender mainstreaming bias, NU consciously and courageously opens up to make space for an expanded discussion of the role of women even in the area of Islamic law (fiqh), which is considered sacredly. Not only in theoretical-normative, but also NU showed consistency in the implementation for the ideas of women roles in the public sphere significantly, although a number of issues is still on the agenda of feminist struggle in the Muslimah community, such as violence against women in the household (domestic violence) and gender mainstreaming issues in a variety of positions in the executive, legislative, and judicial branches of government as well as other strategic institutions. The certain thing is that the feminist movement in Indonesia showed a significant effect on the changes in the political, social, legal, and economical areas.
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Rojudin, Asep. "Studi Pasal 53 KHI Dalam Perspektif MUI Jepara." Isti`dal : Jurnal Studi Hukum Islam 7, no. 2 (November 2, 2021): 143–65. http://dx.doi.org/10.34001/istidal.v7i2.2604.
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An analysis of article 53:pregnant marriages is reviewed by the Indonesian Ulama Council (MUI). Syariah and Law faculty of Nahdlatul Ulama Islamic University (UNISNU) Jepara. This study aims to determine the correlation between the Compilation of Islamic Law (KHI) of the Indonesian Ulama Council and how the views of the Indonesian Ulama Council (MUI) on article 53 KHI (marrying pregnant). This research includes into qualitative research. In analyzing this research, the author uses a juridical-normative method that is research on the principles of law carried out on legal norms which are the standards for behaving or doing appropriate deeds. The Indonesian Ulama Council, which has an important role and authority in arguing or giving legal opinions in the midst of society and its used as an influential consideration for the Islamic community, especially Jepara Regency, has a lot of marriage dispensations in the Jepara District Religion Court for various reasons, but one of them is the occurrence of pregnant marriages (pregnancy outside marriage) in Jepara district. So the writter intends to conduct an analysis of article 53 of the Compilation of Islamic Law which will be reviewed from the views of the Indonesian Ulama Council, especially in Jepara district. The Compilation of Islamic Law has been regulated, as a consideration of marriage dispensation which until now has been made a decision and an alternative to save the family's good and efforts to keep a child from being pregnant as a result. With Article 53 KHI and the opinion of the Jepara Regency MUI which has been written in the contents of a scientific work which consists of the correlation between KHI and MUI in establishing a law, and the MUI's view of article 53 KHI which discusses marriage intermarriage with the scope of Jepara district. Based on this research it can be concluded that pregnancy marriage in this thesis provides the view that the MUI explained: pregnant marriages should be legally married as soon as possible and written legally in KUA with men who doing the sex out of marriage with a duration of time before 6 months pregnancy, so the child gas a nasab from his father. Analisis pasal 53 KHI tentang kawin hamil di tinjau dari Majelis Ulama Indonesia (MUI). Fakultas Syariah dan Hukum UniversitasIslam Nahdlatul Ulama (UNISNU) Jepara. Penelitian ini bertujuanuntuk mengetahui korelasi antara Kompilasi Hukum Islam (KHI) Majelis Ulama Indonesia dan bagaimana pandangan Majelis Ulama Indonesia (MUI) tentang KHI pasal 53 (kawin hamil). Penelitian ini termasuk Penelitian kualitatif. Dalam menganalisis penelitian ini, penulis menggunakan metode yuridis-normatif yaitu penelitian terhadap asas-asas hukum dilakukan terhadap norma-norma hukum yaitu yang merupakan patokan-patokan untuk bertingkah laku atau melakukan perbuatan yang pantas. Majelis Ulama Indonesia yang memiliki peran penting dan wewenang dalam berpendapat atau memberikan opini hukum di tengah-tengah masyarakat dan dijadikan suatu pertimbangan yang berpengaruh bagi masyarakat Islam khususnya Kabupaten Jepara, banyak sekali dispensasi nikah di Pengadilan Agama Kabupaten Jepara dengan berbagai alasan, namun salah satunya karena terjadinya kawin hamil (hamil di luar nikah) di kabupaten Jepara. Maka penulis bermaksud melakukan analisis terhadap pasal 53 Kompilasi Hukum Islam yang akan di tinjau dari pandangan Majelis Ulama Indonesia khususnya di kabupaten Jepara. Kompilasi Hukum Islam telah mengatur, sebagai pertimbangan dispensasi nikah yang sampai saat ini dijadikan keputusan dan alternatif untuk menyelamatkan nama baik keluarga maupun upaya dalam menjaga nasab seorang anak hasil dari kawin hamil. Dengan pasal 53 KHI dan pendapat MUI kabupaten Jepara yang telah ditulis di dalam isi karya ilmiah yang terdiri dari korelasi KHI dengan MUI dalam menetapkan suatu hukum, dan pandangan MUI mengenai pasal 53 KHI yang membahas tentang kawin hamil dengan ruang lingkup wilayah kabupaten Jepara. Berdasarkan penelitian ini dapat diambil kesimpulan bahwasanya Kawin hamil pada skripsi ini memberikan pandangan bahwa MUI mejelaskan: kawin hamil harus sesegera mungkin dinikahkan secara sah dan tercatat di KUA dengan pria yang menghamilinya dengan durasi waktu sesbelum 6 bulan di dalam kandungan agar anak tersebut memiliki nasab dari ayahnya.
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Mashuri, Mashuri, Iffatin Nur, and Muhammad Ngizzul Muttaqin. "Maqāṣid Sharī'ah Flexibility to Overcome COVID-19 in Indonesia: From Government Policies to Fatwā of Council of Indonesian Ulema (MUI), Nahdlatul Ulama (NU), and Muhammadiyah." De Jure: Jurnal Hukum dan Syar'iah 13, no. 2 (December 31, 2021): 240–63. http://dx.doi.org/10.18860/j-fsh.v13i2.13280.
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Abstract: Since its first appearance in Wuhan, China, the COVID-19 has become a worldwide concern, and now its impact as a pandemic has been felt globally. The number of cases, the death tolls, the steps that each country’s government must take, and the activities of social life that must be practiced by all people, among others, are interesting phenomena to study. This paper tries to examine from the Islamic perspective, regulations issued by the Indonesian Government and edicts issued by religious institutions and organizations in Indonesia, especially of the Indonesian Council of Ulema (MUI), Nahdlatul Ulama (NU), and Muhammadiyah, in response to the COVID-19 outbreak in Indonesia. This study is qualitative research with a discourse analysis that discusses the legal-socio-contextual aspects of the rules and fatwās/edicts with the maqāṣid sharī'ah (purposefulness of Islamic law) approach. The results show that the regulations and edicts are in accordance with fundamental values in the discourse of obtaining the objectives of Islamic law (maqāṣid sharī’ah), and the necessity to preserve one’s soul is prioritized over preserving one’s religion since practicing religious teachings can only be conducted whenever one’s soul is preserved.Keywords: Pandemic; COVID-19; Fatwā; Indonesian Regulation; Maqāṣid Sharī'ah. Abstrak: Sejak pertama kali muncul di Wuhan, China, COVID-19 telah menjadi perhatian dunia dan kini dampaknya sebagai pandemi sudah terasa secara global. Banyaknya kasus, jumlah korban meninggal, langkah-langkah yang harus diambil oleh pemerintah masing-masing negara, dan aktivitas kehidupan sosial yang harus dilakukan oleh semua orang menjadi fenomena yang menarik untuk dikaji. Tulisan ini mencoba mengkaji, dari perspektif Islam, peraturan yang dikeluarkan oleh Pemerintah Indonesia dan fatwa yang dikeluarkan oleh lembaga dan organisasi keagamaan di Indonesia, khususnya Majelis Ulama Indonesia (MUI), Nahdlatul Ulama (NU), dan Muhammadiyah, dalam menyikapi mewabahnya COVID-19 di Indonesia. Penelitian ini merupakan penelitian kualitatif dengan analisis wacana yang membahas aspek legal-sosio-kontekstual terhadap aturan dan fatwa dengan pendekatan maqāṣid syari'ah (tujuan hukum Islam). Hasil penelitian menunjukkan bahwa peraturan dan fatwa tersebut sesuai dengan nilai-nilai fundamental dalam wacana pencapaian tujuan hukum Islam (maqāṣid syari'ah) dan keharusan memelihara jiwa lebih diutamakan daripada memelihara agama karena mengamalkan ajaran agama hanya dapat dilakukan manakala jiwa seseorang terpelihara.Kata Kunci: Pandemi; COVID-19; Fatwa; Peraturan Indonesia; Maqāṣid Sharī'ah.
