M. Mansur, A. Yasid, Lathoif Ghozali, Iskandar Ritonga
The purpose of this study is to explain moderate thoughts in the deductive reasoning of the Mutakallimin School and their implications for influencing state policy in Indonesia, especially in the matter of registering marriages. With the regulation of Law no. 1 of 1974 concerning the obligation to register marriages through the KUA, reaping controversy and recent deviant behavior such as online siri marriages. This manuscript study using the Content Analysis method examines the deductive method of the Mutakallimin School included in the book Al-mahshul fi ilmi al ushul. As a result, the moderate reasoning of the Mutakalllimin School with the pioneers of the two Ar-Razi, namely Rhazes (925 AD) and Ar-Razi through linguistic studies of deductive reasoning has a moderate character, so that it has implications for the regulation of marriage registration at the Office of Religious Affairs (KUA) extracted from the pronunciation of ' am mutlaq "tadaayantum" in the Al-Qur'an Surah Al-Baqarah: 282.
本研究的目的是解释温和的思想在穆塔卡利民学校的演绎推理及其影响国家政策在印度尼西亚的影响，特别是在登记婚姻的问题。与第号法律的规定。1974年第1号法令，规定了通过婚姻登记机构登记婚姻的义务，引起了争议，最近出现了网上siri婚姻等越轨行为。本文采用内容分析法对《al -mahshul fi ilmi al ushul》一书中穆塔卡利民学派的演绎法进行了考察。因此，以两位al - razi的先驱，即Rhazes(公元925年)和Ar-Razi为代表的Mutakalllimin学派通过对演绎推理的语言学研究而提出的温和推理具有温和的特征，因此它对宗教事务办公室(KUA)对婚姻登记的规定具有启示意义，这一启示来自于《古兰经》苏拉《baqarah》:282中的“am mutlaq”tadaayantum的发音。
{"title":"Nalar-Moderat Mazhab Mutakallimin dan Implikasinya pada Pencatatan Nikah di Indonesia","authors":"M. Mansur, A. Yasid, Lathoif Ghozali, Iskandar Ritonga","doi":"10.36420/asasi.v3i2.281","DOIUrl":"https://doi.org/10.36420/asasi.v3i2.281","url":null,"abstract":"The purpose of this study is to explain moderate thoughts in the deductive reasoning of the Mutakallimin School and their implications for influencing state policy in Indonesia, especially in the matter of registering marriages. With the regulation of Law no. 1 of 1974 concerning the obligation to register marriages through the KUA, reaping controversy and recent deviant behavior such as online siri marriages. This manuscript study using the Content Analysis method examines the deductive method of the Mutakallimin School included in the book Al-mahshul fi ilmi al ushul. As a result, the moderate reasoning of the Mutakalllimin School with the pioneers of the two Ar-Razi, namely Rhazes (925 AD) and Ar-Razi through linguistic studies of deductive reasoning has a moderate character, so that it has implications for the regulation of marriage registration at the Office of Religious Affairs (KUA) extracted from the pronunciation of ' am mutlaq \"tadaayantum\" in the Al-Qur'an Surah Al-Baqarah: 282.","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"76 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122931073","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Amalina Zukhrufatul Bahriyah, Ahmad Mahrus, M. M. Rohman
This article is a conceptual study of the periodization of the development of Islamic law, starting from the time of the Prophet Muhammad who brought Islamic dogmatic teachings, continuing during the time of the Companions as the second holders of the relay of Islamic civilization. And then its development in the following period until the implementation of Islamic law which began to be contained in Indonesian law, as formal law. The problems studied are as follows: 1) What are the sources of Islamic law?, 2) What is the method of establishing Islamic law in the early period, friends and tabi'in?, 3) How is the implementation of Islamic law in Indonesian national law? The aim is to find out the most important sources of Islamic law. In addition, to find out the method of establishing Islamic law in the early period, companions and tabi'in, as well as its implementation in Indonesia. Based on the form of this research is normative research with library research data collection techniques. From the data obtained then developed with data analysis in the form of a flow-model.
