scholarly journals PANDANGAN MASYARAKAT TENTANG TAUKIL WALI: Studi di Desa Dempet Kabupaten Demak

2017 ◽  
Vol 9 (1) ◽  
pp. 87
Author(s):  
Ida Iftidah
Keyword(s):  
Islamic Law ◽  
Religious Leaders ◽  
Human Beings ◽  
Mutual Help ◽  
Village Community ◽  
Positive Law ◽  
The Guardian ◽  
The Village ◽  
Lack Of Knowledge

Wali (Marriage Guardian) is one of the important element in marriage. The position of marriage guardian determines whether the marriage is legitimate or not, because marriage guardian is one of the pillars of marriage that must be met. But the majority of people in the village of Dempet Demak, delegate the rights to the ward headman or local religious leaders. As a result, the deed committed by the wali nasab, regarded as the legitimate action. That is, from the dempet village community perspective, the act of doing this is not a form of violation, However as the best solution for the guardians who have no ability to perform her own daughter marriage. This happens for several reasons such as the inability to say the pronunciation of the marriages contract, lack of knowledge of the guardian so that they delegate to people who know more about the religion, even some that because of  ta'ẓim to Kiai. The Events of taukil wali in the village of Dempet normatively is permissible because that has brought benefits to our fellow human beings as of the presence of 'taukil wali' has helped facilitate the affairs of human beings and as a form of mutual help in goodness and piety. This paper describes the issues regarding 'taukil wali' of Islamic law and positive law.[Wali merupakan salah satu unsur penting dalam pernikahan. Posisi wali menentukan sah dan tidaknya pernikahan, sebab wali nikah adalah salah satu rukun nikah yang harus dipenuhi. Namun mayoritas masyarakat di Desa Dempet Kabupaten Demak, mewakilkan hak perwaliannya kepada penghulu atau tokoh agama setempat. Mereka tidak terbiasa menikahkan putrinya sendiri. Akibatnya perbuatan yang dilakukan wali nasab tersebut dianggap hal yang sah-sah saja. Artinya masyarakat Desa Dempet tidak melihat bahwa perbuatan yang dilakukannya itu sebagai sebuah bentuk pelanggaran, tetapi sebagai solusi terbaik bagi para wali yang tidak ada kemampuan untuk mencoba menikahkan anaknya sendiri. Hal ini terjadi karena beberapa alasan seperti  ketidakmampuan wali mengucapkan lafal akad nikah, kurangnya pengetahuan wali sehingga mewakilkan kepada orang yang lebih paham tentang agama, bahkan ada juga yang karena ta’ẓim kepada Kiai. Peristiwa taukil wali di Desa Dempet secara normatif hukumnya adalah boleh, sebab yang dilakukan telah memberikan manfaat terhadap sesama manusia karena dengan adanya taukil wali nikah telah membantu memudahkan urusan sesama manusia dan sebagai bentuk tolong menolong dalam hal kebaikan dan ketakwaan. Tulisan ini mendeskripsikan tentang masalah taukil wali nikah secara hukum Islam dan hukum Positif.]

scholarly journals IMAM KAMPUANG SEBAGAI WALI HAKIM: Analisis Terhadap Putusan Pengadilan Agama Talu Nomor 502/Pdt.G/2011/PA Tentang Itsbat Nikah

2018 ◽  
Vol 3 (2) ◽  
pp. 153
Author(s):  
Abdul Alim ◽  
Edi Rosman
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Legal Guardian ◽  
Positive Law ◽  
The Government ◽  
Law And Legislation ◽  
The Guardian ◽  
The Village ◽  
Legal Product

<p><em>Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.</em></p>

فلسفة العقوبة في الشريعة الإسلامية والقانون الوضعي عرض وموازنة Exposition and Comparison of the Philosophy of Punishment in Islamic and Positive Laws

2012 ◽  
Vol 9 (1) ◽  
Author(s):  
عبد المجيد قاسم عبد المجيد (Qasim Abdulmajid) ◽  
محمد ليبا (Liba)
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Penal System ◽  
Human Beings ◽  
New School ◽  
Positive Law ◽  
Other Hand ◽  
Philosophy Of Punishment ◽  
Emerging Issues

