bluuebunny/crossref_metadata_2025 huggingface dataset:
Upacara Siklus Kelahiran Anak Menurut Masyarakat Nahdhatul Ulama Waru Sidoarjo Jawa Timur
Authors: Syafaq Hammis
Published: December 2024

There are a series of rituals commencing the birth of a baby in the Traditional Muslim Community of Waru Sidoarjo which is affiliated with Nahdlatul Ulama (NU) organization. The rituals are tingkeban in the seventh month of pregnancy, babaran and brokohan after the child labor, pasaran in the fifth day of the child, aqiqah for cutting the hair of the child and khitanan when the child is circumcised. In interpreting the meaning of these ritual cycles, the community is divided into three variants: the first is those who believe that the ritual is part of bid'ah or innovation forbidden in Islam. This group is termed a reformed NU. They would attend the ritual when they were invited. The second are those who consider the ritual part of religious practice, founded on the interpretation of the Qur'an. Hadith and Athar, and opinions of Muslim jurists. They acknowledge the rituals as innovation, which is a good one and, therefore, applicable. The group is called a traditionalists-normative NU. The third are those who state that the rituals are ancestors' traditions, which do not have to be religiously interpreted or founded. The group is dubbed a traditional-syncretic NU.
[Di antara upacara siklus kelahiran yang dilaksanakan oleh masyarakat NU di Waru adalah tingkeban, upacara yang diadakan pada bulan ketujuh dari masa kehamilan, babaran atau brokoan, yaitu upacara pada saat kelahiran bayi, pasaran, upacara pada hari kelima sesudah kelahiran, aqiqah, upacara penyembelihan kambing dan pemotongan rambut si bayi dan khitan. Dalam memaknai upacara siklus siklus kelahiran anak, masyarakat NU di Waru terbagi menjadi tiga varian: Pertama, NU-reformis, mereka yang memaknai upacara siklus kelahiran anak karena termasuk dalam kategori bid'ah, sementara semua bid'ah itu dilarang oleh agama dan tidak ada kategorisasi bidah hasanah dan sayyiah. Meskipun menolak, mereka tetap hadir dan mengikuti prosesi upacara siklus kelahiran anak jika mendapat undangan dari tetangga. Kedua, NU-tradisionalis normatif, mereka yang memaknai upacara siklus kelahiran anak sebagai praktik keagamaan yang memiliki landasan normatif dari al-Quran, hadis, athar, dan pendapat ulama. Jika dikategorikan sebagai bagian dari bid'ah karena Nabi tidak pernah melakukannya, maka upacara ini sebagai bagian dari bentuk bidâ€˜ah yang positif (bid'ah hasanah). Ketiga, NU-tradisionalis sinkretis, mereka yang memaknai upacara siklus kelahiran anak sebagai tradisi nenek moyang, sehingga dalam melaksanakan upacara ini, mereka tidak merujuk pada landasan normatif yang dianut oleh ulama NU.]
Faktor Terjadinya Kehamilan Sebelum Menikah di Wilayah Kantor Urusan Agama Tegalsari Surabaya
Authors: Rohmawati Eni Dyah Ayu
Published: December 2024

This article discusses factors of pregnancy outside of wedlock in Tegalsari, Surabaya. The factors are adultery and rape. For Muslims in Indonesia, the commitment to religion remains strong, including in observing the prohibition of pre-marital sexual intercourse which is considered major sin in Islam. However, in big cities like Surabaya such commitment is diminishing, especially among Muslim youths. In Tegalsari district, the main factor for the occurrence of pregnancy outside wedlock is this lack of religious commitment. In addition, the urban environment such as loose parental supervision and technological advancement also contributes to the frequent occurrence of pregnancy outside of wedlock. In responding to this deteriorating situation, KUA (the office of religious affairs) which is in charge of marriage registration for Muslims, urges parents to supervise their children in their social lives and to make sure good education, especially religious education. In relation to legal aspect of marriage of pregnant women, the KUA officers referred to the four Islamic jurisprudence schools, namely Hanafi, Maliki, Syafi'I, and Hanbali who state that the marriage is valid and they become husband and wife.
[Artikel ini membahas tentang faktor terjadinya kehamilan sebelum menikah di wilayah KUA Tegalsari Surabaya. Faktor-faktor terjadinya kehamilan di luar nikah di wilayah KUA Kecamatan Tegalsari Surabaya antara lain: seks pra nikah (zina) dan perkosaan (karena paksaan). Adapun faktor yang mempengaruhi penyebab terjadinya kehamilan di luar nikah adalah:Â  Faktor individual yaitu Lemahnya mental spiritual sebesar 40% danÂ  faktor lingkungan sebesar 60% antara lain: orang tua dan perkembangan IPTEK yang berdampak negatif. Prosentase yang menunjukkan faktor utama dalam mempengaruhi penyebab terjadinya kehamilan sebelum menikah di Wilayah KUA Tegalsari Surabaya adalah faktor lingkungan. Pengaruh lingkungan adalah faktor utama yang menyebabkan timbulnya penyimpangan seksual, sehingga mengakibatkan kehamilan sebelum menikah. Adapun, usaha dari pejabat KUA untuk menanggulangi atau mewaspadai terjadinya kehamilan sebelum menikah adalah memberi pengetahuan orangtua untuk mengawasi anak-anaknya dalam bergaul, dan juga memberikan pendidikan agama sejak dini sehingga anak-anak bisa membawa diri ke pergaulan yang lebih baik dan tidak dipengaruhi oleh orang lain. Mengenai praktek di KUA Kecamatan Tegalsari Surabaya tentang kawin hamil, mengacu pada keempat mazhab (Hanafi, Maliki, Syafi'i dan Hambali) yang mana mereka berpendapat, bahwa perkawinan keduanya sah dan boleh bercampur sebagai suami isteri dengan ketentuan, bila si pria itu yang menghamilinya dan kemudian baru ia mengawininya.]
Penanganan Terhadap Perempuan Korban Kekerasan
Authors: Warjiyati Sri
Published: December 2024