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M. Asrorun Niam Sholeh, Muhammad Fauzinudin Faiz, and Moh. Muhlis Anwar. "A Critical Analysis of Islamic Law and Fatwa of MUI (Majlies Ulama Indonesia) & NU (Nahdlatul Ulama’) on A Gold-Backed Cryptocurrency (OneGram)." AL-IHKAM: Jurnal Hukum & Pranata Sosial 17, no. 2 (December 31, 2022): 506–30. http://dx.doi.org/10.19105/al-lhkam.v17i2.6511.
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Cryptocurrency is a result of recent development of digitalization in the financial transaction. OneGram is a part of it that uses gold instruments to back up and maintain its value stable. The purpose of this study is to explore how Islamic law and MUI & NU, through their fatwa, percieve the OneGram. This research uses a qualitative approach to gain a deep understanding of the OneGram by using secondary data collected from the Quran, hadith, relevant academic journals according to Islamic law and fatwas from both organization. The results of this study state that OneGram is allowed by Islamic law and the fatwa to be used as digital payment system. OneGram is furthermore supervised by shariah supervisory board to avoid gharar (uncertainty) and maysir (gambling) in maintaining its value. The unique fact from this digital currency is that the use of gold in transaction had been applied in the time of Prophet Muhammad SAW. From this digital development, OneGram as a gold-backed cryptocurrency can revive the function of dinar as currency. OneGram transforms the gold value in dinar coin which physically has no flexibility in today transaction to the gold value in digital platform which has flexibility in digital transaction with broad accesability.
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Ahmad, Rumadi. "Speaking the Unspeakable: The status of “non-Muslims” in Indonesia." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 6, no. 2 (December 31, 2022): 734. http://dx.doi.org/10.22373/sjhk.v6i2.13576.
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The citizenship of non-Muslims has long been a matter of debate in Islamic politics (fiqh al-siyasah). The problem arose especially after the new world order in the early 20th century, in which citizenship was no longer based on religion. In the literature of fiqh al-siyasah, the status of non-Muslims is divided into four categories: 1) kafir dhimmi (non-Muslims who receive protection); 2) kafir harbi (infidels who are permissible for an assault); 3) kafir mu'ahad (infidels who are bound by a peace treaty with Muslims); and 4) kafir musta'man (infidels who are given asylum in an Islamic country). This paper discusses one of the dictums of Nahdlatul Ulama (NU) —the largest Islamic organization in Indonesia — which did not situate non-Muslims in the category of infidels as known in Islamic political doctrine. Rather, it considered non-Muslims as citizens. Through direct observation in the process of discussion and relevant data tracing, including debate in the media, this paper argues that NU’s decision on the status of non-Muslim citizens is the extend of post-traditionalism’s Islamic character which perceives non-Muslims as having the same status as Muslims and should not be called infidels. This is the consequence of NU's acceptance toward the nation-state notion that sees the equality of all citizens.
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Ramadana, Lukman Ari, and Muh Zumar Aminuddin. "IJTIHAD LEMBAGA DAKWAH ISLAM INDONESIA (LDII) TENTANG PERKAWINAN LINTAS ORGANISASI MASYARAKAT ISLAM." Jurnal Al-Hakim: Jurnal Ilmiah Mahasiswa, Studi Syariah, Hukum dan Filantropi 3, no. 2 (November 13, 2021): 209–24. http://dx.doi.org/10.22515/alhakim.v3i2.4454.
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AbstractResearch on the Ijtihad of the Indonesian Islamic Da'wah Institute (LDII) marriages of Islamic Society in the perspective of maslahah mursalah. This study aims to answer questions about. First, how is the LDII marriage ijtihad. Second, what is the perspective of maslahah mursalah towards ijtihad. The purpose of this research is to make LDII members more open by using the fiqh books of ulama' as references. In order to be able to interpret the verses in the text are more general. Because the purpose of Islam is for the benefit of the people, and if the ijtihad is neither prohibited nor recommended in the text, then maslahah mursalah can be used in reviewing a law. The data for this study were obtained based on related books and the LDII of Tegalmulyo Hamlet, Polan Village, Polanharjo District, Klaten Regency as supporting data that became the object of research. The data collection technique in this study used descriptive analytical techniques with a deductive mindset. In this case, the theory of maslahah is analyzed to general data, in this case the marriage ijtihad of the Indonesian Islamic Da'wah Institute (LDII) in the perspective of maslahah mursalah. The results of the research show that LDII ijtihad in marital affairs is their own fellow mass organization, with the manqul theory as the basis. This is evidenced by the existence of a marriage team within LDII to take care of marriage, as a form of realizing the ideals of LDII marriage, which is to navigate the ark of an eternal and happy household.Keywords: Ijtihad; LDII; Maslahah Mursalah. AbstrakPenelitian ini mengenai ijtihad Lembaga Dakwah Islam Indonesia tentang perkawinan lintas organisasi masyarakat Islam dalam perspektif maslahah mursalah. Penelitian ini bertujuan untuk menjawab pertanyaan mengenai. Pertama, bagaimana adanya ijtihad perkawinan LDII tersebut. Kedua, bagaimana perspektif maslahah mursalah terhadap ijtihad tersebut. Tujuan dari penelitian ini yaitu agar anggota LDII lebih terbuka dengan menggunakan kitab-kitab fiqh ulama’ sebagai rujukan. Agar dapat menafsirkan ayat-ayat dalam nas lebih bersifat umum. Karena tujuan agama Islam adalah untuk kemaslahatan umat, dan apabila ijtihad tersebut tidak ada larangan maupun yang menganjurkan dalam nas maka maslahah mursalah dapat digunakan dalam mengkaji suatu hukum. Data penelitian ini diperoleh berdasarkan buku-buku terkait dan LDII Dukuh Tegalmulyo, Desa Polan, Kecamatan Polanharjo, Kabupaten Klaten sebagai pendukung data yang menjadi objek penelitian. Teknik pengumpulan data penelitian ini menggunakan teknik deskriptif analitik dengan pola pikir deduktif. Dalam hal ini kemudian teori maslahah dianalisis kepada data yang bersifat umum, dalam hal ini ialah ijtihad perkawinan lembaga Dakwah Islam Indonesia (LDII) dalam pespektif maslahah mursalah. Hasil dari penelitian menunjukkan bahwa ijtihad LDII dalam urusan perkawinan adalah sesama ormas mereka sendiri, dengan teori manqûl sebagai landasannya. Hal ini dibuktikan dengan adanya tim perkawinan yang ada di dalam LDII untuk mengurusi perkawinan, sebagai bentuk agar terwujudnya cita-cita perkawinan LDII, yaitu mengarungi bahtera rumah tangga yang kekal dan bahagia.Kata kunci : Ijtihad ; LDII; Maslahah Mursalah.
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Imam Muhardinata. "Perbedaan Pandangan Dalam Pengembangan Ahli Waris Menurut Sunni, Syi’ah Dan Hazairin." El-Ahli : Jurnal Hukum Keluarga Islam 1, no. 1 (July 6, 2020): 68–87. http://dx.doi.org/10.56874/el-ahli.v1i1.89.
