bluuebunny/crossref_metadata_2025 huggingface dataset:
Pelaksanaan pasal 170 ayat 2 kompilasi hukum islam terhadap masa berkabung bagi suami di desa ngimbang kecamatan palang kabupaten tuban
Authors: Inayah Efiana Nur
Published: February 2019

Penelitian dengan judul “Analisis Pasal 170 Ayat 2 Kompilasi Hukum Islam Terhadap Masa Berkabung Bagi Suami (Studi Kasus Di Desa Ngimbang Kecamatan Palang Kabupaten Tuban)” ini merupakan hasil penelitian terhadap pelaksanaan Pasal 170 ayat 2 Kompilasi Hukum Islam tentang masa berkabunag bagi Suami yang di lakukan di Desa Ngimbang Kecamatan Palang Kabupaten Tuban. Dengan pokok permasalahannya adalah batas kepatutan masa berkabung dan implementasi pasal 170 ayat 2 tentang masa berkabung bagi suami di Desa Ngimbang Kecamatan Palang Kabupaten Tuban.

       Penelitian ini merupakan penelitian lapangan dengan menggunakan metode penelitian Kualitatif untuk menjawab permasalahan di atas. Dalam pengumpulan datanya menggunakan metode observasi, wawancara dan dokumentasi untuk mendeskripsikan permasalahan yang ada. Kemudian dianalisis dengan menggunakan teknik analisis deskiptif untuk menjawab permasalahan yang ada.

       Batas kepatutan masa berkabung bagi suami seperti yang disebutkan dalam Kompilasi Hukum Islam pasal 170 ayat 2 di Desa Ngimbang Kecamatan Palang Kabupaten Tuban terbagi menjadi dua, yaitu untuk masa berkabungnya selama 4 bulan 10 hari seperti masa berkabung bagi wanita. Sedangkan jika untuk suami yang ingin menikah lagi harus menunggu setelah 1000 hari kematian istrinya. Sedangkan implementasinya masyarakat memberi beberapa batasan tentang apa saja yang tidak boleh dilakukan oleh Suami yang baru ditinggal mati istrinya, salah satunya adalah tidak berhubungan dengan wanita lain baik langsung atau tidak kecuali dalam hal yang penting.

       Kesimpulan yang didapat dari penelitian tersebut adalah pelaksanaan pasal 170 ayat 2 Kompilasi Hukum Islam di desa tersebut baik dalam hal batas kepatutan maupun implementasinya telah sesuai dan tidak ada penyimpangan dengan aturan hukum Islam.

       Sejalan dengan kesimpulan diatas, ada dua saran yang penulis berikan. Yaitu untuk Suami yang baru ditinggal mati istrinya hendaknya melakukan masa berkabung seperti apa yang telah diatur dan juga untuk tidak melakukan hal-hal yang tidak menunjukkan rasa bela sungkawa atas kematian istrinya.

Keywords: Masa Berkabung, Kepatutan.
Analisis Hukum Islam Terhadap Pembatalan Putusan Pa Bangkalan No.0774/Pdt.G/2013/Pa.Bkl Oleh Putusan Pta Surabaya No.0014/Pdt.G/2014/Pta.Sby Tentang Perselisihan Dan Pertengkaran Terus Menerus Sebagai Alasan Perceraian
Authors: Ibrohim Ali
Published: February 2019

Abstract: Abstrak : Alasan-alasan perceraian dalam hukum perkawinan di Indonesia yang sudah diformalkan dalam UU No. 1 tahun 1974 maupun Kompilasi Hukum Islam bisa dicari akarnya dalam fiqh munakahat. Karena pada dasarnya, hukum materiil maupun formil di Peradilan Agama sangat mengakomodir berlakunya Hukum Islam. Baik secara langsung atau secara tersirat saja.

Selama ini perbedaan penafsiran mengenai ketentuan pasal 39 ayat (2) Undang-undang Nomor 1 tahun 1974 tentang Perkawinan jo Pasal 19 huruf (f) Peraturan Pemerintah Nomor 9 tahun 1975 jo Pasal 116 huruf (f) Kompilasi Hukum Islam tentang perselisihan dan pertengkaran terus-menerus selalu menjadi polemik. Bahkan, alasan perselisihan atau pertengkaran ini mendominasi putusan-putusan perceraian di berbagai tingkat Peradilan Agama. Padahal, tidak ada pengukur yang jelas. Sehingga wajar kalau Putusan PA Bangkalan NO.0774/PDT.G/2013/PA.bkl dibatalkan oleh PTA Surabaya karena alasan perceraian yang satu ini. Maka dari itu perlu dibuktikan bahwa putusan yang diambil oleh Hakim mengenai perselisihan atau pertengkaran sudah memenuhi kriteria Nusyuz dan Syiqaq. Selain itu, kemaslahatan dan maqashid Syari’ah juga penting untuk pertimbangan.