Violence against women in Indonesia has been recognized as a serious problem. Violence against women can be found everywhere such as in family, workplace, community and state, in the form of physic, psychology, sexual and economy. Perpetrators of violence against women can occur in various ways, ranging from individual, groups in society, and in a state institution with the main target toward women; children, adults, and including women with disabilities. It can be due to lack of knowledge and understanding of women to Undang-Undang No. 23 tahun 2004. Consequently, those who become the victim of violence are still trying to survive because of their fear to husband’s retaliation, the lack of shelter, their fear to the people’s negative assumption, their low self-confidence, and the reason of the children’s interest. In these difficult conditions, most wives still love their husband and defend their marriage. The awareness enhancement of law for women which is continually made might reduce the violence against women as mandated by Undang-Undang No. 23 tahun 2004.
[Kekerasan terhadap perempuan di Indonesia telah diakui sebagai permasalahan yang serius. Kekerasan terhadap perempuan ini dapat ditemukan di mana-mana, baik di lingkungan keluarga, tempat kerja, masyarakat dan negara, dalam bentuk kekerasan fisik, psikis, seksual dan ekonomi. Pelaku kekerasan terhadap perempuan dapat terjadi secara beragam, mulai dari perorangan, kelompok-kelompok yang ada di masyarakat, maupun institusi-institusi negara dengan sasaran perempuan, baik anak, dewasa maupun usia lanjut, termasuk kaum perempuan penyandang cacat. Hal ini dapat disebabkan karena rendahnya pengetahuan dan pemahaman perempuan terhadap UU No. 23 tahun 2004, sehingga mengakibatkan perempuan menjadi korban kekerasan tetap berusaha mencoba bertahan. Hal ini karena adanya rasa takut pembalasan suami, tidak adanya tempat berlindung, takut dicerca masyarakat, rasa percaya diri yang rendah, alasan kepentingan anak, dan sebagian isteri tetap mencintai suami mereka serta mempertahankan perkawinan. Peningkatan kesadaran hukum bagi perempuan yang terus menerus dilakukan diharapkan angka kekerasan terhadap perempuan dapat ditekan sesuai dengan amanah Undang-Undang No. 23 tahun 2004.]
Asas Monogami Terbuka dalam Perundang-Undangan Perkawinan Islam di Indonesia
Authors: Sam'un Sam'un
Published: December 2024

The existence of the effort of the Islamic family law reform in a number of Muslim countries in the 20th century has resulted a number of Islamic law, which has been conceived and began to change, though many of the changes are not so radical. One of the changes is the emergence of the open principle of monogamous as manifested in Undang-Undang No. 1 year 1974 about marital contract. It is mentioned that the original principle of marriage is monogamous. However, in the next article, Undang-Undang about marital contract is likely to open a way for husband to do polygamy which is then called an open principle of monogamous. In fact, there is a similarity between understanding of classical jurisprudence and Undang-Undang of marital contract, it is allowing conducting polygamy. However, Undang-Undang of marital contract initiates that every husband who wants to be polygamous must gain the permission from religion court. This permission is the intersection between both since it is a manifestation of one of the conditions that must be met by a husband when he is about polygamy, which is fair to all wives. The purpose of all above considerations is indeed to minimize the chance of conducting polygamy that is in line with the purpose of the renewal of Islamic law itself, namely the improvement of the woman's status.
[Adanya usaha pembaharuan Hukum Keluarga Islam di sejumlah negara Muslim pada abad ke-20 ini mengakibatkan sejumlah pokok-pokok Hukum Islam yang selama ini dipahami, mulai mengalami perubahan, meskipun banyak dari perubahan tersebut tidak begitu radikal (mendasar). Salah satu perubahannya adalah munculnya asas monogami terbuka dalam perundang-undangan perkawinan di Indonesia. Undang-undang No.1 Tahun 1974 Tentang Perkawinan menyebutkan, bahwa asas perkawinan itu monogami. Akan tetapi, pada pasal selanjutnya, UU Perkawinan tersebut masih membuka jalan bagi para suami yang ingin berpoligami. Inilah yang dinamakan asas monogami terbuka. Pada dasarnya, pemahaman dalam fikih klasik dan pemahaman dalam UU Perkawinan tidaklah berbeda, yakni sama-sama membolehkan poligami. Hanya saja, UU Perkawinan berinisiatif agar setiap suami yang hendak berpoligami, harus melalui izin pengadilan. Izin pengadilan inilah yang menjadi titik temu antara UU perkawinan dan fikih klasik, karena dalam izin pengadilan mangandung manifestasi salah satu syarat yang harus dipenuhi oleh suami tatkala hendak berpoligami, yakni adil terhadap semua istri. Tujuan daripada semua ketentuan tersebut adalah mempersempit peluang terjadinya poligami sehingga berbanding lurus dengan tujuan pembaharuan Hukum Islam itu sendiri, yakni peningkatan status wanita di abad ini.]
Konsep Keluarga dalam Fikih
Authors: Muhtarom Ali
Published: December 2024

Family is the smallest part of the social structure whose existence is so important, so that the role of the family in shaping a social construction cannot be denied. In relation to this case, Islam recommends holding a family based on its regulations though Islam does not clearly explain about the desired actual concept of family. On the other hands, Jurisprudence (fiqh) is the product of the Muslim scholars. It is, therefore, still debatable either an extended family or nuclear family. Actually, jurisprudence does not clearly define the concept of the family. This is because jurisprudence is more likely a personal and local photograph. Jurisprudence which uses an atomistic approach is not thoroughly. But we know that the term of family in fiqh is referred to a group of people as a result of a marital contract between man and woman who pledged themselves as husband and wife.
[Keluarga merupakan bagian terkecil dari struktur sosial yang keberadaannya sangat penting, sehingga peran keluarga dalam membentuk konstruksi sosial tidak bisa dipungkiri. Sehubungan dengan hal ini, Islam menganjurkan agar pembentukan keluarga berdasarkan peraturan yang jelas meskipun Islam tidak menerangkan secara jelas tentang konsep yang sebenarnya yang diinginkan tentang keluarga. Di sisi lain, Fikih (fiqh) adalah produk dari para ulama. Oleh karena itu, masih bisa diperdebatkan mengenai konsep baik keluarga besar atau keluarga inti. Sebenarnya, fiqh tidak secara jelas mendefinisikan konsep keluarga. Hal ini karena fiqh lebih membahas pada pengalaman pribadi dan bersifat lokalistik. Fiqh yang menggunakan pendekatan atomistik tidaklah menyeluruh. Akan tetapi kita tahu bahwa istilah keluarga di fiqh disebut sebagai sekelompok orang sebagai akibat dari kontrak perkawinan antara pria dan wanita yang berjanji sebagai suami dan istri.]
Penafsiran Surat Al-Baqarah (2): 241 Terhadap Izin Perkawinan dan Perceraian Bagi Pegawai Negeri Sipil
Authors: Makinudin Makinudin
Published: December 2024