تناولت هذه الورقة فلسفة العقوبة في الشريعة الإسلامية، وفلسفتها في القانون الوضعي، وتمت الموازنة بين الفلسفتين، وخلص العرض والموازنة إلى نتائج ملخصها أن مسألة عصمة الشريعة وسموها تعد علامة فارقة بين الشريعة الإسلامية والقانون الوضعي، هذه العلامة نتج عنها فروق كثيرة أولها أن العقوبة في التشريع الوضعي تكون تابعةً للهدف، فالهدف يوضع أولاً ثم تصاغ على ضوئه العقوبة، ولذلك كلما ظهرت مدرسةٌ جديدةٌ تؤسس لفكرٍ جديدٍ ظهر اختلافٌ في التشريع العقابي. بينما النظام العقابي الإسلامي ثابتٌ ومعصوم، وقد وُجدت الحاجة إلى معرفة أهدافه وفلسفته ليتسنى السير على مقتضاها فيما يستجد من وقائع، وأن سمو فلسفة العقوبة في الشريعة الإسلامية ينبع من سمو مصدرها، فواضع هذه العقوبات هو خالق البشر. بينما العقوبة في القانون الوضعي تعتمد في فلسفتها على خبرة واضعيها، وهي خبرة محدودة وأحكامها نسبية، لذا كان تطبيق العقوبات الشرعية أجدر حتى وإن لم يُدرَك كنه هذه العقوبات وفلسفتها. الكلمات الرئيسية: فلسفة العقوبة، القانون الإسلامي، القانون الوضعي، التشريع العقابي.******************************In this paper light is shed on the philosophy of punishment in Islamic and positive laws and a comparison between them is accomplished. In brief, the conclusion of the exposition and comparison is that issue of infallibility of SharÊ‘ah and its nobleness are the distinguishing marks between Islamic and positive laws. This led to further differences. The first difference is that the punishment in positive laws is in accordance with the stipulated goal, that is, the goal is set first and then the punishment is formulated in that light. That is why whenever any new school of thought appears based on some ideology, differences emerge in punitive legislation. Islamic penal system is, however, immutable and infallible. There is a need to know its objectives and wisdom so as to in order to tackle new emerging issues. The nobility of the philosophy of punishment in Islamic law stems from the nobility of its source and that is no one but the Creator of human beings. The punishment in the positive law, on the other hand, relies on the philosophy that is based on the experiences of the authors of these laws. And these experiences are limited and their rulings are relativistic. Applying Islamic legal punishments are, therefore, more legitimate, even though their essence and philosophy are not fully grasped.Key words: Philosophy of Punishment, Islamic Law, Positive Law, Punitive Legislation.

scholarly journals MEDIATION SYSTEM IN DISPUTES OF OWNERSHIP PERSFECTIVE ACADEMIC ISLĀḤ (A Research in Aceh Besar)

2020 ◽  
Vol 10 (2) ◽  
pp. 208
Author(s):  
Riadhus Sholihin ◽  
Oktavi Maulizar
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
Descriptive Analysis ◽  
Document Analysis ◽  
Third Party ◽  
Peace Agreement ◽  
Positive Law ◽  
Field Notes ◽  
Mediation System ◽  
The Village

This article will explain how the authority of village officials in resolving disputes over ownership of aid houses is mediated? To answer the problem above, the writer uses the descriptive analysis research method, where the data obtained is sourced from observations, interviews, photoshoots, document analysis, and field notes compiled by the writer at the research location which is not set forth in the form of figures. From the results of the study it can be seen that based on Aceh Qanun Number 9 of 2008 concerning the Development of Customary Life and Customs where village officials have the authority to reconcile disputes that occur within the community by deliberation / mediation and one of the village apparatuses that mediates the parties who disputes to end their disputes peacefully. The consequence of the mediation decision is the termination of the dispute that occurred and the parties agreed to make peace by making a peace agreement and carrying out the agreement accordingly. The concept of mediation in positive law is no different from the concept of iṣlāḥ in Islamic law which involves a third party to reconcile the disputing parties. The content of the agreement of the mediation that has been carried out by the parties, is allowed in Islamic law because the purpose of iṣlāḥ or mediation is to end the dispute.