Keyword : Putusan, Perceraian, Syiqaq, Nusyuz
KONSEP NUSHUZ DALAM CLD KHI
Authors: Bihi Kafa
Published: February 2019

Abstrak: Artikel ini  adalah hasil penelitian yang bertujuan untuk menjawab dua pertanyaan, yaitu: bagaimana konep Nushuz dalam CLD KHI, Bagaimana tinjauan hukum Islam terhadap konsep Nushuz dalam CLD KHI. Penelitian ini merupakan penelitian pustaka (Library Research), yang sumber-sumber datanya berkaitan dengan konsep Nushuz dalam CLD KHI. Kemudian data yang telah dihimpun dianalisis secara kualitatif dengan menggunakan teknik deskriptif, yaitu memaparkan data-data tentang konsep Nushuz  dalam CLD KHI kemudian dianalisis menggunakan pola pikir deduktif. Setelah itu diambil kesimpulan mengenai tinjauan hukum Islam terhadap konsep Nushuz dalam CLD KHI. Hasil penelitian ini menyimpukan bahwa Nushuz yang diatur dalam CLD KHI berlaku bagi suami maupun istri. Penyelesaian Nushuz dilakukan dengan cara perdamaian, baik yang dilakukan oleh pihak istri maupun suami. Hal ini dikarenakan antara hak dan kewajiban keduanya setara. Menurut hukum Islam Konsep Nushuz dalam CLD KHI adalah tidak sesuai, meskipun dengan adanya Nushuz suami dan istri. Karena adanya Nushuz disebabkan oleh salah satu pihak yang tidak melaksanakan kewajiban atau melanggar hak pasangannya. Dari hak dan kewajiban inilah yang tidak sama, dalam CLD KHI mensetarakan keduanya, sedangkan dalam Hukum Islam hak dan kewajiban suami istri berbeda. Selanjutnya mengenai cara penyelesaian nushuz tidak sama. Dalam Hukum Islam penyelesaian Nushuz yang dilakukan oleh istri ada tiga tahap, yakni mulai menasehati, meninggalkan di tempat tidur, dan memukul dengan pukulan yang tidak keras Begitu juga dengan akibat Nushuz, dalam CLD KHI tidak dijelaskan.

Kata Kunci: Nushuz dan CLD_KHI
Metode Penemuan Hukum (rechtsvinding) oleh Hakim
Authors: - Muwahid
Published: February 2019

Artikel ini akan menguraikan metode penemuan hukum oleh hakim dalam menyelesaikan suatu perkara. Apabila dalam memeriksa perkara tidak ditemukan aturan yang mengatur perkara yang dihadapi oleh hakim, aturanya 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 hokum atau kekosongan undang-undang

 

Kata kunci: penemuan hukum, interpretasi, analogi, kontruksi hukum
Tinjauan Hukum Islam Terhadap Keterkaitan Antara Sundrang dan Mahar dalam Perkawinan Masyarakat Desa Sase’el Kecamatan Sapeken Kabupaten Sumenep
Authors: Alifi Noer Fauziyatul
Published: February 2019

Sundrang is a tradition of the Sase’el’s Villagers that was done before carrying out a marriage. If a sundrang is not implemented, or if a bargain finds no intersection between the two parties, then the marriage can be canceled and failed. Therefore, this paper intends to examine what the tradition of sundrang is like and how the Islamic law perspective of the sundrang tradition in term of its association with the payment of the dowry. Sundrang tradition is a give of the man to the woman in the form of money whose amount has been determined by the woman's parents before a marriage agreement. This tradition has been done by the villagers of Sase'el, Sapeken, Sumenep, hereditary to today. Sundrang tradition has a linkage and affect to the dowry of a woman. Over the time, sundrang brings unfavorable impact on society. The sundrang tradition is basically permissible in Islam eventhough there are some controversial things, for example, the determination of the dowry is considered incriminating the man and complicates the marriage. Furthermore, the high of the dowry and sundrang can bring negative effects such as the act of elopment and unwed pregnancy.
[Sundrang merupakan budaya masyarakat Desa Sase‟el yang dilakukan ketika akan terjadi atau akan melaksanakan pernikahan. Jika sundrang tidak dilaksanakan, atau jika terjadi tawar-menawar kemudian tidak menemukan titik temu antara kedua belah pihak, maka pernikahan bisa batal dan gagal karena permasalahan sundrang. Karena itulah, tulisan ini bermaksud mengkaji seperti apa tradisi sundrang tersebut serta bagaimana tinjauan hukum Islam terhadap tradisi sundrang dalam hal keterkaitannya dengan pembayaran mahar. Tradisi sundrang merupakan pemberian pihak laki-laki terhadap pihak perempuan berupa uang yang jumlahnya telah ditentukan oleh orang tua si perempuan sebelum akad nikah. Adat ini telah dilakukan oleh masyarakat desa Sase’el kecamatan Sapeken kabupaten Sumenep secara turun-temurun dan masih berlaku hingga saat ini. Tradisi sundrang memiliki keterkaitan dan berpengaruh terhadap mahar seorang perempuan. Besarnya mahar ditentukan oleh sundrang yang telah diberikan. Dengan adanya ketentuan tersebut dan seiring perkembangan waktu, sundrang membawa dampak yang kurang baik di masyarakat. Tradisi sundrang pada dasarnya diperbolehkan dalam agama Islam. Namun, dalam pelaksanaan sundrang, terdapat beberapa hal yang tidak sejalan dengan syariat Islam, contohnya penentuan mahar yang dinilai memberatkan pihak laki-laki dan mempersulit pernikahan. Tingginya mahar dan sundrang dapat mendatangkan dampak negatif, seperti tindakan kawin lari dan hamil di luar nikah.]
Tafsir Maqāṣid Dengan Pendekatan Gender Terhadap Ayat-Ayat Hukum Keluarga
Authors: Musyafaah Suqiyah
Published: February 2019