Indonesia sets a legal obligation of the ex-government employee husband, who had divorced his wife, in article 8, Peraturan Pemerintah No. 10 year 1983, so that the ex-husband does not facilitate divorce, especially the legal obligation to give up some of his salary for a living of the ex-wife until she gets marriage. This will certainly have a positive impact, especially for the ex-wife who has children and need lot of cost for their schooling. If the husband does not care about the fate of the children who regularly follow their mother, they will of course be displaced. Al-Qur'an, chapter al-Baqarah: 241 has a close relationship to article 8, Peraturan Pemerintah No. 10 year 1983, namely: (1) the obligation of the ex-government employee husband to give cost for the ex-wife's and the children's living; (2) the reason of the acceptable and valid benefit (maslahah). This benefit is classified as a secondary benefit (hajiyyah) namely keeping the soul, heredity, and honor, as intended to eliminate the difficulties and objections that are borne by the former wife of the ex-government employee husband.
[Indonesia menetapkan kewajiban hukum dari mantan suami (PNS) yang telah menceraikan istrinya, yaitu dalam pasal 8, Peraturan Pemerintah Nomor 10 tahun 1983, bahwa mantan suami tidak mempermudah perceraian, terutama kewajiban hukum untuk memberikan beberapa dari gajinya untuk hidup mantan istri sampai dia menikah lagi. Hal ini tentu akan berdampak positif, terutama untuk mantan istri yang memiliki anak-anak dan perlu banyak biaya untuk sekolah mereka. Jika suami tidak peduli tentang nasib anak-anak yang menurut aturan mengikuti ibu mereka, mereka tentu saja akan mengungsi. Al-Qur'an, surat al-Baqarah: 241 memiliki hubungan dekat dengan pasal 8, Peraturan Pemerintah Nomor 10 tahun 1983, yaitu: (1) kewajiban suami karyawan ex-pemerintah untuk memberikan biaya untuk mantan istrinya dan hidup anak-anak; (2) alasan manfaat diterima dan valid (maslahah). Manfaat ini diklasifikasikan sebagai manfaat sekunder (hajiyyah) yaitu menjaga jiwa, keturunan, dan kehormatan, sebagaimana dimaksud untuk menghilangkan kesulitan dan keberatan yang ditanggung oleh mantan istri dari suami (PNS).]
Pendewasaan Usia Perkawinan di Badan Pemberdayaan Masyarakat dan Keluarga Berencana Kota Surabaya
Authors: Muhammad Muhammad
Published: December 2024

Implementation of maturity age of marriage in BAPEMAS (Social Service Institution) and KB (Family Planning) in Surabaya is done by delaying the age of marriage from the provision of the marriage Law No. 1 of 1974 and Islamic Law Compilation (KHI) which has allowed the implementation of marriage at 16 years for woman and 19 years for man to 20 years for woman and 25 years for man. The reasons for the need to postpone or maturity age of marriage is that each pair has had a good maturity of the physical, psychological, social and economic readiness before entering marriage that aims for the creation of marital stability so that the failure of a marriage can be avoided. Although the UUP No. 1 of 1974 and KHI have set the term of age that are allowed to perform marriage, but the view of the implication that may result from marriage conducted under the age of 20 years, so that the mature age of marriage is necessary to realize the happy and prosperous family. Muslim jurists specify a limit age of maturity is a legal benchmark with certain signs of puberty in male and female. However, in order to form a sakinah, mawaddah, and rahmah family, the provision of a limit age for the reason of maslahah as well as preventive measure from all sorts of negative effect of marriage which is also the interpretation of sadd al-dzari’ah.
[Pelaksanaan Pendewasaan Usia Perkawinan di BAPEMAS dan KB Kota Surabaya adalah dengan menunda usia perkawinan dari ketentuan Undang-Undang Perkawinan No. 1 Tahun 1974 dan KHI yang telah mengizinkan pelaksanaan perkawinan pada usia 16 tahun bagi perempuan dan 19 tahun bagi laki-laki menjadi 20 tahun bagi perempuan dan 25 bagi laki-laki. Alasan perlunya dilakukan penundaan atau pendewasaan usia perkawinan ialah agar setiap pasangan telah memiliki kematangan baik dari kesiapan fisik, psikis, sosial dan ekonomi sebelum memasuki kehidupan perkawinan yang bertujuan agar terciptanya stabilitas perkawinan sehingga kegagalan perkawinan dapat dihindari. Meskipun UUP Nomor 1 Tahun 1974 dan KHI telah menetapkan ketentuan umur yang dibolehkan untuk melaksanakan perkawinan, namun melihat dari adanya implikasi yang kemungkinan ditimbulkan dari perkawinan dilaksanakan di bawah usia 20 tahun, maka pendewasaan usia perkawinan memang perlu dilakukan untuk mewujudkan keluarga yang bahagia dan sejahtera. Para ahli hukum Islam menentukan batasan usia baligh yang menjadi tolak ukur bolehnya melaksanakan perkawinan adalah dengan batasan usia yang berbeda disertai tanda-tanda baligh tertentu pada laki-laki dan perempuan. Namun, dalam rangka membentuk keluarga yang sakinah, mawaddah dan rahmah, ketentuan batasan usia sangat diperlukan karena mengandung maslahah, sekaligus sebagai tindakan preventif segala macam dampak negatif perkawinan yang juga merupakan interpretasi dari sadd al-dzari’ah..]
Integrasi Fiqh dan Usul Fiqh dalam Kasus Batas Umur Pernikahan
Authors: Rohman Holilur
Published: December 2024