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Specifically for Islamic inheritance law in Indonesia, there are several differences among the fuqaha 'which are broadly divided into three groups, namely: first, commonly referred to as Sunni schools which tend to be Patrilineal and secondly Shi'ite schools which tend to be Matrilineic and Hazairin teachings which are tend to be Parental / Bilateral. In the further development of Islamic inheritance law, the Compilation of Islamic Law (KHI) was born, which is an ijma 'sharih in the form of workshops of Ulama and Muslim Scholars throughout Indonesia on 2-5 February 1988, before the issuance of Presidential Instruction No. 1 of 1991 and the Decree of the Minister of Religion No. 154 of 1991, after the existence of the Religious Courts was recognized by the presence of Law No.7 of 1989 concerning Religious Courts.
Ijtihad in inheritance law has been practiced since ancient times by Muslims, then what stands out is the Sunni group with the Shiite group. Then in Indonesia Ijtihad this inheritance law was carried out by Hazairin.
The main difference between them is the understanding of the position of women in the inheritance legal system. This is because the basic analysis of the development of inheritance law set out in the Koran is different. According to the Sunnis based on the patrilineal system which became a pre-Islamic Arabic culture, while the Shi'a besides that there is a principle based on the interests of women, so that the position of men and women are equal. Whereas Hazairin on the basis of a bilateral or parental system based on the principle of the position of men and women are the same, so that the views of Shi'a and Hazairin are not much different.
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Ulumuddin, Thoriq, M. Habibi, and Riyanton Riyanton. "KESESUAIAN FIQIH TALAK SYI’AH IMAMIYYAH DENGAN ATURAN PERKAWINAN DI INDONESIA." Asy-Syari'ah 23, no. 2 (September 2, 2022): 245–60. http://dx.doi.org/10.15575/as.v23i2.12109.
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Abstract: Although Muslims in Indonesia adhere to the Sunni ideology, the Compilation of Islamic Law (KHI), inaugurated through Presidential Instruction No. 1 of 1991, does not fully quote the opinions of the scholars from the al-Arba'ah School. For example, the provisions in Articles 115, 129, 130 and 134 require a divorce to be carried out before the court. This provision is not found explicitly in the view of the Madzhab al-Arba'ah. Therefore, many religious institutions and Islamic community organizations issue fatwas regarding divorce outside the court, including the Shia Imamiyyah group. This study aims to compare the concept of fiqh talak in the Shia Imamiyyah with the concept of talak in the Compilation of Islamic Law. This study uses qualitative research with a statutory approach and a comparative approach with library research methods. The results show fundamental similarities and differences between the two concepts. For divorce before the court, there are similarities where Shia Imamiyyah Fiqh requires that the divorce must be witnessed by two people who are fair, mature and reasonable. The KHI arrangement for divorce before the court does not doubt its validity and conformity with Islamic Shari'a because it was taken based on the results of the Ijtihad 'Ulama in Indonesia. The regulation's purpose is to protect women's rights and dignity against bad treatment from men who can impose unilateral divorce.Abstrak: Meskipun muslim di Indonesia menganut paham sunni, namun Kompilasi Hukum Islam (KHI) yang diresmikan melalui Inpres No. 1 Tahun 1991 tidak sepenuhnya menukil pendapat para ulama dari Madzhab al-Arba’ah tersebut. Sebut saja ketentuandalam Pasal 115, 129, 130 dan 134 yang mengharuskan talak dilakukan di hadapan pengadilan. Ketentuan tersebut tidak ditemukan dalam pandangan Madzhab al-Arba’ah. Oleh karena itu, banyak lembaga keagamaan maupun organisasi masyarakat Islam mengeluarkan fatwa akan jatuhnya talak di luar pengadilan, termasuk termasuk golongan Syi’ah ImamiyyahPenelitian ini bertujuan untuk membandingkan konsep fiqih talak pada Syi’ah Imamiyyah dengan konsep talak dalam Kompilasi Hukum Islamserta kesesuaiannya dengan aturan perkawinan di Indonesia. Penelitian ini menggunakan penelitian kualitatif dengan pendekatan perundang-undangan (statute approach) dan pendekatan komparatif (comparative approach) dengan metode penelitian kepustakaan (library research). Hasil penelitian menunjukkan bahwa terdapat banyak kesamaan dan perbedaan yang mendasar di antara kedua konsep tersebut. Untuk perceraian di hadapan pengadilan, ditemukan persamaan dengan Fiqih Syi’ah Imamiyyah yang memiliki persyaratan bahwa perceraian harus disaksikan oleh dua orang yang adil, dewasa dan berakal. Pengaturan KHI atas perceraian di depan pengadilan tidak diragukan lagi keabsahanya dan sesuai dengan Syariat Islam karena diambil berdasarkan hasil Ijtihad ‘Ulama di Indonesia. Tujuan aturan tersebut tidak lain adalah untuk melindungi hak dan martabat kaum wanita atas perlakuan buruk dari laki-laki yang dapat menjatuhkan talak secara sepihak.
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Salam, Abdul. "BUNGA BANK DALAM PERSPEKTIF ISLAM (STUDI PENDAPAT NAHDLATUL ULAMA DAN MUHAMMADIYAH)." JESI (Jurnal Ekonomi Syariah Indonesia) 3, no. 1 (May 24, 2016): 77. http://dx.doi.org/10.21927/jesi.2013.3(1).77-108.
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Abstract One of the problems is crowded and is still being debated in the Islamic economy is a matter of usury which is forbidden in the Koran . This debate mainly focused on what is really meant by riba in the Qur'an and how the economy of the Muslims who are held in the middle of the current capitalist economy and modern banking practices that require interest in economic activity .In existential presence of banking institutions can not be separated from economic problems of Muslims as a whole . Muslims who live in the modern system of value-free economy can not escape the " dependency " with banking institutions . consciously or unconsciously banking institutions have been brought up to the Muslims to accept the reality of banking today . It is then disturb the attention of many Muslim community organizations in Indonesia to revisit karaktreristik prohibited usury , presumably withdraw in this case the researchers raised two Islamic society organizations that have a large period of the Nahdhotul Ulama ( NU ) and Muhammadiyah . Where the existence of this organization opposing the giving fatwa against religious issues in society . The subject of this paper is to examine how the public views the two organizations on bank interest .From in-depth discussion can be concluded that : For NU that bank interest law it is forbidden either privately owned banks and state-owned banks . Furthermore , NU revealed that the interest taken by depositors in the bank is forbidden usury . As for Muhammadiyah presumably still skeptical about the presence or absence of ' usury illat on state-owned banks , as seen with the determination , that the law is a state -owned bank interest musytabihat . Reason said musytabihat , is because there are two tendencies are lawful or unlawful , as well as in a bank that does not distinguish between people who borrow money to borrow for consumption and produced . Then this should be avoided , except in an emergency ( forced ) . Muhammadiyah 's decision seems consistent with the notion that interest rates may have an emergency , such as Mustafa az - Zarqani opinion , saying that the bank is a reality that can not be avoided . Therefore Muslims should bermu'amalah with the bank for emergency consideration. Furthermore , Muhammadiyah states , that usury is forbidden by religion is flowering trait that is always accompanied by substance abuse and oppression chance . Being in force today did not cause a sense of oppression or disappointment by anyone interested Keywords: Bank, Interest, Riba, Nahdhotul Ulama, Muhammadiyah
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Maimun, Ach. "Memperkuat ’Urf dalam Pengembangan Hukum Islam." AL-IHKAM: Jurnal Hukum & Pranata Sosial 12, no. 1 (August 6, 2017): 22–41. http://dx.doi.org/10.19105/al-lhkam.v12i1.1188.