This research focuses on rediscovering the verses about the establishment of the family law and the events or the reason of the revelation of the verses. It is then analyzed within the frame of maqÄÅŸid and gender approach. The verses can be classified into 3 areas, among others; (a) family law verses starting from marriage to separation either due to death or divorce, (b) the guardianship law verses of the immature child; (c) verses of family wealth law (amwÄl al-usrah) which includes inheritance, wasiyat, endowment and everything related to acceptance and or giving. The usage of maqÄÅŸid and gender perspectives are based on chapter al-RÅ«m (30): 21; that marriage rules are aimed to building a harmonious family, which spawns a loving relationship between husband and wife, and compassion among their children. The harmony is awakened through close relationship among husband, wife, and children who are able to fulfill their rights and obligations of each with full of love and affection. Each has the ability to control such rights and obligations freely and proportionately.
[Penelitian ini mencoba menemukan kembali ayat-ayat yang membangun Hukum Keluarga dan peristiwa yang menjadi latar belakang turunnya, lalu memahaminya dalam bingkai maqāșid dengan pendekatan gender. Ayat-ayat tersebut dapat diklasifikasi dalam 3 bidang antara lain; (a) ayat-ayat hukum keluarga (usrah) yang dimulai dari peminangan sampai perpisahan, baik karena ada yang wafat maupun karena terjadi perceraian, (b) ayat-ayat hukum perwalian terhadap anak yang belum dewasa; (c) ayatayat hukum kekayaan keluarga (amwāl al-usrah) yang mencakup waris, wasiyat, wakaf dan sejenisnya yang berkaitan dengan penerimaan dan atau pemberian. Penafsiran terhadap ayat-ayat tersebut menggunakan perspektif maqāșid dengan pendekatan gender berpijak dari QS.al-Rūm (30): 21; bahwa aturan perkawinan bertujuan membangun keluarga yang sakīnah (harmonis), yang melahirkan hubungan saling cinta diantara suami, istri, dan kasih sayang diantara anak-anak mereka. Keharmonisan tersebut terbangun melalui hubungan antara suami, isteri, dan anak yang mampu memenuhi hak dan kewajiban masing-masing dengan penuh cinta dan kasih sayang. Masing-masing memiliki kemampuan mengontrol hak dan kewajiban tersebut secara bebas dan proporsional.]
Kedudukan Anak Angkat dalam Hukum Waris Islam dan Hindu
Authors: Ulya Zakiyatul
Published: February 2019

Both of Islam and Hindu have regulated in detail the issues of inheritance. If the two are compared, it can be seen that there is a difference in positioning adopted child, where in Hindu law is used as the cause of inheritance whereas in Islamic law it is not. Thus, it can be seen that the adopted child does not belong to the heirs in Islamic law, so the inheritance rights remain to his biological family, not his adopted family. However, they can get a share of the property of their adopted parents by the way of a testament not more than 1/3 of a part, even in this case, article 209 paragraph 2 of KHI states that against a adopted child who does not receive a will is given a maximum of 1/3 of the inheritance of his adopted parents. Unlike the Islamic law, Hindu law classifies adopted sons including in heirs whose inheritance rights are transferred to their adopted families and are equal to those of legitimated children who inherit in the first place with the possibility to obtain all parts if no children are equal.
[Baik hukum Islam maupun Hindu telah mengatur secara rinci berbagai persoalan mengenai kewarisan. Jika keduanya dibandingkan, dapat diketahui bahwa terdapat perbedaan dalam memposisikan pengangkatan angkat, yang mana dalam hukum Hindu dijadikan sebagai penyebab mewarisi sedangkan dalam hukum Islam tidak. Dengan demikian, dapat diketahui bahwa anak angkat tidak termasuk golongan ahli waris dalam Hukum Islam, sehingga hak mewarisinya tetap ke keluarga kandungnya, bukan keluarga angkatnya. Akan tetapi, bisa mendapat bagian dari harta orang tua angkatnya dengan jalan wasiat yang tidak lebih dari 1/3 bagian, bahkan dalam hal ini, pasal 209 ayat 2 KHI menyatakan bahwa terhadap anak angkat yang tidak menerima wasiat diberi wasiat wajibah sebanyak-banyaknya 1/3 dari harta warisan orang tua angkatnya. Berbeda halnya dengan Hukum Islam, Hukum Hindu menggolongkan anak angkat (laki-laki) termasuk ke dalam ahli waris yang hak mewarisinya berpindah ke keluarga angkatnya dan kedudukannya sama dengan anak sah yang mewarisi pada urutan pertama dengan kemungkinan bagiannya adalah seluruh bagian jika tidak ada anak sama sekali atau sama dengan bagian anak sah, dalam arti mewaris bersama.]
Analisis Yuridis Pandangan Hakim Pengadilan Agama Sukoharjo Terhadap Pelaksanaan Putusan Tuntutan Nafkah Pasca Cerai
Authors: Adnya Salsabeela , Musarrofa Ita
Published: February 2019