The universal and integral understanding of the Islamic law need an integrative effort between jurisprudence (fiqh) and legal maxim (usul fiqh) in an applicable form. Both have a close relationship in building the foundation and overall material of jurisprudence. Theoretically, legal maxim is an Islamic legal reasoning method that would later raise the jurisprudential material. Therefore, to understand and respond the social problem of Islamic law, the integration between jurisprudence and legal maxim is absolutely needed. The only partial understanding of Islamic law by simply studying its product as written in some classical books of fiqh will certainly make it uprooted from its own historical aspect. While implementing Islamic law merely rooted from its methodology cannot comprehensively catch the chain of Islamic legal thought. It is, therefore, a necessary to integrate between fiqh and usul fiqh to have an integral understanding of Islamic law. This study focuses to realize such effort with a specific discussion on the case of marriage age limit under the maslahah mursalah perspective. The result of the integration of fiqh and usul fiqh is that the minimum age of conducting marital contract based on Islamic law in Indonesia is sixteen years old for woman and nineteen years old for man.
[Memahami hukum Islam secara universal integral memerlukan upaya integrasi antara fiqh dan ushul fiqh dalam bentuk aplikatif. Keduanya memiliki korelasi erat dalam membangun aturan formil dan materil hukum Islam. Secara teoritis, ushul fiqh merupakan metode penalaran hukum Islam yang kemudian akan melahirkan fiqh. Oleh karena itu, untuk memahami dan menanggapi masalah sosial hukum Islam, integrasi antara ushul fiqh dan fiqh mutlak diperlukan. Mempelajari hukum Islam dengan hanya bermodal pemahaman fiqh seperti yang ditulis dalam beberapa buku klasik fiqh tentu akan membuatnya tercerabut dari aspek historis sendiri. Sementara menerapkan hukum Islam hanya berakar dari metodologinya tidak dapat secara komprehensif menangkap rantai pemikiran hukum Islam. Oleh karena itu, diperlukan upaya mengintegrasikan antara fiqh dan ushul fiqh agar memiliki pemahaman integral dari hukum Islam. Penelitian ini berfokus untuk mewujudkan upaya tersebut dengan pembahasan khusus pada kasus batas usia perkawinan di bawah perspektif maslahah mursalah. Hasil integrasi fiqh dan ushul fiqh yang dilakukan menghasilakan kesimpulan bahwa usia minimal melakukan perkawinan berdasarkan hukum Islam di Indonesia adalah enam belas tahun untuk perempuan dan Sembilan belas tahun laki-laki.]
Komparasi Konsep Wali Nikah Menurut Shafi’iyyah Dan Hanafiyyah
Authors: Susilo Edi
Published: December 2024

Marriage is a strong bond that is described in al-Qur’an as mithaqan ghalizan, an extraordinary bond (solemn pact). Therefore, to reach the validity of marital contract, there are some requirements to fulfill. Among the Muslim scholars of the Islamic thoughts, they all agree to the requirements of the validity of marital contract required but one. It is about a guardian of marriage for woman. Among Syafi’iyyah Islamic thought, a guardian of marriage for woman is an absolute requirement that must be met for the sake of a validity of marriage. While Hanafiyyah Islamic thought, they consider that a guardian of marriage is only recommended and is not the condition to be met. This difference of opinion, of course, cannot be separated from the legal sources they use, the legal reasoning methodology, and their understanding of which. Based on a further elaboration, there are some similarities and differences between Syafi’iyyah and Hanafiyyah scholars’ point of view as are going to be discussed in this article.
[Pernikahan adalah ikatan yang kuat yang dijelaskan dalam al Qur'an sebagai ghalizan mithaqan, ikatan yang luar biasa. Oleh karena itu, untuk mencapai validitas kontrak perkawinan, ada beberapa persyaratan untuk memenuhi. Di antara para ulama Muslim dari pemikiran Islam, mereka semua setuju dengan persyaratan keabsahan kontrak perkawinan, yaitu wali nikah bagi seorang wanita. Di antara pendapat Syafi'iyyah, wali nikah bagi wanita merupakan syarat mutlak yang harus dipenuhi demi validitas perkawinan. Sementara menurut Hanafiah, mereka menganggap bahwa wali nikah hanya direkomendasikan dan tidak yang harus dipenuhi. Perbedaan pendapat ini, tentu saja tidak dapat dipisahkan dari sumber-sumber hukum yang mereka gunakan, metodologi pertimbangan hukum, dan pemahaman mereka yang. Berdasarkan penjabaran lebih lanjut, ada beberapa kesamaan dan perbedaan antara titik Syafi'iyyah dan Hanafiyah 'pandang sebagaimana yang akan dibahas dalam artikel ini.]
Implikasi Teknologi Ultrasonografi (USG) Terhadap ‘Iddah Perspektif Hukum Islam
Authors: Hidayah Iflahatul
Published: December 2024