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Sejauh ini, keberadaan ’urf sebagai sumber hukum Islam tidak menonjol. Padahal `urf memiliki posisi penting untuk pengembangan Islam di Nusantara yang kaya budaya. `Urf dapat menjadi pembendung kolompok yang anti terhadap tradisi lokal. Para ulama sejatinya telah berbicara panjang lebar tentang ’urf sebagai dasar hukum. Para mujtahid dan mufti disyaratkan menguasai tradisi suatu masyarakat dan cermat mempertimbangkannya. Untuk itu diperlukan upaya penguatan ‘urf dalam rangka pengembangan hukum Islam agar dapat tetap berperan di masa depan. Tujuan itu dapat dilakukan dengan beberapa langkah, yaitu memperbaiki cara memahami dan mendudukkan nash sebagai landasan utama hukum Islam, menegaskan posisi fiqih sebagai hasil ijtihad manusiawi yang historis dan kultural, dan melakukan negosiasi antara doktrin Islam dengan tradisi sekaligus menciptakan tradisi baru sebagai wujud penerjemahan doktrin yang bersifat mutlak. (The existence of 'urf as one of sources of Islamic law is not dominant while it has an important position in the context of Islamic development in Indonesia, which is rich of culture and tradition. `Urf can be a barrier against those who are anti-local traditions. Actually, Islamic scholars have discussed a lot about ‘urf as the legal basis in the context of Islamic law. Mujtahid (experts in islamic law) and mufti (advisers on religious law) are required to be knowledgable of the traditions of a society and carefully consider them.Therefore, it is necessary to strengthen the 'urf for developing Islamic law in order to keep it playing a role in the future. In so doing, it is necessary to take several steps; improving the way to understand and place the texts of the Quran as the main foundation of Islamic law, affirming the position of Islamic jurisprudence as the result of historical and cultural human interpretation and judgement (ijtihad), and negotiating between Islamic doctrine and tradition while creating new traditions as a form of absolute doctrinal translation.
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Ainuri, Ahmad Fahri Yahya. "MAQASHID SYARI’AH SEBAGAI EPISTEMOLOGI PENDIDIKAN PANCASILA." Jurnal PROGRESS: Wahana Kreativitas dan Intelektualitas 8, no. 1 (June 29, 2020): 76. http://dx.doi.org/10.31942/pgrs.v8i1.3446.
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Abstract
As Indonesian people, of course we are familiar with religious groups with transnational ideologies that are oriented towards replacing government systems with Islamic systems (Imamat / Khilafah) based on the Qur'an and Hadith. Actually there is nothing wrong with the group's vision because the khilahfah system is a product of ijtihad of the predecessor ulama and normatively does not contradict Islamic law. It's just that the effort to coerce to change the law which has become a collective agreement in a country can legally be said as an act of rebellion and the act is not constitutionally justified. To address this phenomenon, the writer wants to give an understanding that implicitly our country (Indonesia) has actually implemented laws that are in accordance with Islamic sharia because the Pancasila ideology which is used as a national and state paradigm is fully in line with the sharia maqashid as contained in the Koran 'and Hadith which fully aims to educate people to become human beings who are deified, humane, united, just manifested into a common life (social life).
Keywords: Islamic maqashid, Epistemology, Pancasila Education.
Abstrak
Sebagai masyarakat Indonesia, tentu kita tidak asing dengan adanya kelompok beragama dengan ideologi transnasional yang berorientasi mengganti sistem pemerintahan dengan sistem Islam (Imamah/Khilafah) yang berlandaskan al-Qur’an dan Hadis. Sebenarnya tidak ada yang salah dengan visi kelompok tersebut karena sistem khilahfah merupakan produk ijtihad para ulama pendahulu dan secara normatif tidak bertentangan dengan syariat Islam. Hanya saja, usaha melakukan paksaan untuk merubah undang-undang yang sudah menjadi kesepakatan bersama dalam suatu negara secara yuridis bisa dikatakan sebagai tindakan pemberontakan dan tindakan tersebut tidak dibenarkan secara konstitusional. Untuk mensikapi fenomena tersebut penulis ingin memberikan pemahaman bahwa secara implisit negara kita (Indonesia) sebenarnya sudah menerapkan undang-undang yang sesuai dengan syari’at Islam karena ideologi pancasila yang dijadikan sebagai paradigma berbangsa dan bernegara sepenuhnya sejalan dengan maqashid syariah yang tertuang dalam al-Qur’an dan Hadis yang spenuhnya bertujuan untuk mendidik masyarakat menjadi manusia yang berketuhanan, berperikemanusiaan, bersatu, adil yang termanifestasi ke dalam kehidupan bersama (kehidupan sosial).
Kata Kunci : maqashid syariah, Epistemologi, Pendidikan Pancasila.
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Shuhufi, Muhammad, Fatmawati Fatmawati, Muhammad Qadaruddin, Jalaluddin B, Muttaqien Muhammad Yunus, and Nainunis M.Nur. "Islamic Law and Social Media: Analyzing the Fatwa of Indonesian Ulama Council Regarding Interaction on Digital Platforms." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 6, no. 2 (December 31, 2022): 823. http://dx.doi.org/10.22373/sjhk.v6i2.15011.
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The MUI fatwa serves as an answer to issues of Islamic law related to socio-religious issues in Indonesia. The fatwa comes through the ijtihad of the scholars so that it has legal authority so that Muslims have solutions to problems that arise. The article aims to examine Islamic law and social media which focuses on the MUI fatwa Number 24/2017 concerning guidelines for mu’āmalah and interacting using digital platforms. This research is sociological legal research that examines the function of law that works in social reality. Sociologically, the law functions as a tool to control and manipulate and change society for the better. The results of the study show that the MUI fatwa is a practical guideline for the use of social media, social interaction guidance, content verification guidelines, content creation, and content dissemination. So that ghibah, namīmah, intimidation, and hate speech will not occur. From the perspective of sociological law, the fatwa serves to provide guidance in social interaction so that society can be engineered and changed in a better direction. Thus, the fatwa as part of Islamic law is able to carry out its function as social control of society so that social media is used properly and usefully.
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Suhadi, Suhadi, Anis Mashdurohatun, and Gunarto Gunarto. "Reconstruction of Indonesian Islamic Law Compilation Using Madhhab Perspective Based on Justice Value." Scholars International Journal of Law, Crime and Justice 5, no. 3 (March 22, 2022): 122–27. http://dx.doi.org/10.36348/sijlcj.2022.v05i03.005.
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The purpose of this study is to describe the weaknesses of the Islamic Law Compilation (KHI) Practiced in Indonesia by examining and analyzing its contents and their problems from the perspective of the madhhab and reconstructing the KHI which contains Islamic law in the perspective of the madhhab based on the value of justice using the sociological juridical method. Informants as sources of research data are scholars, lecturers, judges, MUI, Islamic organizations, FKUB, Shi'i, Sunni, and Salafi Wahabi leaders. Data collection techniques with interviews and documentation. Data analysis goes through the stages of data collection, data reduction, data display, and verification. The results of the study found that (1) KHI only contains family law even though Islamic law is very complex and is not limited to family law. (2) Family law which is the formulation and result of the existing ijtihad of Indonesian ulama does not need to be revised because of its suitability and acceptance of various schools of thought in Indonesia. (3) Islamic law is always based on valid and recognized madhhabs and madhhabs in this world based on the 2004 Amman Treatise and 8 others, namely Sunni, Shi'i, Dhahiri, and Ibadli (Hanafi, Maliki, Shafi'i, Hambali, Dhahiri, Zaidi, Ja'fari, Ibadli). (4) There are 3 schools of thought that live and develop in Indonesia with their derivative mass organizations (Sunni Syafi'i, Sunni Hambali/Salafi - Wahabi, and Shi'i). (5) The three schools of thought in Indonesia are prone to conflict and can trigger disharmony and national disintegration. (6) The need for regulation of the recognition and harmony of various schools of thought in Indonesia through the KHI channel by reconstructing the 1991 Indonesian KHI with additions; recognition, protection, and harmony of various schools of thought with national insight as a complement to the contents of Islamic law and a unifying and harmonious forum that is based on justice-based law.