The application of divorce granted by the Religious Court in its verdict will result in legal consequences, ie the ex-wife is entitled to get mut’ah and post-divorce living (except for the ex-wife before conducting sexual intercourse). But, the fact is not always like that. Without legal awareness from the ex-husband, legal certainty for the ex-wife will not be realized and hindered in the effort to get her rights, in the form of mut'ah and post-divorce living. The effectiveness of the execution of the verdict is also influenced by the active role of the judge ordering the ex-husband to provide his ex-wife before the vow of the divorce is read. Although there are not laws governing it, but the Judges of the Religious Court of Sukoharjo conducted legal discovery in accordance with the principles of civil procedure law. The solution to the payment of subsistence payment before being read by the pledge of divorce is a manifestation of legal certainty as stipulated in Article 5 paragraph (1) of Law Number 48 Year 2009 on judicial power. The judge should maximize the role to advise the ex-husband so that his willingness to carry out the contents of the verdict and postpone the reading of the pledge of divorce before the ex-husband fulfills the decision (paying post-divorce living).
[Permohonan cerai talak yang dikabulkan Pengadilan Agama dalam amar putusannya akan menimbulkan konsekuensi hukum, yakni mantan isteri berhak mendapatkan mut’ah dan nafkah pasca cerai (kecuali, bagi mantan isteri yang qabla al dukhul). Namun kenyataannya, tidak selalu akibat hukum tersebut (isi putusan berupa kewajiban pemberian nafkah pasca cerai) dilaksanakan oleh mantan suami. Tanpa adanya kesadaran hukum dari mantan suami, kepastian hukum bagi mantan isteri tidak akan terwujud dan terhalang dalam usaha mendapatkan hak-haknya, berupa mut’ah dan nafkah pasca cerai. Efektivitas pelaksanaan putusan juga dipengaruhi oleh peran aktif hakim yang memerintahkan mantan suami untuk memberikan nafkah mantan istri sebelum ikrar talak dibacakan. Meski tidak ada undang-undang yang mengatur, tetapi Hakim Pengadilan Agama Sukoharjo melakukan penemuan hukum yang sesuai dengan asas asas hukum acara perdata. Solusi pembebanan pembayaran nafkah sebelum dibacakan ikrar talak merupakan perwujudan dari kepastian hukum sebagaimana yang diatur dalam Pasal 5 ayat (1) Undang-Undang Nomor 48 Tahun 2009 Tentang Kekuasaan Kehakiman. Hakim seharusnya memaksimalkan peran untuk menasehati mantan suami agar dengan kerelaan hatinya melaksanakan isi putusan dan menunda pembacaan ikrar talak sebelum mantan suami memenuhi isi putusan (membayarkan mut’ah nafkah pasca cerai).]
Tes Kesehatan Pra Nikah Bagi Calon Mempelai Laki- Laki di Kantor Urusan Agama (KUA) Jatirejo Mojokerto
Authors: Aprilia Hana Ayu
Published: February 2019

This article examines the implementation of “pre-marriage health test for bride and groom in Religious Affairs Office (KUA) of Jatirejo Sub-district, Mojokerto Regency on the maslahah mursalah perspective”. Pre-marriage health test in Religious Affairs Office (KUA) of Jatirejo Sub-district, Mojokerto Regency is solely done for bride and groom. The Public Health Center (Puskesmas) asks globally about history of disease, height, and weight of the bride and groom. In Islam, it is permissible (mubah) and included in hajiyyah benefit. The pre-marriage health test is one of the efforts to keep the offspring (hifz al-Nasl). Pre-marriage health test that should be done by both bride and groom gives many benefits. One of them is to prevent the transmission of disease like mentioned in the phrase “prevention is better than cure”, the government should also provide convenience to community by reducing the cost of medical examination.
[Artikel ini mengkaji pelaksanaan tes kesehatan pra nikah bagi calon mempelai laki-laki di Kantor Urusan Agama (KUA) Kecamatan Jatirejo Kabupaten Mojokerto dengan menggunakan analisis maslahah mursalah”. Pemeriksaan tes kesehatan pra nikah Kantor Urusan Agama (KUA) Kecamatan Jatirejo Kabupaten Mojokerto hanya dilakukan kepada calon mempelai laki-laki. Pihak Puskesmas bertanya secara global mengenai riwayat penyakit calon pengantin, tinggi badan dan berat badan calon pengantin. Tes kesehatan pra-nikah dalam Islam dibolehkan (mubah) dan termasuk dalam kemaslahatan yang sifatnya hajiyyat. Tes kesehatan pra-nikah merupakan salah satu bentuk usaha untuk menjaga keturunan (hifz al-Nasl). Pemeriksaan kesehatan pra-nikah seharusnya dilakukan oleh kedua calon pengantin, mengingat begitu banyak manfaat yang didapat dari pemeriksaan kesehatan tersebut, yang salah satunya adalah mencegah penularan penyakit. Sesuai dengan ungkapan “mencegah lebih baik daripada mengobati”, hendaknya pemerintah juga memberikan kemudahan kepada masyarakat dengan jalan meringankan biaya pemeriksaan kesehatan.]
Motif Poligami Dengan Wanita Pekerja Seks Komersial Eks. Lokalisasi Moroseneng Perspektif Hukum Islam
Authors: Aprilia Mega Dwi
Published: February 2019

This is a field research that focuses on “Polygamy Motive with Commercial Sex Worker Woman in Moroseneng Localization within the Perspective of Islamic Law’. The research aims to find out how Islamic law views polygamy motive with commercial sex worker women in Moroseneng localization, Benowo, Surabaya. If we compare with the polygamy motive under the time of Prophet Muhammad, the polygamy motive with commercial sex worker women in Moroseneng localization is not much different namely to help and elevate women to be more noble. It's just all the motives of polygamy by the Prophet Muhammad’s time are not entirely implemented. The motive of polygamy with commercial sex worker women in Moroseneng localization is more to meet sexual needs and help. However, helping and raising the degree of commercial sex worker women to be a good woman is the main motive. If the polygamy with commercial sex worker women aimed to help, lead, and guide them in goodness and keep them away from evil, give them a lawful living, and can do justice among the wives, then the legal status of polygamy is recommended (sunnah) and allowed.
[Tulisan yang berjudul Motif Poligami dengan Wanita Pekerja Seks Komersial atau Purel Eks. Lokalisasi Moroseneng Perspektif Hukum Islam ini merupakan hasil penelitian lapangan yang bertujuan untuk mengetahui bagaimana hukum Islam memandang motif poligami dengan wanita pekerja seks komersial atau purel eks. Lokalisasi Moroseneng di Daerah Benowo Kota Surabaya. Jika dibandingkan motif poligami Nabi Muhammad Saw., motif poligami wanita pekerja seks di eks. Lokalisasi Moroseneng sebenarnya tidak jauh berbeda, yaitu bertujuan untuk menolong serta mengangkat derajat wanita agar lebih mulia. Hanya saja motif poligami yang dilakukan oleh Nabi Muhammad Saw. tidak diterapkan semuanya. Motif poligami dengan wanita pekerja seks komersial atau purel eks. Lokalisasi Moroseneng adalah motif memenuhi kebutuhan seksual dan menolong. Memenuhi kebutuhan seksual bukan menjadi tujuan utama, menolong serta mengangkat derajat para wanita pekerja seks komersial untuk menjadi wanita baik-baik adalah motif utamanya. Jika poligami dengan wanita Pekerja Seks Komersial bertujuan menolong, memimpin, dan membimbing mereka dalam kebaikan dan menjaga mereka dari keburukan, memberi mereka nafkah yang halal, serta bisa berbuat adil kepada para istri-istri, maka hukum poligami di sini adalah sunnah dan juga diperbolehkan.]
REINTERPRETASI KONSEP MAHRAM DALAM PERJALANAN PEREMPUAN PESPEKTIF HERMENEUTIKA FAZLUR RAHMAN
Authors: Rohman Holilur
Published: February 2019