scholarly journals KOMERSIALISASI NIKAH SIRI DI DESA PEKOREN KECAMATAN REMBANG PASURUAN JAWA TIMUR

AL-HUKAMA ◽  
2018 ◽  
Vol 8 (1) ◽  
pp. 169-193
Author(s):  
Salman Alfarisi
Keyword(s):  
Qualitative Research ◽  
Research Method ◽  
Islamic Law ◽  
Religious Leaders ◽  
Operational Cost ◽  
Qualitative Research Method ◽  
Positive Law ◽  
Doing Business ◽  
Operational Costs ◽  
Legal Marriage

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.

scholarly journals KONSEKUENSI MARRIED BY ACCIDENT DALAM PERSPEKTIF HUKUM POSITIF DAN HUKUM ISLAM

2018 ◽  
Vol 9 (2) ◽  
pp. 133
Author(s):  
Imawanto Imawanto ◽  
Edi Yanto ◽  
Mappanyompa Mappanyompa
Keyword(s):  
Research Methods ◽  
Islamic Law ◽  
Biological Father ◽  
Men And Women ◽  
Positive Law ◽  
Legal Guardianship ◽  
Illegitimate Child ◽  
Legal Perspective ◽  
The Guardian ◽  
Cover Up

This article discusses married by accident, which is a marriage that is forced to be carried out between a pair of men and women because the woman is already pregnant, their parents must marry her, in order to cover up their disgrace in the community. Using juridical-normative research methods. The results of the study are, first, the law of being married by accident is permitted both by positive law and Islamic law, secondly, the position of a married by accident child becomes a legitimate child in the perspective of positive law, and an illegitimate child in the perspective of Islamic law. Third, in a positive legal perspective, the legal guardianship and inheritance rights of a daughter from married by accident are her biological father and inheritance rights from her parents, whereas in Islamic legal perspective the child resulting from married by accident biological father has no right to give heirs and is not entitled also be the guardian of the child.keywords: Islamic law; married by accident; positive law. AbstrakArtikel ini membahas tentang married by accident, yaitu pernikahan yang terpaksa dilakukan antara sepasang laki-laki dan perempuan karena perempuannya sudah hamil terlebih dahulu, orang tua mereka harus menikahkannya, dalam rangka menutupi aib mereka di masyarakat. Menggunakan metode penelitian yuridis-normatif. Hasil penelitian, pertama, hukumnya married by accident di bolehkan baik oleh hukum positif dan hukum Islam, kedua, kedudukan anak married by accident menjadi anak sah dalam perspektrif hukum positif, dan anak tidak sah dalam  perspektif hukum Islam. Ketiga, dalam perspektif hukum positif, hak wali dan hak waris anak perempuan dari married by accident adalah ayah biologisnya dan memperoleh hak waris dari kedua orang tuanya, sedangkan dalam perspektif hukum Islam anak hasil dari married by accident ayah biologis tidak berhak memberikan waris dan tidak berhak pula menjadi wali anak tersebut ketika menikah.kata kunci: hukum Islam; hukum positif; married by accident.

scholarly journals REPRESENTASI ALAM DAN MANUSIA DALAM KARYA SASTRA (KAJIAN EKOKRITIK TERHADAP CERPEN "POHON KERAMAT" KARYA M. DAWAM RAHARDJO).