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Syafi'ie, M. "Pemikiran Organisasi Islam tentang Penerapan Hukum Pidana Islam: Tinjauan Hukum Hak Asasi Manusia." Undang: Jurnal Hukum 2, no. 2 (March 24, 2020): 225–64. http://dx.doi.org/10.22437/ujh.2.2.225-264.
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This paper elaborates the view of Islamic organizations in Indonesia about the application of Islamic criminal law in the form of cutting off hands, stoning, and whipping, and examining them based on human rights law. The Islamic Organizations whose views are explored here are Nahdlatul Ulama (NU), Muhammadiyah, Indonesian Mujahidin Council (MMI), and Jemaah Anshorut Tauhid (JAT). This article concludes, first, there are two different views of the Islamic Organization studied: one sees its application as a necessity or mandatory, and the other views it as the state responsibility that needs to consider the social interests according to its context. Of the four Islamic organizations studied, the first view was reflected in MMI and JAT, and the second view was on NU and Muhammadiyah. Second, the law of cutting off hands, stoning, and whipping, which for some Islamic organizations is seen as the right to practice worship and belief, cannot be justified by human rights norms. Although the rights to religion and belief are rights that are categorized as non derogable right, the implementation and application of religious teachings is actually categorized as derogable rights. Therefore, for reasons of protection of public security, public order, public health, morals, and fundamental rights and freedoms of others, the application of religious teachings, in this case the punishment for cutting off hands, stoning, and whipping, can be limited.
Abstrak
Artikel ini menguraikan pandangan atau pemikiran organisasi Islam di Indonesia tentang penerapan hukum pidana Islam berupa hukuman potong tangan, rajam, dan cambuk, dan menelaahnya berdasarkan hukum hak asasi manusia. Organisasi Islam yang digali pandangannya di sini adalah Nahdlatul Ulama (NU), Muhammadiyah, Majelis Mujahidin Indonesia (MMI), dan Jemaah Anshorut Tauhid (JAT). Artikel ini menyimpulkan, pertama, ada dua pandangan berbeda dari Organisasi Islam yang diteliti: yang satu memandang pemberlakuannya sebagai keharusan atau wajib, dan yang satu lagi memandangnya sebagai tanggungjawab negara yang perlu mempertimbangkan kepentingan sosial masyarakat sesuai konteksnya. Dari empat Organisasi Islam yang diteliti, pandangan pertama tercermin pada sikap MMI dan JAT, dan pandangan kedua pada NU dan Muhammadiyah. Kedua, hukum potong tangan, rajam, dan cambuk, yang bagi sebagian organisasi Islam dilihat sebagai hak untuk menjalankan ibadah dan keyakinan, tidak dapat dibenarkan oleh norma hak asasi manusia. Sekalipun hak beragama dan berkeyakinan merupakan hak yang terkatagori non derogable right, implementasi dan penerapan ajaran agama sesungguhnya terkatagori derogable rights. Karena itu, dengan alasan perlindungan keamanan publik, ketertiban publik, kesehatan publik, moral, serta hak dan kebebasan fundamental orang lain, maka implementasi ajaran agama, dalam hal ini hukuman potong tangan, rajam, dan cambuk, menjadi bisa dibatasi.
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Huda, Miftahul. "Peran Nadlatul Ulama dalam membantu Kampanye Pemerintah Menghentikan Pernikahan Anak di Indonesia." International Journal of Pegon : Islam Nusantara civilization 8, no. 02 (December 27, 2022): 1–16. http://dx.doi.org/10.51925/inc.v8i02.64.
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The issue of child marriage is a very serious issue in this 21st century, because child marriage will indirectly lead to poverty, and the United Nations has specifically given the authority to UNFPA to address this problem. Indonesia is included in the top 10 in the world in the number of child marriages, so the focus of the government is to reduce it, one of which is by increasing the age threshold to 19 years for women in 2019 in the Law. Through this Government Program, this paper tries to find out what Nadlatul Ulama's roles are in helping the government campaign to end child marriage in Indonesia, one of which is conducting cultural da'wah at Islamic boarding schools and their branches throughout Indonesia in collaboration with UNICEF.
Isu Pernikahan anak merupakan isu yang sangat serius pada abad 21 ini, karena pernikahan anak akan secara tidak langsung mengakibatkan kemiskinan, dan PBB secara khusus memberikan wewenang kepada UNFPA untuk menangani masalah ini. Indonesia masuk kedalam 10 besar dunia dalam jumlah pernikahan anak sehingga fokus pemerintah adalah untuk mereduksinya salah satunya dengan menaikkan ambang batas umur menjadi 19 tahun bagi perempuan 2019 lalu dalam UU. Melalui Program Pemerintah ini, tulisan ini mencoba mencari apa saja Peran Nadlatul Ulama dalam membantu kampanye pemerintah dalam mengehentikan Pernikahan anak di Indonesia, salah satunya adalah melakukan dakwah kultural di Pesantren – pesantren dan cabang cabang mereka di Seluruh Indonesia dengan kerjasama dengan UNICEF
Pernikahan Anak, UU Pernikahan, Nahdlatul Ulama
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Laffan, Michael. "The Fatwā Debated? Shūrā in one Indonesian Context." Islamic Law and Society 12, no. 1 (2005): 93–122. http://dx.doi.org/10.1163/1568519053123920.
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AbstractIn July 2002 I attended a series of consultative iftā sessions, known as Bahsul Masail, held at a general meeting convened by Nahdlatul Ulama (NU), an Islamic organisation that represents traditionalist fiqh in Indonesia. Based upon close observation of the sessions, I show how consultation with the lay membership of NU impacted upon four fatwās drafted by the executive. These fatwās discuss NU's guiding principle, its definition of the Ahl al-Sunna wa'l-Jamā'a, the call for Sharīa to be adopted by the state, and the permissibility of suicide bombs as a weapon of war. I argue that although the NU membership may apply pressure to discuss an issue or to call for a fatwā and their voices may well alter the phrasing of a fatwā, the resulting declarations are largely shaped by the political concerns of its executive board.
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Purwono, Heru. "KEBIJAKAN PENGAMPUNAN PAJAK DI INDONESIA: STUDI ANALISIS MASLAHAH MURSALAH." JURISDICTIE 8, no. 2 (February 26, 2018): 193. http://dx.doi.org/10.18860/j.v8i2.4561.
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The State of Indonesia is a State of Law, so in the case of the policy being made it must be based on the law. Fulfillment of the State’s treasury not using the concept of Islamic State such as zakat, but using taxes, whose legal basis is not derived from the Quran or Sunnah but based on the ijtihad scholars related tax law is based on the Qur’an and Sunnah. This journal study aims to find out how the policy of tax amnesty in indeneia is contrary to the constitution or not, and this writing will also describe how the Islamic view of tax forgiveness. This type of research is normative juridical and research approach is approach concept and approach of law. The results of this study indicate that tax forgiveness in Indonesia is not only for tax runners, but also for tax officials who are negligent in carrying out duties in taxes, tax amnesty is very useful to improve the tax system in Indonesia, tax administration and when viewed from the concept of Mashlahah (Islamic law), the forgiveness of taxes including Mashlahah Dharuriyah which can be useful for Hifzh al-Nafs (keeping soul), and Hifzh al-Mal (guarding the treasures) of all Indonesian people.<br />Negara Indonesia adalah Negara Hukum, maka dalam hal kebijakan yang dibuat harus berdasar pada hukum. Pemenuhan uang kas Negara bukan menggunakan konsep Negara Islam seperti zakat, tetapi menggunakan pajak, yang dasar hukumnya bukan berasal dari Quran atau Sunnah akan tetapi berdasarkan ijtihad para ulama terkait hukum pajak tersebut yang didasarkan pada Qur’an dan Sunnah. Penelitian jurnal ini bertujuan untuk mengetahui bagaimana kebijakan pengampunan pajak di indonesia apakah bertentangan dengan konstitusi atau tidak, dan penulisan ini juga akan mengurai bagaimana pandangan Islam terhadap pengampunan pajak. Jenis penelitian ini adalah yuridis normatif dan pendekatan penelitiannya adalah pendekatan konsep (satute approach) dan pendekatan undang-undang (statute approach). Hasil dari penelitian ini menunjukkan bahwa pengampunan pajak di Indonesia bukan hanya untuk para pelari pajak saja, akan tetapi juga untuk petugas pajak yang lalai dalam menjalankan tugas dalam menarik pajak, amnesty pajak sangat bermanfaat untuk memperbaiki system perpajakan di Indonesia, administrasi perpajakan dan jika dilihat dari konsep Mashlahah (hukum Islam), pengampunan pajak termasuk Mashlahah Dharuriyah yang dapat berguna untuk Hifzh al-Nafs (menjaga jiwa), dan Hifzh al-Mal (menjaga harta) seluruh rakyat Indonesia.