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.
TREN PERIKAHAN DI BULAN PANTANGAN DI SIDOARJO
Authors: Riza` Kemal , Rahmawati Eka , Rama Faby Toriqir , Al-Maliki Muhammad Alwi
Published: February 2019

Javanese people believe that there are several months that are not well chosen as the wedding month, because there are calamities or disasters that will occur in the household, namely: Suro (Muharam), Mulud (Rabiul Awal), Poso (Ramadan), and Selo (Zulkaidah). This article further examines the attitude of urban communities who have received much internalization of understanding, cultural influences, and environmental conditions that are generally industrialists against the adat ban. There are three Religious Affairs Offices (KUA) in the Sidoarjo area that are used as research objects, namely (Waru, Sedati, and Buduran). ) The reason for choosing these three locations is the typography of the area that is mostly inhabited by traditionalist Muslim communities. But in the last decade, this region has changed, from an agricultural area that relies on agriculture and fish farming, to become an industrial area with the establishment of various types of factories and other types of businesses. Based on qualitative and quantitative data, there has been a trend of behavior change in the Sidoarjo community which in the period 1984-1985 the percentage of marriages on the month was avoided a little, it was seen that there was an additional percentage according to the data taken in the last 10 years. The people of Sidoarjo are now starting to move to not be fixated on the rules of the month election. In the past, the number of couples married at four months was avoided only slightly. And now, there is a change in tendency even though the percentage is not too significant.
PANDANGAN KEPALA KUA GAYUNGAN TENTANG PENETAPAN AWAL MASA `IDDAH PADA PERKARA CERAI GUGAT
Authors: Fitriah Putri Lailatul
Published: February 2019

The initial determination of the 'iddah period is very important to determine whether or not the couple should reconcile or to determine when a woman may marry someone else. Problems arise when there are different provisions in the Ministry of Religion Circular Letter No. 13.2 / 1 / Pw.001 / 1097/2004 with the views of the head of KUA Gayungan which is the executor of the circular letter. According to the circular letter, the period for talak divorce and gugat divorce starts from the date of issuance of the divorce certificate by the Religious Court which states that the `iddah period of the woman is calculated from the date the decision/determination has permanent legal force, namely the date stated above on the divorce certificate. While the Head of KUA Gayungan revealed that the `iddah period had fallen according to the date of the verdict. The disagreement between the circular letter issued by the Ministry of Religion and the head of KUA was examined using interview and documentation techniques and analyzed by descriptive analysis. The results of the study state that the views of the head of the KUA in determining the beginning of the `iddah period are not contrary to the laws that apply in Indonesia. The Head of KUA gives more benefit to women, if the initial determination of the `iddah period 'using the circular letter of the Ministry of Religion in the East Java region, it is feared the beginning of the period' is longer than the date the decision has permanent legal force, because sometimes the parties take or arrange divorce certificates when they need the divorce certificate.
KOMERSIALISASI NIKAH SIRI DI DESA PEKOREN KECAMATAN REMBANG PASURUAN JAWA TIMUR
Authors: Alfarisi Salman
Published: February 2019

This article is a study of the commercialization practice of secret marriage in Pekoren Village, Rembang Subdistrict, Pasuruan Regency, East Java Province. Secret marriage is carried out by the community using a broker service. In carrying out its duties, the broker asks for payment in the form of dowry money for operational costs and paying for the services of the Kyai who marry off. This case was analyzed using the eyes of Islamic law and juridical law. While the method used is a descriptive qualitative research method by collecting data through reading or reviewing the expressions and behaviors observed from the speakers in the field. From the field it is described, that the commercialization of secret marriage in Pekoren Village is a fixation of the price of dowry as an operational cost that uses the services of kyai and brokers to find the type of women wanted by interested person. In Islamic law, secret marriage is a legal marriage with the fulfillment of requirements and pillars of marriage. Brokers in this case can be categorized as buying and selling because of doing business, but it is still not suggested in Islam. In Positive Law, unregistered marriage is not valid because one element is not fulfilled, namely marriage recording. In line with these conclusions, the holders of the marriage registration policy must emphasize the regulation of marriage registration. For religious leaders, should not facilitate the  secret marriage ceremonies which are patterned as pleasure.
KRITIK ISTIHSAN TERHADAP KONSTRUKSI FARAID AMINA WADUD
Authors: Rama Faby Toriqir
Published: February 2019