{"title":"Periodisasi Hukum Islam","authors":"Amalina Zukhrufatul Bahriyah, Ahmad Mahrus, M. M. Rohman","doi":"10.36420/asasi.v3i2.285","DOIUrl":"https://doi.org/10.36420/asasi.v3i2.285","url":null,"abstract":"This article is a conceptual study of the periodization of the development of Islamic law, starting from the time of the Prophet Muhammad who brought Islamic dogmatic teachings, continuing during the time of the Companions as the second holders of the relay of Islamic civilization. And then its development in the following period until the implementation of Islamic law which began to be contained in Indonesian law, as formal law. The problems studied are as follows: 1) What are the sources of Islamic law?, 2) What is the method of establishing Islamic law in the early period, friends and tabi'in?, 3) How is the implementation of Islamic law in Indonesian national law? The aim is to find out the most important sources of Islamic law. In addition, to find out the method of establishing Islamic law in the early period, companions and tabi'in, as well as its implementation in Indonesia. Based on the form of this research is normative research with library research data collection techniques. From the data obtained then developed with data analysis in the form of a flow-model.","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124409033","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Waqf is one of the teachings of Islam that has dimensions of worship (ubudiyah) and economic (iqtishodiyah). Waqf functions as a source of funding for the Muslim community, which is utilized to support educational activities, research and study, hospitals, and social services. The concept of Waqf continues to evolve with the development and progress of time. The derivatives of Waqf products have become more diverse, ranging from conservative forms of Waqf to productive Waqf. One of the forms of productive Waqf that emerged in the 2020s is Waqf insurance, where this model of Waqf provides not only protection but also a continuous investment in rewards for the Waqif (the one who donates the Waqf). Waqf in Sharia-compliant insurance products differs from the general concept of Waqf that has been practiced by the community. Sharia-compliant insurance Waqf provides convenience for the community to engage in Waqf by utilizing the benefits of insurance and the benefits of investment in Sharia-compliant insurance. In the context of Maqasid al-Shariah (the objectives of Islamic law) according to Al-Ghazali, the Waqf products of insurance benefits and investment benefits have significant significance in terms of maslahah dharuriyah, which is to protect the five essential elements, namely ijabiyah (affirmation) and salbiyah (negation). In this context, Sharia-compliant insurance Waqf can provide benefits by empowering the community through healthcare financing, education, poverty alleviation, and creating social welfare.
{"title":"Wakaf Asuransi Syariah Perspektif Maqashid al-Shariah al-Ghazali","authors":"Moh. Subhan","doi":"10.36420/asasi.v3i2.284","DOIUrl":"https://doi.org/10.36420/asasi.v3i2.284","url":null,"abstract":"Waqf is one of the teachings of Islam that has dimensions of worship (ubudiyah) and economic (iqtishodiyah). Waqf functions as a source of funding for the Muslim community, which is utilized to support educational activities, research and study, hospitals, and social services. The concept of Waqf continues to evolve with the development and progress of time. The derivatives of Waqf products have become more diverse, ranging from conservative forms of Waqf to productive Waqf. One of the forms of productive Waqf that emerged in the 2020s is Waqf insurance, where this model of Waqf provides not only protection but also a continuous investment in rewards for the Waqif (the one who donates the Waqf). Waqf in Sharia-compliant insurance products differs from the general concept of Waqf that has been practiced by the community. Sharia-compliant insurance Waqf provides convenience for the community to engage in Waqf by utilizing the benefits of insurance and the benefits of investment in Sharia-compliant insurance. In the context of Maqasid al-Shariah (the objectives of Islamic law) according to Al-Ghazali, the Waqf products of insurance benefits and investment benefits have significant significance in terms of maslahah dharuriyah, which is to protect the five essential elements, namely ijabiyah (affirmation) and salbiyah (negation). In this context, Sharia-compliant insurance Waqf can provide benefits by empowering the community through healthcare financing, education, poverty alleviation, and creating social welfare.","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"245 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116527469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