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Tahir, Masnun. "Menjadi Muslim di Negara Multikultural: Dinamika, Tantangan dan Strategi dalam Perspektif Fikih Multikultural." AL-'ADALAH 14, no. 2 (December 30, 2018): 263. http://dx.doi.org/10.24042/adalah.v14i2.2138.
Full textAbstract:
Indonesian Islam is a unique one, pluralist and multiculturalist as Nahdlatul Ulama Islam, Muhammadiyah Islam, Shiah Islam, Sunni Islam and much more which has diverse consequences for its followers. As matter of fact, the diversity continues to face challenges. An Accusation against moderate and multiculturalism through violence is perpetrated by individual actors, mass organization and the most authoritatve institution that should be the guarantor of religious moderatism within the framework of Indonesian-ness. At the extreme level, the resistance is manifested in a series of intolerant actions such as expulsion.This paper aimed to present how life strategy in the nuances of multicultural from the perspective of Islamic law. The idea of fiqh that is sensitive to multiculturalism becomes important for Muslims in Indonesia to have a diversity of perspectives in the daily basis.
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Hadziq, Yusuf. "MASLAHAH AL-MURSALAH DALAM KEHIDUPAN BERBANGSA DAN BERNEGARA (Perspektf NU dan Ulamā Mazdhāhib AL-Arbā’ah )." Al-Maslahah : Jurnal Ilmu Syariah 16, no. 1 (April 13, 2020): 144–76. http://dx.doi.org/10.24260/al-maslahah.v16i1.1566.
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Islamic Shari’ah is very concerned about the realization of welfare and general benefit in the life of the nation and state. Public benefit accommodates the interests of all parties regardless of faith, class, skin color and does not contradict with Islamic law (Qur'an, hadith, ijmâ and qiyas). Maslahah 'âmmah is the benefit that leads to the principle of justice, freedom and human equality in front of law. Maslahah 'âmmah must have the principle of syûra (deliberation), Maslahah 'âmmah is determined, must go through representative institutions as the aspirations of the people, as well as for their interests, which is decided in the Law on people's representative institutions (majlis istisyâri) which the government must guide as honest executors and consequently, and there must be positive support and control over representative institutions as formulators (legislative), as law enforcing judiciary (judiciary). The implication of the difference in the concept of maslahah 'âmmah will increase the breadth of the concept or make it easier to limit and seek decisions of public interest (maslahah 'âmmah), in accordance with the times that are increasingly rotating in the midst of life. Because in essence, all of this comes down to one goal, namely the realization of benefit 'âmmah (universal goodness). Ijtihad produced by Nahdlatul Ulama, in realizing maslahah 'ammah and rejecting danger, is elastic in accordance with the times and conditions. Because the two concepts of NU and madzhâhib al-Arbâ'ah can complement or strengthen both of them, and the decisions that NU come up are stronger. Because NU in formulating maslahah 'âmmah only adds or completes it. For example, decisions must be based on the provisions of syûra (voice of government and people).
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Ali Anwar, Muhamad. "Management of Active Learning Strategies in Learning Fiqh in General Department Students." AL-HAYAT: Journal of Islamic Education 3, no. 2 (December 26, 2019): 212. http://dx.doi.org/10.35723/ajie.v3i2.62.
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The success of learning in an educational institution depends on creativity in learning from the teacher's business. Because he is a teacher, he must bring the learner towards the goals he has set. This study describes how the planning, implementation, evaluation of active learning strategies in learning jurisprudence (Islamic law) in students majoring in Mathematics and Natural Sciences (MIPA) in Madrasah Aliyah Nahdlatul 'Ulama (MA-NU) Mojosari, Loceret, Nganjuk, East Java, Indonesia. This study uses an interpretive paradigm through a qualitative approach, a type of case study research. The results of the study found several related to the planning, implementation, and evaluation of active learning in fiqh learning carried out at the study site, all by the concept of the theory although there are still improvements in terms of implementation that will automatically affect the results, so the teacher must work extra hard to perfection through continuous evaluation.
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Kholis, Nur. "PERTAUTAN AGAMA DAN BUDAYA DALAM KEISLAMAN KOMUNITAS PITI JEPARA." Sabda : Jurnal Kajian Kebudayaan 14, no. 1 (November 26, 2019): 82. http://dx.doi.org/10.14710/sabda.14.1.82-91.
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This study aims to identify variants of Islamic religiosity in Chinese Muslim life as reflected in the organization of the Indonesian Chinese Islamic Association (Persatuan Islam Tionghoa Indonesia/PITI). This organization has distinctive features about how dialogue between Islam, Chinese ethnicity, implementation of Indonesian Islamic law legislation, and Javanese culture occured. This study uses a symbolic-interpretative anthropology approach. The conclusion of this study includes as the following (1) the organizational system of PITI in Jepara district is driven by indigenous Muslims who are active as administrators of the Nahdlatul Ulama in Jepara district and only two people of Chinese descents are administrators, while others are members; on the other hand, the involvement of "influential people" in the political world in Jepara also supports its existence. As for the organization funding is obtained and managed independently in the management level in Jepara; (2) Islamic characteristics of the PITI Muslim community in Jepara regency include muallaf status, feeling of being a minority but having sufficient economic, secular-materialist tendencies, prominent Chinese culture, and still strong pressure from family circles for Islam; and (3) the dimensions of Chinese socio-culture and the lives of indigenous people are more visible in socio-cultural life than the influence of religious norms.
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Hidayat, Ilham, Yaswirman Yaswirman, and Mardenis Mardenis. "Problems Arising from Talak Divorce Outside the Court." International Journal of Multicultural and Multireligious Understanding 6, no. 10 (July 23, 2019): 138. http://dx.doi.org/10.18415/ijmmu.v6i10.919.
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The birth of the Marriage Law No. 1 of 1974, especially the breakup of marriage has led to the dualism of Islamic law in Indonesia. Regarding Divorce on the one hand, Muslims are taught in Islamic fiqh that Divorce is the right of a husband, where if a wife is mentally ill even without a witness, then the divorce falls, while the marriage law in Indonesia, including the Islamic ummah, is specifically regulated in the Law Compilation Islam, determines that divorce can only be done before a religious court after going through a trial. Moreover, two Islamic organizations in Indonesia, namely Muhammadyah and Nahdlatul Ulama have different opinions. On the one hand, NU in the 28th Congress in Yogyakarta in 1989 gave a legal decision that Divorce was the husband's prerogative which could be dropped anytime and anywhere even without reason. If the husband has dropped divorce outside the Religious Court, then the divorce is valid. While the Majlis Tarjih Muhammadiyah in his fatwa that was tried on Friday, 8 Jumadal Ula 1428 H / 25 May 2007 M gave a ruling that divorce must be carried out through a court examination process, divorce carried out outside the court was declared invalid. The views of NU and Muhammadiyah above reflect a contradiction. Therefore the Indonesian Ulema Council based on the MUI IV 2012 Fatwa gave a fatwa as a middle way to resolve these differences with its fatwa that divorce outside the legal court is valid provided there is a syar'i reason that the truth can be proven in court. Iddah Divorce is calculated since husband drops divorce and for the benefit of benefit and guarantees legal certainty, divorce outside the court must be reported (ikhbar) to the religious court. With the Normative Juridical research method, the author tries to discuss the problem, namely trying to find the problems that arise as a result of these rules and find a way out how the MUI fatwa can be applied. From the results of the study, the authors conclude that the unrecognized Divorce legality outside the court causes legal chaos due to uncertain laws for the Islamic ummah, namely in terms of when the fall of divorce and the end of the iddah period, concerning triple divorce, concerning the validity of the status of children born after the fall Divorce and concerning the validity of the second marriage and the status of the child that was born which could damage the religion and descent of the Islamic ummah in Indonesia. If Marriage is legal according to the religion, then Divorce should also be valid if carried out according to the religious law. Factors that cause divorce outside the court include economic factors, juridical factors, sociological factors and customs factors, regarding the distribution of marital assets due to divorce outside the court, in general, the community resolves issues regarding marital property in a family manner by including local ulama and traditional leaders.