This paper is a bibliographical research on Amina Wadud’s thought about faraid with istihsan theory. The main problem is about the style of Amina Wadud’s thought which is considered by some people to be contrary to the building of the Shari’ah. The construction of Amina Wadud's thoughts on faraid is built on the foundations of hermeneutical analysis with a justice and gender equality approach. She focuses on the Qur’an in chapter al-Nisa’ verses 11 and 12. The author finds that although Amina Wadud used the hermeneutic approach and the principle of justice and gender equality, there is still much room for criticism when viewed from the perspective of istihsan . First, Amina Wadud does not write that Islamic law is in fact flexible, as evidenced by the takharruj mechanism which is essentially an istihsan product. Second, less exploration of the shari’s proposition. Amina Wadud has a remarkable rhetoric and depth of philosophy. But in the field of faraid discussion he narrows himself to the use of the Qur’an without considering any other propositions. Third, istihsan bi al-nas-one kind, istihsan-writer uses to fight her improper argument about the concept of naf’a which he introduced herself by referring to chapter al-Nisa’ verse 11.
Ideologi Agama dalam Praktik Dominasi antara LDII Versus Non-LDII di Jombang
Authors: Dodi Limas
Published: February 2019

This article reviews the religious ideology in the practice of domination of LDII over non-LDII communities in Gading Mangu Perak Jombang East Java. Using a phenomenological approach, this article concludes that as an ideology, religion functions to legitimize an action. Belief in religion as an ideology is very susceptible to the interests of domination. LDII Gading Mangu let the society to exchange knowledge through both pengajian (religious preaching) at the GAMA Islamic Boarding School and attending formal schools at Budi Utomo Foundation owned by LDII. It has been an evident that although there are two large educational institutions under the auspices of the Nahdlatul Ulama in the same area, the Budi Utomo Foundation has superior quality and quantity. It, therefore, attracts the common people or non-LDII members to send their children to Budi Utomo School. Within the economic field, LDII Gading Mangu set up its dominance by establishing a Joint Business (UB) which vends various goods and services, not only for its members but also for the non-LDII people.

Keywords: Ideology; domination; LDII.
Ajaran Tarekat Alawiyah Palembang dan Urgensinya dalam Konteks Kehidupan Kontemporer
Authors: Munir Munir
Published: February 2019

The article seeks to analyze the teachings of the Tarekat Alawiyah in Palembang. The study employs qualitative approach emphasizing descriptive and phenomenological analyses toward the subject of the research, namely the leaders and the followers of this Sufi order. The study finds that the teaching of the Tarekat Alawiyah in Palembang relevantly belongs to the teachings of Taṣawwuf Akhlāqī which put emphasis on the importance of worship, noble manners, sharī‘ah, and knowledge. This Sufi order practices such number of rituals as recitation of the rātib, ḥawl (commemorating the death of important figures like murshid), mawlid (commemorating the birth of the Prophet Muhammad), and making devotional visit to the tombs of the Muslim clerics and habā’ib (descendants of the Prophet). This tarekat differs from other Sufi orders in a sense that it nullifies the process of bay‘ah (taking an oath from new member). The study concludes that the Alawiyah Tarekat seems to be relevantly compatible with the needs of the contemporary society. This is so because this tarekat has practically simple rituals which can be easily performed by its members. This feature attracts even youngsters to join this Sufi order.
Universalitas Islam dan Lokalitas Budaya dalam Bingkai Islam Nusantara
Authors: Fikri Ishom Fuadi
Published: February 2019

Islam has both universal and particular dimension, where the universality of Islam is reflected in the maqāṣid al-sharī‘ah, i.e. public benefits, whereas the Islamic particularity deals with practical aspects of the Islamic law in the human life, including local cultures. This means that the presence of Islam does not aim to eliminate the human’s cultures, rather it serves as a universal value which is able to permeate and accommodate various local cultures. The universality of Islam and the cultural locality should not be in, somehow, an opposite way. Instead, they should be in a dialectical and even an affirmative relation. Employing deductive-descriptive method this article aims to reveal the discourse of Islam Nusantara on the aspects of universality of Islam and the cultural locality in Indonesia. Islam Nusantara is a sociological term for the manifestation of the universality of Islam which has been absorbed into the particularity of local cultures in Nusantara. The article will further argue that the encounter of Islam and the local cultures in Indonesia has created a uniquely indigenous model of understanding, comprehension, and practice of the Islamic doctrines. The notion of Islam Nusantara should, therefore, make the Indonesian Muslims able to synergize Islam and nationalism within a frame called ‘Indonesia and diversity’.
Radikalisme Agama: Dari Kasus Dunia sampai Sumatera Utara
Authors: Irwansyah Irwansyah
Published: February 2019

After the fall of the World Trade Center (WTC), radicalism has become a religious phenomenon around the world. Uniquely, the Muslims are accused of being perpetrators for such horrible terror. It has been, however, unconsciously admitted that the acts and behaviors shown by the Muslims around the world, with special reference to the North Sumatera as the locus of this research, seem to ‘justify’ such accusation. The acts and behaviors have been started, first of all, by the feeling of ‘pride’ and ‘happiness’ with the fall of “the twin towers” as the symbol of the USA’s supremacy. The feelings are subsequently coupled by animosity toward the USA and its allies. Such fiery hatred makes the Muslims unable to objectively identify triggering factors behind the emergence of religious radicalism, which, in fact, does not merely exist among the Muslims community but also in every religious community, especially among the Jews and Christians. Regardless of this religious pheno-menon I would argue that there must be another suspicious indicator behind the rise of religious radicalism called ‘destructive theology’. The theology believes that God will be present when humans fight and kill each other. Destruction and burning of worship houses in the North Sumatera are among obvious examples of such theology.
Makna Eksoteris dan Esoteris Agama dalam Sikap Keberagamaan Eksklusif dan Inklusif
Authors: Basyir Kunawi
Published: February 2019