This study deals with Islam’s response to contemporary issues, particularly to address the issues of the ultrasound technology. The results of the research are: first, ultrasound is a diagnostic technique for testing the inner structure of the body that involves the formation of two-dimensional shadows with ultrasonic wave. The advantage of the ultrasound technique is that it can detect the presence of the fetus in the womb of a woman at the age of 5-7 weeks of pregnancy. In Islamic jurisprudence discourse, there are some opinions among the Muslim scholars who confirm the wisdom of ‘iddah (the waiting period) for woman that it is more dominant to a biological factor which wants to know the net of the womb. Whereas the ultrasound technique is able to determine or detect the woman’s uterus weather she is pregnant or not without having to wait up to three months or four months and ten days. Second, the ultrasound technique can detect fetus quickly and accurately. It cannot affect the provision of ‘iddah which is mentioned in al-Qur’an since bara’atur rahm is the wisdom of ‘iddah . On the other hands, the wisdom cannot be relied in forming law. In addition, the wisdom of determining ‘iddah is not only seen from one side but there are some things behind the regulation of ‘iddah . They are as a tribute to her husband who had died, giving an opportunity return for a man and a woman, as well as a way of worship in carrying out the command of Allah (ta'abbudi) which is ghair ma'qul alma'na (the law does not absolutely require a logic).
[Penelitian ini berkaitan dengan respon Islam terhadap persoalan kontemporer, khususnya untuk menjawab permasalahan seputar tekhnologi USG. Hasil penelitiannya, pertama, USG adalah teknik diagnostik untuk pengujian struktur badan bagian dalam yang melibatkan formasi bayangan dua dimensi dengan gelombang ultrasonik. Kelebihan dari USG adalah dapat mendeteksi adanya janin dalam rahim wanita pada usia kehamilan 5-7 minggu. Dalam wacana fiqh, banyak sekali pendapat ulama' yang mengukuhkan bahwa hikmah'iddah bagi perempuan dominan berkaitan dangan faktor biologis, yaitu ingin mengetahui bersihnya rahim seseorang, sedangkan USG mampu mengetahui atau mendeteksi keadaan rahim wanita apakah hamil atau tidak tanpa perlu menunggu sampai tiga bulan atau empat bulan sepuluh hari. Kedua, USG yang dapat mendeteksi janin secara cepat dan akurat, tidak dapat mempengaruhi ketetapan 'iddah dalam nas Al-Qur'an, karena bara'atur rahm merupakan hikmah 'iddah, dan hikmah tidak bisa dijadikan sandaran dalam pembentukan hukum. Selain itu, karena rahasia hikmah penetapan 'iddah tidak hanya dari satu sisi saja (bersihnya rahim), akan tetapi ada beberapa hal yang melatarbelakangi syari'at 'iddah ini, yaitu sebagai penghormatan kepada suami yang telah meninggal, memberikan peluang ruju' bagi pria dan wanita, serta sebagai suatu ibadah dalam melaksanakan perintah Allah (ta‟abbudi) yang bersifat ghair ma'qul al-ma'na (hukumnya mutlak tidak memerlukan nalar secara akal).]
Pemikiran Husein Muhammad Tentang Khitan Wanita
Authors: Fauziah Nelli
Published: December 2024

Gender issue is seemingly an interesting topic to discuss. One of the important figure on gender is a Husein Muhammad on his view about female circumcision. This study highlights about the analysis of Islamic law against Husein Muhammad's thought on female circumcision in relation to the fulfillment of the couple's biological needs. The result of the study concludes that: First, Husein Muhammad argues that female circumcision is equal to FGM, which circumcision is conducted by taking the clitoris, so it causes women to be frigid. According to him, the phenomenon of the female circumcision has no textual argumentation from both of al-Qur'an and al-Hadith. It, he said, is not the practice of Islam but rather adopted from the Jahiliyyah tradition and has no benefit (maslahah). Secondly, in his legal reasoning process, he uses qiyas (analogy) and maslahah mursalah (the restricted benefit). Third, Muhammad Husein's thought about female circumcision in terms of Islamic law is not correct. Due to the Islamic law, according to the instruction of Prophet Muhammad, female circumcision is done by taking a skin membrane that covers the clitoris, not taking the clitoris. So that women will not lose her biological sexual pleasure during sexual intercourse. By fulfilling the biological needs between husband and wife then it can create a harmonious household, sakinah, mawaddah and rahmah.
[Persoalan gender seakan tidak pernah selesai untuk dibahas. Salah satu tokoh gender yang populer adalah Husein Muhammad yang pernah membahas tentang khitan wanita. Penelitian ini akan membahas bagaimana analisis hukum Islam terhadap pemikiran Husein Muhammad tentang khitan wanita dalam kaitannya dengan pemenuhan kebuthan biologis suami istri. Hasil penelitian menyimpulkan: Pertama, Husein Muhammad berpendapat bahwa khitan wanita adalah sama dengan FGM, yakni khitan dilakukan dengan cara mengambil klitoris, sehingga menyebabkan wanita frigid. Husein menilai dasar hukum khitan wanita tidak ada dalam nash baik dari al-Qur'an maupun hadis. Praktik khitan wanita bukan syari'at Islam, melainkan mengadopsi tradisi jahiliyah yang tidak ada unsur maslahah-nya, sehingga hukumnya haram. Kedua, dalam melakukan istinbat hukum, Husein Muhammad menggunakan metode qiyas dan maslahah al-mursalah. Ketiga, Pemikiran Husein Muhammad tentang khitan wanita ditinjau dari hukum Islam adalah tidak tepat. Karena dalam syari'at Islam, sesuai petunjuk Rasulullah, khitan wanita dilakukan dengan cara mengambil selaput kulit yang menutupi klitoris, bukan mengambil klitoris. Sehingga wanita tidak akan kehilangan kenikmatan seksual ketika berhubungan biologis. Dengan terpenuhinya kebutuhan biologis antara suami istri ini maka terciptalah sebuah rumah tangga yang harmonis, sakinah, mawaddah dan rahmah.]
Status Iddah Wanita yang Ditalak Setelah Melakukan Histerektomi dalam Perspektif Hukum Islam
Authors: Nailissa'adah Nailissa'adah
Published: December 2024