2018 ◽  
Author(s):  
Ferina Meliasanti
Keyword(s):  
Natural Disasters ◽  
Short Story ◽  
Research Method ◽  
Human Beings ◽  
Village Community ◽  
Value Of Nature ◽  
The Village ◽  
Personal Interests ◽  
Descriptive Qualitative

This study aims to describe (1) how are nature and human represented in short story "Pohon Keramat", (2) how is environmental wisdom contained in it. Short story "Pohon Keramat" by M. Dawam Rahardjo tells the story of the existence of a trembesi tree that was sacred by the villagers of Kalisodo, but it also gave great benefits to the welfare of the village community. However, because of personal interests, political, and contrary to the teachings of religion, the trembesi tree was destroyed. Natural disasters occurred in the village of Kalisodo after a year of fallen trembesi tree. This research method used descriptive qualitative with ecocriticism approach. Nature and human beings are represented as the value of togetherness with nature. Local wisdom is a reference for the formation of environmental wisdom that is the value of the establishment of nature, the value of nature harmony, the value of togetherness with nature, the wisdom of nature, and the love of nature. Therefore, humans are required to preserve nature by nurturing, caring for, and saving the nature.

scholarly journals The Tradition of Madurese Wedding Ceremony: Islamic Law and Local Tradition within the Framework of Maqāṣīd al-Sharī’a

ULUMUNA ◽  
2018 ◽  
Vol 22 (1) ◽  
pp. 155-171
Author(s):  
M. Ghufron
Keyword(s):  
Life Cycle ◽  
Islamic Law ◽  
Married Couple ◽  
Community Members ◽  
Village Community ◽  
Local Tradition ◽  
Wedding Ceremony ◽  
Newly Married ◽  
The Village ◽  
New Phase

This study explores the encounters of Islamic law and local culture in the wedding ceremony in the villages on Madura, which have been influenced by the former kingdom in the eastern part of the island. This tradition for the village community members is so pivotal that ignoring it is tantamount to inviting calamity. This study applies the theory of Maqāṣīd al-Sharī’a and liminality of life-cycle by Arnold van Gennep. The ceremony includes several steps, starting from the parade of the groom with his envoy into the bride’s house up to the blessing to the newly married couple. Focusing primarily on two precessions in the wedding ceremony, namely ngiddhe 'tellor sampek bhesa (stemping the eggs until they break) and mengghar bhalabhar (opening rope), this study reveals that these processions mark a new phase in the life-cycle of the couple and entails symbols of meaning. Through the ceremony, the couple experiences separation and inclusion into a new chapter in their life. Because the tradition realizes happiness and fortune and dispells evil for both the couples and their exended family in general, it implies that the tradition also aims to implement the highest objective and principles of Islamic law.

scholarly journals Tinjauan Hukum Islam terhadap Pernikahan dengan Wali Hakim (Studi Kasus di KUA Kecamatan Bulo, Kabupaten Polman)

2021 ◽  
Vol 2 (2) ◽  
pp. 301-313
Author(s):  
Mukran H. Usman ◽  
A. Hawariah ◽  
Rosmita Rosmita ◽  
Nurfatimah Muh. Tahir
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
Descriptive Analysis ◽  
Field Research ◽  
Analysis Techniques ◽  
Normative Approach ◽  
Positive Law ◽  
The Guardian

This study aimed to determine the cause of the marriage of guardian judges in the KUA, Bulo District, Polman Regency and to find out the review of Islamic law on this phenomenon. The research method used was field research with descriptive analysis techniques and applies a phenomenological and juridical-normative approach. The results showed that; 1) Among the factors in the occurrence of marriage with the guardian judge at the KUA, Bulo Sub-district, Polman Regency, is because there are no living lineage guardians and or no Muslim lineage guardians; 2) According to Islamic law, marriage with a guardian judge is legal if it has fulfilled the conditions and pillars that have been determined both in positive law and Islamic law, where the KUA Kecematan Bulo, Polman Regency stipulates that the guardian judge is a Muslim, akil, and balig.

scholarly journals Positive Transformation of Islamic Law in Local Wisdom in the Sultan of Tidore

2021 ◽  
Vol 19 (2) ◽  
pp. 149
Author(s):  
Harun Ginoni ◽  
Fauzan Hanafi ◽  
Nur Azizah Rahman
Keyword(s):  
Qualitative Research ◽  
Islamic Law ◽  
Religious Leaders ◽  
Positive Law ◽  
A Value ◽  
The People ◽  
Accurate Picture ◽  
Younger Generation ◽  
The Republic ◽  
Research Type