Within the last decades, known to us as the century of spirituality, the world civilization has been murkily colored by the darkness and it has been caused by our sharp different view when we try to understand the meaning of religion including Islam. This has led to the absence of “a bowl” of peace, justice, and equality for every person to freely express his or her socio-religious activities. To the exclusivists, for instance, Islam is blindly viewed as the sole religion that possesses absolute value of truth (absolutism). Consequently, this group sees that other religions possess no truth and, therefore, they must be obliterated. This group sees islām as a term to reject religious pluralism in Indonesia. On the other side, the inclusivists consider the truth of islām as the universal truth. In this regard, they argue that the truth of Islam as a religion is the sole truth, but the truth of islām cannot be monopolized only by certain religion. They further argue that other religions may also possess the truth of islām. Paying close attention to such different understanding of islām, this article attempts to re-read and re-analyze it from socio-cultural approach (or strictly speaking from philoso-phical and theological point of view).
Nuansa dan Simbol Sufistik Puisi-puisi Karya Ahmad Mustofa Bisri
Authors: Saddhono Kundharu , Haniah Haniah
Published: February 2019

This article focuses on the problem of Sufism which exists in pesantren’s poetry. The pesantren’s poetry has certain characteristics as it is written by poet whose educational background is pesantren. The values of Sufism will be reflected directly or indirectly into a poem written by a poet educated in pesantren. This what makes the poems produced from pesantren differ from that of other general poems. The specific features of the pesantren’s poems become interesting object to investigate. Focusing on written references this study employs heurmeneutical approach. It takes also the socio-cultural aspect into account. The use of this approach is based on an assumption that there should be tightly close relationship between the poem and the educational background of its writer. A poem exists within no cultural emptiness. At this point, the culture of pesantren that shaped a poet will influentially colour up the poem he/she produced. Based on hermeneutical approach coupled with socio-cultural aspect this study attempts to describe interesting side of Sufism aspects found within the pesantren’s poetry. To obtain reliable result, it puts emphasis on verstehen based on heurmenetical priciples developed by Paul Ricoeur, namely interpretation. The study finds that Sufism in the pesantren’s poetry deals with such number of symbols as light, flying, love, door, and prostration.
Muhammad Thalib, Majelis Mujahidin Indonesia, dan Tafsir Ayat-ayat Penegakan Syariat Islam di Indonesia
Authors: Kurniawan Anwar , Aminuddin Ahmad
Published: February 2019

Majelis Mujahidin Indonesia (MMI/The Indonesian Mujahedeen Council) is an Islamic organization, which demands the implementation of sharī‘ah in Indonesia. Muhammad Thalib, the leader of MMI, is a figure who also concerns on the Quranic interpretation. He frequently interprets the Quranic verses on his works within political nuance in relation to MMI’s ideology. This article aims to identify Thalib’s interest and the extent of his ideological tendency. His published works in a number of media are the main source of the data elaborated in this article. This article argues that Thalib’s interpretation of the Quranic verses comprises two political interests. Firstly, the interpretation attempts to convince the reader to believe that the implementation of sharī‘ah is undoubtedly urgent. Secondly, sharī‘ah seems to be perceived as the main objective, colored with political nuance, and it has been reduced for this main purpose in order to make Muslims “find” God. In other words, Thalib’s interpretation of the Quranic verses puts sharī‘ah as a means of political maneuver. It seems that through his interpretation Thalib attempts to challenge, while at the same time protects himself from, his opponents.
Pengalaman Paramadina sebagai Rumah Pengetahuan Berbasis Nilai-nilai Ketuhanan, Tradisi Hikmah, dan Ilmu Pengetahuan
Authors: Sabri Muhammad , Ikhsan Muh , Wekke Ismail Suardi
Published: February 2019

This article describes Paramadina University, a higher educational institution in Indonesia, which cannot be separated from its leader as well as the founder of its initial idea, i.e. Nurcholish Madjid. The existence of Paramadina University is, therefore, more closely related to the establishment of Nurcholish Madjid’s genial ideas who attempted to link the idea of ​​Islam-Modernity-Indonesia. Since its initial inauguration in 1994, Paramadina University has carried out basic insights aimed at building a scientific society based on divine values and wisdom of humanity. It also encourages the values of pioneering souls to break through the borders of knowledge. Employing qualitative approach, this article aims at further analyzing the model of modern religious tradition developed by Paramadina University. The study affirms central position and role played by this higher educational institution both in Indonesia and the Islamic world in general. This centrality appears, especially, when we link the ideas of Islamic universalism, spatial-temporal of indonesianess, along with responses toward the life of the contemporary society which seems to be not only complex but also moves quickly escorting the breath of the age.
Membaca Pemikiran Bediuzzaman Said Nursi tentang Signifikansi Agama dan Identitas Bagi Kemajuan Sosial
Authors: Hamsah Ustadi
Published: February 2019