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Saputri, Ayu Devi, Hana Istiqomah, and Adi Isma. "PERAN UNUGIRI BOJONEGORO DALAM MENCEGAH KORUPSI UNTUK GENERASI MUDA DI ZAMAN NOW." JEC (Journal of Education and Counseling) 1, no. 2 (December 22, 2018): 113–22. http://dx.doi.org/10.32665/jec.v1i2.58.
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This article discusses the role of University of Nahdlatul Ulama Sunan Giri Bojonegoro in an effort to prevent corruption in the young generation of today. Corruption is the greatest form of enemy of any nation especially in Indonesia. Therefore, nowadays, corruption prevention efforts have been intensified to minimize corruption cases in this country. Prevention efforts through instilling anti-corruption character education as well as religious knowledge from an early age to the next generation teach that in Islamic law it is said that corruption is a bad deed or misappropriation of funds, authority and time for personal gain so as to cause harm to others or in short is to take something not our rights. Therefore we can start from the campus because the campus is the most intensive training place for the prevention of corruption. Students have an important role in the movement of the nation, including the prevention of corruption. combating corruption is indeed difficult but it would be better to build students who have anti-corruption character
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Jannah, Roudhotul, and Sulhani Hermawan. "Hukum Sunat Perempuan dalam Pemikiran Musdah Mulia." Jurnal Al-Hakim: Jurnal Ilmiah Mahasiswa, Studi Syariah, Hukum dan Filantropi 4, no. 1 (May 20, 2022): 1–14. http://dx.doi.org/10.22515/alhakim.v4i1.5008.
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Controversy regarding female genital mutilation based on arguments occurred from various circles, both scholars, health experts and academics. Indonesia did not escape the debate. The Indonesian Ulama Council (MUI) and the two largest Islamic Community Organizations (Ormas) in Indonesia issued different fatwas. MUI has a sunnah fatwa, the Batsul Masa'il Institute of Nahdlatul Ulama (NU) has a sunnah and obligatory fatwa, and the Muhammadiyah Tarjih Institute condemns it as haram. In the midst of the heat of this feud, Musdah Mulia, a progressive Muslim feminist, came up with her thoughts on banning female genital mutilation. The focus of this research is Musdah Mulia's thoughts on female genital mutilation. This study aims to determine the characteristics and legal arguments of Musdah Mulia's thoughts on female genital mutilation. This study uses qualitative methods, while in collecting data the author used primary data in the form of interviews and secondary data from literature review in the form of books, articles and publications of scientific papers related to research. As for the analysis, the author used descriptive analysis method, which is a way of writing that prioritizes observations of actual symptoms, events and conditions in the present and then concludes things that are considered important and relevant. The results of the research show that Musdah Mulia's thoughts on female genital mutilation based on the arguments in the Al-Qur'an and Hadits. Musdah also emphasized aspects of benefit, basic medical and human rights. Practicing female circumcision is tantamount to doing things that are dangerous to women. Therefore, based on the above considerations, Musdah Mulia said the appropriate rule of law is la ḍarara wa la ḍirar, the meaning of which is to stay away from something dangerous is prioritized. Abstrak Kontroversi mengenai sunat perempuan dengan dilandaskan argumentasi-argumentasi terjadi dari berbagai kalangan, baik ulama, ahli kesehatan maupun akademisi. Indonesia tidak luput dari perdebatan tersebut. Majelis Ulama Indonesia (MUI) dan juga dua Organisasi Kemasyarakatan (Ormas) Islam terbesar di Indonesia mengeluarkan fatwa yang berbeda. MUI berfatwa sunnah, Lembaga Batsul Masa’il dari Nahdlatul Ulama (NU) berfatwa sunnah dan wajib, dan Lembaga Tarjih Muhammadiyah menghukumi haram. Di tengah hangatnya perseteruan ini, Musdah Mulia, seorang feminis muslim progresif, muncul dengan pemikirannya yang melarang sunat perempuan. Fokus dari penelitian ini adalah pemikiran Musdah Mulia tentang sunat perempuan. Penelitian ini memiliki tujuan untuk mengetahui karakteristik dan juga argumentasi hukum pemikiran Musdah Mulia tentang sunat perempuan. Penelitian ini menggunakan metode kualitatif, dalam mengumpulkan data penulis menggunakan data primer berupa wawancara dan data sekunder kajian kepustakaan berupa buku, artikel dan publikasi karya ilmiah. Analisis yang penulis gunakan metode deskriptif analisis, yaitu cara penulisan yang mengutamakan pengamatan terhadap gejala, peristiwa dan kondisi aktual pada masa kini kemudian menyimpulkan hal-hal yang dianggap penting dan relevan. Hasil dari penelitian menunjukkan bahwa pemikiran Musdah Mulia tentang sunat perempuan didasarkan oleh dalil-dalil dalam Al-Qur’an dan Hadis. Musdah juga menekankan aspek kemaslahatan, dasar medis dan hak asasi manusia. Dengan melakukan praktik sunat perempuan berarti sama saja dengan melakukan hal yang berbahaya kepada perempuan. Oleh karenanya, berdasarkan pertimbangan-pertimbangan di atas, Musdah Mulia mengatakan kaidah hukum yang tepat adalah la ḍarara wa la ḍirar, maksudnya adalah menjauhi sesuatu yang membahayakan diutamakan.
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Anam, Ahmad Khoirul. "BAHTSUL MASAIL DAN KITAB KUNING DI PESANTREN." International Journal of Pegon : Islam Nusantara civilization 1, no. 01 (July 2, 2018): 103–38. http://dx.doi.org/10.51925/inc.v1i01.8.
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Bahtsul masail is one of the mechanisms of Islamic jurisprudence in Indonesia which is done collectively (jama’ i). Forum that comes fromthis pesantren is not consisted of permanent council, but open to kiai and jurisprudence. The term bahtsul masail itself comes from pesantren, which is a substitute for the word ijtihad or istinbath. Bahtsul masail can also be referred to as intellectual forum of pesantren outside the learning system. In the tradition of pesantren learning, the students studied the yellow book with sorogan and bandongan system. In the sorogan tradition, the santri individually get direct guidance from the kiai or ustadz. While in the bandongan system the santri together listened to the reading and explanation of the kiai while giving notesto their respective books. While the mass bahsul masail in pesantren is a higher-level recitation system, involving senior santri who have met certain scientific standards, or alumni who have completed the education phase at the pesantren. In this issue the senior students and alumni of pesantren are ‘challenged’ to think hard and solve various religious problems faced by the surrounding community with the reference of ‘kitab kuning’ that have been studied. Bahtsul masail not only serves as a forum for discussion or assessment forums, more than that bahtsul masail becomes a forum of legal determination on some importantissues concerning the problematic of people from time to time. When it was adopted by Nahdlatul Ulama (NU) since the founding of the organization in 1926, bahtsul masail has grown, both in terms of the choice of masail (question), as well as its procedures of discussion and ratification; according to the development flow of NU organization from year to year. It can be simply said that the first bahtsul masail was a forum to seek the reference of various religious questions (masa’il diniyyah) from collective kitab kuning (jama’ i).