This study deals with Islam’s response to contemporary issues, particularly to address the issues of the ultrasound technology. The results of the research are: first, ultrasound is a diagnostic technique for testing the inner structure of the body that involves the formation of two-dimensional shadows with ultrasonic wave. The advantage of the ultrasound technique is that it can detect the presence of the fetus in the womb of a woman at the age of 5-7 weeks of pregnancy. In Islamic jurisprudence discourse, there are some opinions among the Muslim scholars who confirm the wisdom of ‘iddah (the waiting period) for woman that it is more dominant to a biological factor which wants to know the net of the womb. Whereas the ultrasound technique is able to determine or detect the woman’s uterus weather she is pregnant or not without having to wait up to three months or four months and ten days. Second, the ultrasound technique can detect fetus quickly and accurately. It cannot affect the provision of ‘iddah which is mentioned in al-Qur’an since bara’atur rahm is the wisdom of ‘iddah. On the other hands, the wisdom cannot be relied in forming law. In addition, the wisdom of determining ‘iddah is not only seen from one side but there are some things behind the regulation of ‘iddah. They are as a tribute to her husband who had died, giving an opportunity return for a man and a woman, as well as a way of worship in carrying out the command of Allah (ta'abbudi) which is ghair ma'qul alma'na (the law does not absolutely require a logic).
[Penelitian ini bertujuan untuk menjawab beberapa persoalan mengenai status iddah wanita yang ditalak setelah melakukan histerektomi dalam perspektif hukum Islam. Penelitian ini menggunakan teknik pengumpulan data melalui teknik dokumentasi, dengan cara membaca dan menelaah buku-buku yang berkaitan dengan histerektomi sebagai penyebab berhentinya menstruasi. Kemudian, data yang terkumpul dianalisis menggunakan teknik deskriptif dan pola pikir induktif-deduktif. Hasil penelitian menyimpulkan bahwa terdapat tiga macam histerektomi yang menyebabkan berhentinya haid seorang wanita. Pertama, histerektomi total, adalah operasi pengangkatan rahim dan serviks, tanpa ovarium dan tuba fallopi. Kedua, histerektomi subtotal, adalah operasi pengangkatan rahim saja, dan ketiga histerektomi total dan salfingo-ooforektomi bilateral, adalah operasi pengangkatan rahim, serviks, ovarium dan tuba fallopi. Apabila haid seorang wanita berhenti, dan tertalak oleh suaminya, maka berimplikasi terhadap status iddahnya. Dalam analisis hukum Islam, wanita yang tertalak oleh suaminya dan sebelumnya pernah melakukan histerektomi, maka iddahnya selama tiga bulan. Apabila seorang wanita tengah menjalani iddah, kemudian melakukan histerektomi, maka iddahnya berubah dari iddah dengan menggunakan perhitungan quru' menjadi iddah dengan perhitungan bulan selama tiga bulan karena telah menopause.]
Penolakan Pembatalan Nikah di Bawah Usia Kawin di Pengadilan Agama Surabaya
Authors: Luqmanul K Mukhammad
Published: December 2024

This study examines the legal consideration basis of the judge’s decision of Surabaya Religious Court No. 5157/Pdt.G/2012/PA.Sby. about the denial of cancellation of underage marriage and the juridical analysis against Religious Court’s Decision in Surabaya. The data are collected by using the documentary technique, namely from the verdict, the secondary books, articles, act, and interview. Furthermore, the data are analyzed by the descriptive method and deductive mindset. That is to describe and interpret the collected data with the general theory about the rejection of the cancellation of marriage in procedural law of Religious Court. It is then used to analyze the Religious Court’s decision in Surabaya in the case of rejection of the cancellation of the underage marriage submitted by applicant to the Head Office of Religious Affairs of Sukomanunggal, Surabaya. The research concludes that, the legal consideration basis of the judge’s decision of Surabaya Religious Court No. 5157/Pdt.G/2012/PA.Sby. is by looking the marriage law which includes the criteria of marriage that can be canceled. The judge refused a request of the applicant due to the consideration of profit (maslahah). It was since the defendant II was in 8 months pregnant. So that, the marriage annulment petition was rejected by the judge of the Religious Court 5157/Pdt.G/2012/PA.Sby.
[Penelitian ini mengkaji tentang dasar pertimbangan hukum Majelis Hakim Pengadilan Agama Surabaya dalam putusan Nomor:5157/Pdt.G/2012/PA.Sby. tentang penolakan pembatalan nikah di bawah usia kawin serta analisis yuridis Terhadap Putusan Pengadilan Agama Surabaya tersebut. Data penelitian dihimpun dengan menggunakan teknik studi dokumenter yaitu mengumpulkan data dan informasi dari putusan, buku sekunder, artikel dan Undang-Undang dan sebagai pengayaan data dilakukan teknik wawancara. Selanjutnya data yang telah dihimpun dianalisis menggunakan metode deskriptif dengan pola pikir deduktif. yaitu menggambarkan dan menafsirkan data yang telah terkumpul dengan teori-teori yang bersifat umum tentang penolakan pembatalan nikah dalam hukum acara peradilan agama yang kemudian digunakan untuk menganalisis putusan pengadilan agama surabaya dalam kasus penolakan pembatalan nikah di bawah usia kawin yang diajukan oleh pemohon Kepala Kantor Urusan Agama Kecamatan Sukomanunggal Kota Surabaya. Hasil penelitian menyimpulkan bahwa, dasar pertimbangan majelis hakim Pengadilan Agama Surabaya dalam memutus perkara Nomo:5157/Pdt.G/2012/PA.Sby. adalah dengan melihat undang-undang. Perkawinan tersebut, termasuk kriteria perkawinan yang dapat dibatalkan bukan perkawinan batal. Majelis hakim menolak permohonan pemohon dengan pertimbangan kemaslahatan. Dikarenakan termohon II sudah hamil 8 bulan, dan lebih banyak mudaratnya dari pada maslahatnya jika perkawinan tersebut dibatalkan, maka permohonan pembatalan nikah ditolak oleh Majelis Hakim Pengadilan Agama Surabaya Nomor:5157/Pdt.G/2012/PA.Sby.]
Metode Penemuan Hukum (Rechtsvinding) oleh Hakim dalam Upaya Mewujudkan Hukum yang Responsif
Authors: Muwahid Muwahid
Published: December 2024