Identity is the basic principle of the society. The search for identity and effort to build and defend identity is the fundamental struggle for society. Theoretically, the prosperous society depends on the strength of its identity. The society can achieve the social advancement, extraordinary ethos, and creativity because of their strong identity. This article attempts to explain how identity and self-capability contribute to the social advancement. This explanation refers to the thought of the modern gigantic Turkish thinker, Bediuzzaman Said Nursi. Exploring the construction of Said Nursi’s concept of Islamic identity and self-capability in developing society, especially in social prosperity and economic progression, this paper attempts to explain the foundation of social and individual prosperity. According to Said Nursi, the development of culture and civilization will be established by powerful identity which constructed by awareness of collective personality (şahs-ı manevi). The powerful identity, therefore, bases on the spirit of self-capability that will raise a progress and development. Referring to Said Nursi, this basic foundation of self-capability developed through three principles, namely self-interest versus self-sacrifice, extravagance versus frugality, and greed versus contentment. Then, by practicing and applying these three values, the prosperity and development can be achieved.
Kearifan Muhammadiyah di Sumatera Utara dalam Merespons Isu Radikalisme
Authors: Rasyidin Al , Nasution Hasnah
Published: February 2019

Radicalism and terrorism have anxiously attracted the world community. Ironically, the terms have been labeled to Islam and the Muslims. This article focuses on how does Muhammadiyah as one of the Indonesian largest Islamic organizations respond to the issue of radicalism in Indonesia? Based on field research where the data is gathered through interview, observation, and documentary study, the research puts emphasis on the responses of Muhammadiyah toward the idea and movement which attempt to establish Islamic state; its responses to the Western countries and the unbelievers; its interpretation of jihad as an obligatory war against the unbelievers; and its idea on legalization of suicide bombings. The study indicates that Muhammadiyah, particularly in the North Sumatera, rejects any radical movement along with its ideology in Indonesia. Muhammadiyah sees that NKRI (The Unity State of the Republic of Indonesia) has been an ideal model of state and it is a blessing of God that must be preserved and protected. Muhammadiyah condemns anyone who justifies violent acts and commits murder and suicide bombings in the name of religion. Muhammadiyah also asserts that radicalism is a threat toward world peace and it has no correlation with the Islamic teachings.
Makna Zikir Bagi Jemaah Tarekat Naqshabandīyah Khālīdīyah Majelis Pengkajian Tauhid Tasawuf Indonesia di Kota Gorontalo
Authors: Rahmawati Rahmawati , Yahiji Kasim , Mustakimah Mustakimah
Published: February 2019

This article attempts to elaborate the existence of dhikr along with its meaning performed and hold by the members of the Majelis Pengkajian Tauhid Tasawuf Indonesia under the auspices of the Tarekat Naqshabandīyah Khālidīyah in Gorontalo City. The study indicates that dhikr is a substantially mandatory ritual that must be performed by the followers of the tarekat. In this point they interpret the meaning of dhikr within various arguments. The tarekat members who reached what so-called the level of tawhīd ‘aqīdah argue that dhikr is an important matter which brings about positive energy and leads its performers to discover true religious spirituality. They believe that the positive energy becomes significantly determinant factor and it has relevance to solve the problems of daily life. On the other side, the tarekat members who have reached the level of tawḥīd ṣūfi interpret dhikr as a spiritual obligation which orients its performers to lovingness and intimacy with God. To the urban society of Gorontalo dhikr is viewed as a mindset which emphasizes that within spiritually sacred realm, on one hand, dhikr provides a positive indication which is coherently compatible with the profane reality of their life on the other.
Kesepadanan Tekstual dan Ideologi Penerjemahan Arab-Jawa dalam Kitab Sharḥ al-Ḥikam
Authors: Anis Muhammad Yunus
Published: February 2019

This study attempts to elaborate textual equivalence of the Arabic translation and the Javanese translation in Ibn ‘Aṭā’ Allah al-Sakandarī’s masterpiece, al-Ḥikam. Within the first stage, the texts in this book will be studied from a number of linguistic aspects which are connected to lexical forms and phraseological feature. Every language is semantically assumed as possessing specific characteristic in terms of its lexical and phraseological features. The Sufis, in this case, will have particular inclination in their language expression. The lexical and phraseological features become, among others, a measure-ment of mystical language which covers compositional and unitary meanings. To comprehensively understand the mystical life explained in al-Ḥikam we need, therefore, to deeply study such lexical and phraseological features. The second stage will focus on the ideology of translation of al-Ḥikam. This sort of ideology will provide us information on the relation of the Indonesian Islamic texts and—along with their potential integration with—scholars around the world. The study finds that the ideology of translation has been founded on foreignization method and domestication method. These two methods have played a pivotal role on how particular texts of Sufisme are produced and consumed by the Indonesian Muslim society.
Kajian atas Wacana Tasawuf dan Keutuhan Sosial Ernest Gellner
Authors: Riyadi Abdul Kadir
Published: February 2019

This article seeks to scrutinize the thought of Ernest Gellner particularly his idea of tasawuf and its relation to social cohesion. He has raised a number of questions concerning the relation of Islam and tasawuf with modernity, which attract the attention of other scholars in the field. By modernity he means secularism, industrialism and national-ism. Motivated by secular and orientalist ideals, Gellner seems to have no ground in the “normative” aspect of Islam. This study finds that he is equally not consistent. In the first instance, he tends to argue that Islam must be excluded from modernity because it is not in conformity with it. Then he speaks of what he calls higher Islam and lower Islam, the former being in line with modernity while the latter is not. With regard to this distinction, he urges that Muslim society undergoes what he calls a “transition” from the lower to the higher Islam if it is to join the modern society and be part of the “cohesive world”. The lower Islam should be left out because it teaches magic and encourages poverty. By bringing up this distinction, and not sticking to the consistent paradigm, Gellner’s thought on Islam and tasawuf vis-à-vis modernity is—it may be judged—dichotomous and even perplexed.