Tidore is one of the Islamic Sultanates in the archipelago which applies Islamic Law positively from 1495 until the joining of Tidore into the lap of the Republic of Indonesia. Islamic law in the Tidore Sultanate is no longer applied as positive law but has become a value that lives with the customs of the people of the Tidore Sultanate. This research focuses on examining the transformation of the Islamic law that once prevailed in the Tidore sultanate into values, principles, and philosophies that live in the Tidore community. This research was built with a qualitative research type with a socio-historical approach involving traditional and religious leaders as resource persons and a study of the existing "Kie Se Kolano" regulatory text so that it is expected to produce an accurate picture of the object under study. This research is expected to provide conceptual ideas in building awareness that Islamic law has actually become the volkgeist (soul of the Nation) for the Indonesian people, especially for the Tidore community, especially the younger generation who are currently being bombarded with various information that may be able to keep the younger generation away from the soul. His Nation.

scholarly journals "KAWIN TANGKAP" TRADITION IN MAQASID AL-SYARI’AH AND INDONESIAN LAW PERSPECTIVE

2020 ◽  
Vol 5 (2) ◽  
pp. 127-142
Author(s):  
Muhdi Muhdi
Keyword(s):  
Social Control ◽  
Legal Status ◽  
Social Protection ◽  
Islamic Law ◽  
Field Research ◽  
Protection System ◽  
Positive Law ◽  
Legal Position ◽  
The Village ◽  
Legal Sociology

This article is the result of a qualitative field research with a legal sociology approach. This article discusses the tradition of intermarrying with the eyes of Islamic law and positive law. The researcher uses the maqasid shariah theory in explaining the legal position of capture marriage. The maqasid shariah theory has a flexible and adaptive character in determining the legal status of localistic matters. The location of this research is in Pekalongan village, Sampang district, Madura. This study concludes that marriage arrests in the village of Pekalongan are legal, even obligatory, seeing that the implementation of the marriage arrest law cannot be separated from the main purpose of implementing Islamic laws. Capture marriage fulfills the maqashid al-sharī'ah element. Capture marriages function as hifd al din, namely tradition as religious social control, as a social protection system that fulfills the elements of hifdh an-nafs (avoiding cases of violence and vigilantism), hifdh an-nasl (avoiding offspring from illicit relationships), hifdh al-mal (avoiding the use of money in vain), hifdh al-aql (maintaining a healthy mindset and avoiding depression). Capture marriages are marriages that have no legal force because they are not registered.. Keywords: kawin tangkap tradition, maqasid shariah, law   Abstrak Artikel ini adalah hasil penelitian kualitatif lapangan dengan pendekatan sosiologi hukum. Artikel ini mendiskusikan tradisi kawin tangkap dengan kacamata hukum islam dan hukum positif. Peneliti menggunakan teori maqasid shariah dalam menjelaskan posisi hukum kawin tangkap. Teori maqasid shariah mempunyai karakter fleksibel dan adaptif dalam menentukan status hukum hal yang bersifat lokalistik. Lokasi penelitian ini berada di desa Pekalongan Kecamatan Sampang Madura. Penelitian ini menyimpulkan bahwa kawin Tangkap di desa Pekalongan hukumnya boleh, bahkan wajib, melihat pemberlakuan hukum kawin tangkap tidak lepas dari tujuan pokok pemberlakuan hukum-hukum Islam. Kawin tangkap memenuhi unsur maqashid al-sharī’ah. Kawin tangkap berfungsi sebagai hifd al dīn yaitu tradisi sebagai kontrol sosial keagamaan, sebagai sistem perlindungan social yang memenuhi unsur hifdh an-nafs (menghindari terjadinya kasus kekerasan dan main hakim sendiri), hifdh an-nasl (menghindari adanya keturunan dari hubungan yang terlarang), hifdh al-mal (menghindari penggunaan uang dengan sia-sia ), hifdh al-aql (menjaga pola pikir sehat dan menghindari kedepresian ). Kawin tangkap merupakan nikah yang tidak memiliki kekuatan hukum karena tidak dicatatkan. Kata Kunci: tradisi kawin tangkap, maqasid shariah, undang-undang positif.

Sign in / Sign up

Export Citation Format

Share Document