Law should be made clearly. The clarity of law is very important. Therefore, each law has an explanation contained in the supplementary State Gazette. However, the explanation of law can not always clarify the chapters. Interpretation is one of the legal discovery methods that gives explicit explanation of the text of the law, so that the scope of the method can be applied in connection with certain events. The unclear legislation, incomplete, static, and can not keep up with the development of society, creates an empty space that must be filled by the judges. They must fill in the blank space by finding the law by explaining, interpreting or supplementing the regulation of constitution. This article intends to describe the method of legal discovery by the judges in solving a case within an interpretable and unclear rule (rechtsvinding). In this case, the important way which the judge take to discover the the condition of (vague normen) is interpretation of law or construction of law. Keywords: Invention of law, interpretation, analogy, construction of law.
[Kejelasan setiap undang-undang ini sangat penting. Oleh karena itu setiap undang-undang dilengkapi penjelasan yang dimuat dalam tambahan Lembaran Negara. Namun demikian, tidak selalu penjelasan undang-undang dapat memperjelas bunyi pasal dalam undang-undang. Interpretasi atau penafsiran merupakan salah satu metode penemuan hukum yang memberi penjelasan gamblang terhadap teks undang-undang agar ruang lingkup kaedah dapat diterapkan sehubungan dengan peristiwa tertentu. Peraturan perundang-undangan yang tidak jelas, kurang lengkap, bersifat statis, dan tidak dapat mengikuti perkembangan masyarakat, menimbulkan ruang kosong yang harus diisi oleh hakim. Hakim harus mengisi ruang kosong tersebut dengan menemukan hukumnya yang dilakukan dengan cara menjelaskan, menafsirkan atau melengkapi Peraturan perundang-undangan. Artikel ini bermaksud menguraikan metode penemuan hukum oleh hakim dalam menyelesaikan suatu perkara. Apabila dalam memeriksa perkara tidak ditemukan aturan yang mengatur perkara yang dihadapi oleh hakim, aturannya tidak jelas, atau multi tafsir, maka hakim melakukan upaya untuk menemukan hukum (rechtsvinding). Hakim dalam melakukan penemuan hukum adakalanya dengan menggunakan penafsiran (interpretasi), atau kontruksi hukum. Interpretasi hukum dilakukan jika norma dalam suatu perundang undangan tidak jelas, ambigu, dan kabur (vague normen). Kontruksi hukum dilakukan jika peraturan perundang-undangan tidak mengatur persoalan yang dihadapi oleh hakim, atau terjadi kekosongan hukum atau kekosongan undang-undang.]
Reinterpretasi Konsep Mahram dalam Perjalanan Perempuan Pespektif Hermeneutika Fazlur Rahman
Authors: Rohman Holilur
Published: December 2024

Discuss the issue of women is no end. Every angle of women invites a discussion that must be done in depth, including the issue of hadith which describes the necessity of a mahrom for women when they want to travel. On the one side the necessity of mahram has a positive impact for the security and protection of women, but on the other side invites problems because the dynamics of women's lives today that require doing activities outside the home without having to be accompanied by mahrom. Really a dilemma for women. On the one side want to live his life according to the command of religion by following the hadith of the Prophet, but on the other side, when following hadith textualy will make her busy in activity outside the home. Therefore, this paper will discuss more deeply the problem of women's journey by reinterpretation mahram concept of Fazlurrahman hermeneutic perspective, in order to find the best solution for Muslim women in particular, for Muslims in general.
[Membahas persoalan perempuan seakan tidak ada habisnya. Setiap sudut perempuan mengundang diskusi yang harus dilakukan secara mendalam, termasuk persoalan hadis-hadis Nabi yang menjelaskan tentang keharusan adanya mahrom bagi perempuan ketika mau mengadakan perjalanan. Di satu sisi keharusan tersebut berdampak positif demi keamanan dan perlindungan perempuan, tapi di sisi lain mengundang problem karena dinamika kehidupan perempuan zaman sekarang yang mengharuskan melakukan aktifitas di luar rumah tanpa harus didampingi mahrom. Sungguh dilematis bagi perempuan. Di satu sisi ingin menjalani hidupnya sesuai perintah agama dengan cara mengikuti hadis Nabi, tapi di sisi lain, ketika mengikuti bunyi tekstual hadis akan menjadikannya semakit repot dalam beraktiftas di luar rumah. Oleh karena itu, tulisan ini akan membahas lebih mendalam persoalan perjalanan perempuan dengan cara reinterpretasi dan reaktualisasi konsep mahram perspektif hermeneutika Fazlurrahman, agar ditemukan solusi terbaik bagi perempuan muslimah pada khususnya, bagi umat Islam pada umumnya.]
Hak dan Kewajiban Anak Tunggu Tubang dalam Sistem Adat Semende Lampung
Authors: Kurnaesih Kurnaesih
Published: December 2024

Abstract: This study discusses the right and obligation of tunggu tubang child in customary system in migrants Semende Lampung. Two issues of this research are: first, how is the concept of tunggu tubang child in the customary system in migrants Semende Lampung? And, second, how is the right and obligation of tunggu tubang child in the customary system in migrants Semende Lampung? Data are gained by using documentation and interview with some migrants who adhere to Semende tribe in Lampung. The collected data are then analyzed by using descriptive-deductive mindset. The research concludes that, the right and obligation of tunggu tubang child in the customary system in migrants Semende Lampung is not in conflict with Islamic law. The eldest daughter authorized the treasure by her parents after marriage not to burden her brothers. The commensurate right of her obligation of taking care of parents is to honor her who has taking care when the boy wanders about. In addition the eldest daughter is also considered to be more diligent and more patient in such obligation.
[Penelitian ini membahas tentang hak dan kewajiban anak tunggu tubang dalam sistem Adat Semende Masyarakat Transmigran Semende Lampung. Dua persoalan yang menjadi fokus penelitian adalah: Pertama, bagaimana konsep anak Tunggu tubang dalam sistem adat Semende Masyarakat Transmigran Semende Lampung. Kedua, bagaimana analisis hukum Islam terhadap hak dan kewajiban anak Tunggu tubang dalam sistem adat Semende Masyarakat Transmigran Semende Lampung. Data penelitian dikumpulkan menggunakan teknik dokumenter dan wawancara dengan masyarakat transmigran yang menganut Suku Semende di Propinsi Lampung. Setelah data terkumpul dianalisis dengan menggunakan metode deskriptif dan kesimpulannya menggunakan pola pikir deduktif. Hasil penelitian menyimpulkan bahwa, hak dan kewajiban anak Tunggu tubangdalam sistem adat suku Semende Masyarakat Transmigran Semende Lampung tidak bertentangan dengan hukum Islam. Anak perempuan tertua (Tunggu tubang) yang diberi hak harta oleh orang tua setelah menikah tidak memberatkan saudara-saudaranya yang lain. hak yang didapatkan tersebut setimpal dengan kewajiban mengurus orang tua, kakek dan nenek serta saudara-saudaran yang belum menikah. Pemberian hak harta kepada anak perempuan tertua adalah memuliakan anak perempuan yang sudah menjaga orang tua dan hartanya saat anak lelaki merantau. Anak perempuan tertua juga dianggap lebih tekun, rajin dan penyabar dalam kewajiban tersebut]
Recorded, But Not Written: About the Creative Plans of Anna Akhmatova
Authors:   Ural Federal University, Menschikova Anna M.
Published: December 2024