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Koswara, Asep, Hasan Bisri, and Ayi Ishak Sholih Muchtar. "Pendapat Syaikh Nizhamuddin Al-Balkhi dalam Kitab Fatawa Al-Hindiyyah tentang Ittishal antara Ijab dan Kabul Akad Nikah." Istinbath | Jurnal Penelitian Hukum Islam 14, no. 2 (November 5, 2020): 131. http://dx.doi.org/10.36667/istinbath.v14i2.479.
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Marriage is considered valid if it has fulfilled the terms and conditions of marriage. Among the pillars of marriage are the consent and kabul. Based on the law of origin, the ulama agreed that the consent came from the bride, while the Kabul came from the groom. However, in the matter of ittishal between the consent and the marriage contract, the scholars have different opinions. If there is no ittishal between the consent and the marriage ceremony, then the contract is still considered valid while it is still focused on the contract procession and not for a long time. The objectives of the research are, (1) knowing and analyzing the opinion of Shaykh Nizhamuddin Al-Balkhi about ittishal between consent and kabul in the marriage contract, (2) knowing the basis of the legal arguments used by Shaykh Nizhamuddin Al-Balkhi regarding ittishal between consent and kabul in the marriage contract, and (3) knowing the ijtihad method used in his istimbath al-hukminya. In this thesis research the writer uses qualitative research methods, namely research methods that produce descriptive data in the form of words or written utterances from people or observed behavior. This type of research is a research library. The results showed, 1) The law of ittishal between consent and the marriage of marriage according to Shaykh Nizhamuddin Al-Balkhi in the fatawa al-hindiyyah book that ittishal between ijab and kabul nikah is only fi majlisin wahidin. The ittishal of the marriage contract that is valid in Indonesia is regulated in the Islamic Law Compilation (KHI) in article 27: consent and kabul between the guardian and the prospective groom must be clear in sequence and not intermittent. 2) The legal basis used by Shaykh Nizhamuddin Al-Balkhi in the matter of ittishal between consent and kabul akad nikah, namely the hadith of the Prophet narrated by Abu Dawud. 3) The ijtihad method used by Shaykh Nizhamuddin Al-Balkhi is qiyas. Shaykh Nizhamuddin al-Balkhi confirmed that the marriage contract was one majlis but did not work with the marriage contract that was represented and in a different place with the condition that there must still be witnesses.
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Wahyudin, Rian. "RE-READING HATTA'S THINKING IN MOVEMENT: BETWEEN ISLAM AND NATIONALISM." Mimbar Agama Budaya 38, no. 1 (June 13, 2021): 1–17. http://dx.doi.org/10.15408/mimbar.v38i1.21005.
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Abstract. This article reviews the perspectives of Mohammad Hatta as one of the Indonesian founding fathers in regards between Islam and nationalism. Many scholars, historians, and intellectuals have deemed that Hatta was a secular nationalist who separated national propositions from religious values. Whereas, on the contrary, both his actions and thoughts were in line with the noble of Islamic values, not only when he wanted to establish the Indonesian Islamic Democratic Party in 1967 with several other activists such as alumni of Islamic Students Association (HMI), PII, the Indonesian Islamic Syarikat Party, and Nahdlatul Ulama (NU) figures, but also Hatta's Islamic integrity already seen during the movement, when he was active in both the Indonesian Association (PI) organization in 1921-1930 and the Indonesian National Education (PNI Baru) in 1931-1932. For instance, Hatta proposed his thoughts on peace, which he took from Qur’an surah al-Fatihah verse two. According to him, the concept of peace is the highest law in Islam; therefore, every free nation must uphold peace. He continued, the statement "God is the Most Gracious and Most Merciful" must be applied to create security and convenience among human beings. In February 1927, while serving as the administrator of the Indonesian Association in the Netherlands, Hatta and Nazir Pamontjak, Ahmad Subardjo, Gatot Tarumihardja, and Abdul Manaf were serving as the administrator of the Indonesian Association became delegators at the presidium meeting "Congress Against Imperialism and Colonial Oppression." This event was organized by the “League Against Imperialism and for National Independence” in Brussels, Belgium. There Hatta and his fellows sat on a par with delegates from other countries such as Chen Kuen and Liau Hansen (China), Roger Baldwin (United States), Jawaharlal Nehru (India), Willi Munzenberg and Georg Ledebour (Germany), and several delegates from France, Belgium, Latin America, England, and Czechoslovakia to oppose all forms of oppression and demand the independence of Indonesia and other occupied countries to achieve world peace. Moreover, the identity of Mohammad Hatta is known well as a figure who came from a family of well-known merchants and scholars in Minang, coupled with his expertise in associating with nationalist figures, made Islamic integrity not appeared by attributive religious symbols, but rather by his behavior, thoughts, and attitudes in everyday life. Abstrak. Artikel ini mengulas tentang pemikiran salah satu bapak bangsa, Mohammad Hatta mengenai hubungan antara Islam dan nasonalisme. Banyak Sarjana, Sejarawan dan Cendikiawan masih menganggap bahwa Bung Hatta adalah seorang nasionalis sekuler, memisahkan soal-soal kebangsaan dari ajaran agama. Tindak-tanduk bahkan pemikirannya malah sejurus dengan nilai-nilai luhur Islam, bukan hanya saat dirinya dan beberapa aktivis lain seperti alumni HMI, PII, Partai Syarikat Islam Indonesia dan tokoh NU yang hendak mendirikan Partai Demokrasi Islam Indonesia pada tahun 1967, keberislaman Bung Hatta justru sudah terlihat pada masa pergerakan baik saat aktif di organisasi Perhimpunan Indonesia (PI) tahun 1921-1930 maupun di Pendidikan Nasional Indonesia (PNI Baru) tahun 1931-1932. Pemikirannya tentang perdamaian misalnya Hatta justru mengambilnya dari Surat al-Fatihah ayat dua. Konsep damai menurutnya hukum yang paling tinggi dalam Islam, oleh karenanya tiap-tiap bangsa yang merdeka harus menjunjung tinggi perdamaian. Menurutnya, “Allah yang Maha Pengasih dan Maha Penyanyang” itu harus diamalkan agar tercipta keamanan dan kenyamanan antar sesama umat manusia. Pada bulan Februari 1927 saat menjadi pengurus Perhimpunan Indonesia di Belanda, Bung Hatta bersama Nazir Pamontjak, Ahmad Subardjo, Gatot Tarumihardja dan Abdul Manaf menjadi delegator pada rapat presidium “Kongres Menentang Imperialisme dan Penindasan Kolonial”. Kegiatan ini diselenggarakan oleh “Liga Menentang Imperialisme dan untuk Kemerdekaan nasional” di Brussel, Belgia. Di sana Hatta dan kawan-kawan duduk sejajar dengan delegator dari negara lain seperti Chen Kuen dan Liau Hansin, (China), Roger Baldwin (Amerika Serikat), Jawaharlal Nehru (India), Willi Munzenberg dan Georg Ledebour (Jerman), dan beberapa utusan lain dari Prancis, Belgia, Amerika Latin, Inggris dan Cekoslovakia untuk menentang segala bentuk penindasan dan menuntut kemerdekaan negara Indonesia dan negara lainnya yang sedang dijajah agar terwujudnya perdamaian dunia. Jati diri Bung Hatta yang berasal dari keluarga saudagar dan ulama masyhur di Ranah Minang ditambah dengan kepiawaiannya dalam bergaul dengan tokoh-tokoh nasionalis membuat corak keberislaman Hatta tidak ditonjolkan dengan simbol-simbol agama yang atributif, melainkan ditonjolkan dengan tingkah laku, pemikiran dan sikap dalam kehidupan sehari-hari.