The article analyses Anna Akhmatova’s final versions of poetical and prosaic books, that were never embodied in the form of artistic whole. One of the reasons for this phenomenon was the problem in Soviet political sphere. Genuine Akmatova’s verses weren’t published during her life, so the poet was recording it in plans. Another reason of emergence of plans variety is connected with Akmatova’s artistic consciousness. A nature of plans’ variation suggests elements of the poetics of incompleteness. There are changed names, structures and plots of final books that resemble text elements in The Poem Without a Hero. This allows us to assume that these plans existed not only in the field of draft and Akhmatova’s creative laboratory.
Cultural and philosophical aspects of art therapy
Authors:   Lugansk State Academy of Culture and Arts named after Mikhail Matusovsky, Mazanenko Oksana M.
Published: December 2024

The article deals with the DIY phenomenon, which today refers not only to economic and commercial activities, but also to the sphere of artistic culture, fine arts, music, design, etc. The aim of the article is a cultural and philosophical substantiation of the meaning of this phenomenon, taking into account the ideas that are quite widely reflected in the psychological literature. The author introduces the concept of “template creativity” and answers the question why it cannot be considered true creativity, but only quasi-art. The author consistently reveals the essence of template creativity, its socio-cultural significance, as well as axiological, psychotherapeutic and educational functions.
Cultural Studies as a Science and Academic Discipline: Challenges and Responses. Review of: Cultural Studies in the Challenges of the 21th Century: New Trends in Education : monograph / ed. by N. B. Kirillova. — Ekaterinburg : Ural University Press, 2024. — 242 p.
Authors:   Ural Federal University, Kapkan Maria V.
Published: December 2024

The article is a review of a monograph published in 2024 by the Ural Federal University. The review provides an overview of the structure and content of the book, evaluates the scientific results obtained, and identifies discussion points. It is noted that the authors of the monograph consider education as a cultural phenomenon and as a special paradigm of cultural studies.
'Not quite dead but definitely queer': Flann O'Brien’s Thanatophiliac Characters
Authors: ROBIN Thierry Eric
Published: December 2024

This article describes the extent to which Flann O’Brien’s The Third Policeman and other works offer a twofold movement of resistance by relying on a meticulous construction of strangeness articulated through oblique elaborations on non-existence, violence and death. The first movement is grounded in history and criticises the stifling nationalist environment of the newly independent Ireland. The second aims to underline the dubious transient ephemeral nature of all entities – be they abstract or concrete, linguistic or biological. The use of hyperbole and strange baroque similes to blur the line between reality and fiction, genuine and fake, alive and dead also serves the same twofold goal of, on the one hand, satirising a country pretending to be what it is not – pure, virtuous, lively and Gaelic – and on the other, of (re-)asserting the intrinsic uncanniness of what is usually taken for granted – sense and meaning, identities, usual physical or metaphysical landmarks.Establishing a new typology of characters in O’Brien’s work (the undead or thanatophilic), this study reassesses the thematic importance of death in its general architecture. After scrutinizing problematic echoes of Heidegger’s notion of angst, it considers the hybridity of fictional elements oscillating between the animate and the inanimate via Masahiro Mori’s ‘uncanny valley.’ The uncanny in O’Brien’s work is provoked by an implicit persistent undoing of the subject revealing a hauntingly nihilistic subtext.
Mentor’s Introduction to Kaleb Ostraff
Authors: Lucero Jorge
Published: December 2024

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KARAYOLU TAŞIMACILIĞI İLE EKONOMİK BÜYÜME ARASINDAKİ İLİŞKİNİN İNCELENMESİ: 1990-2022 YILLARI TÜRKİYE ÖRNEĞİ
Authors: Eryer Ayşe , Eren Arif Selim , Orhan Mehmet Ali
Published: December 2024

Dünya genelindeki karayolu ağlarına göre hazırlanmış taşıma yapacak araçların, kapıdan kapıya taşıma imkanı sağlayarak karayolu yük taşımacılığının ülkelerdeki ticari gelişimine katkı sağlamaktadır. Karayolu taşımacılık sektörü ülkelerin ekonomik büyümesi ve kalkınmasında kritik bir rol oynamaktadır. Bu çalışmada amaçlanan Türkiye için 1990-2022 dönemine ekonomik büyüme ile karayolu taşımacılığı arasındaki ilişkiyi incelemektir. GSYİH değişkeni Dünya Bankası veri tabanından, karayolu yük ve yolcu taşımacılığı verileri ise Karayolları Genel İdaresi veri tabanından alınmıştır. ADF ve PP birim kök testleri sonuçları tüm değişkenlerin birinci farklarında durağanlaştığını, yani serinin bütünleşme derecesinin I(1) olduğunu göstermektedir. ARDL sınır testi sonuçlarına dayanarak, kısa vadeli ve uzun vadeli tahminlere ek olarak tamamen değiştirilmiş en küçük kareler yöntemi (FMOLS) tahmincisi uygulanmıştır. FMOLS sonuçlarına göre karayolu yük hacmindeki yüzde 1'lik artış GSYH'yi yüzde 0,91 artırırken, karayolu yolcu hacmindeki yüzde 1'lik artış GSYH'yi yüzde 0,78 artırmaktadır. Türkiye’nin karayolu yük hacmi arttıkça GSYH ve ticaretin de artacağı görülmektedir. Ancak karayolu taşımacılığı ekonomik büyümenin temel belirleyicisi olarak değerlendirilemez. Süreç içerisinde değerlendirmenin kapsamı ve veri seti genişletilerek daha geçerli sonuçlara ulaşılabilecektir.