H. T. Yanggo, Kepemimpinan Perempuan, Dalam Perspektif, Hukum Islam, Rektor Iiq, konteks kepemimpinan perempuan, Kata Kunci, Perempuan dan Hukum Islam, dan Tarbiyah, Kepemimpinan Perempuan, Dalam Perspektif, Hukum Islam, A. Pendahuluan, Islam telah menghapuskan, diskriminasi antara laki-laki, dan perempuan, Perempuan dalam pandangan, Islam adalah, mahluk yang memiliki, potensi sama seperti, apa yang dimiliki, laki-laki. Keberadaannya, dipandang sebagai mitra, sejajar denan, laki-laki secara harmonis, Tak ada perbedaan, kedudukan antara, Laki-laki dan Perempuan, baik secara individuhamba, yang lain, Huzaemah, Tahido Yanggo, Anggapan bahwa, beban laki-laki
Discourse on women to date has been dialectical. Speculative viewpoints that are not in accordance with Islamic rules or law are forcibly used as a reference for supporters of patriarchal culture. Placing women inferior to men is not in accordance with the religious vision of Islam. Different views of scholars regarding the role of women in the public sphere need to be reviewed in order to provide a comprehensive and fair understanding. So, to answer and complement research that continues to answer the dilemmatization of women's leadership, the methods used are library research and comparative studies. The results showed that the thinking of KH. Hussein Muhammad and Asghar Ali Engineer have similarities and differences that are quite clear. Both agreed, supported and explicitly stated that the position of women as leaders is permissible in Islam. However, what is interesting is the difference in methods used by the two Muslim scholars.
{"title":"Kepemimpinan Perempuan Dalam Perspektif Hukum Islam","authors":"H. T. Yanggo, Kepemimpinan Perempuan, Dalam Perspektif, Hukum Islam, Rektor Iiq, konteks kepemimpinan perempuan, Kata Kunci, Perempuan dan Hukum Islam, dan Tarbiyah, Kepemimpinan Perempuan, Dalam Perspektif, Hukum Islam, A. Pendahuluan, Islam telah menghapuskan, diskriminasi antara laki-laki, dan perempuan, Perempuan dalam pandangan, Islam adalah, mahluk yang memiliki, potensi sama seperti, apa yang dimiliki, laki-laki. Keberadaannya, dipandang sebagai mitra, sejajar denan, laki-laki secara harmonis, Tak ada perbedaan, kedudukan antara, Laki-laki dan Perempuan, baik secara individuhamba, yang lain, Huzaemah, Tahido Yanggo, Anggapan bahwa, beban laki-laki","doi":"10.36420/asasi.v3i2.276","DOIUrl":"https://doi.org/10.36420/asasi.v3i2.276","url":null,"abstract":"Discourse on women to date has been dialectical. Speculative viewpoints that are not in accordance with Islamic rules or law are forcibly used as a reference for supporters of patriarchal culture. Placing women inferior to men is not in accordance with the religious vision of Islam. Different views of scholars regarding the role of women in the public sphere need to be reviewed in order to provide a comprehensive and fair understanding. So, to answer and complement research that continues to answer the dilemmatization of women's leadership, the methods used are library research and comparative studies. The results showed that the thinking of KH. Hussein Muhammad and Asghar Ali Engineer have similarities and differences that are quite clear. Both agreed, supported and explicitly stated that the position of women as leaders is permissible in Islam. However, what is interesting is the difference in methods used by the two Muslim scholars.","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"33 10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130927604","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The tradition of Ompangan Tengka Wali>mat al-'Urs which is sometimes enlivened with entertainment, where this entertainment requires a sizable budget, this will lead to prolonged and accumulating debts, even the Ompangan Tengka debt is passed on to their children and grandchildren. The focus of this study (1) The reasons for the Karduluk community to preserve the Ompangan Tengka Wali>mat al-'Urs tradition (2) 'Urf's view of the Ompangan Tengka Wali>mat al-'Urs tradition (3) The approach used in this study is a descriptive- analysis. Data collection techniques used are interviews, observation, and documentation. Data analysis techniques were carried out by means of data reduction, data categorization, data analysis, drawing conclusions. To check the validity of the data the researcher uses triangulation. The results of this study found that (1) the Karduluk community preserved the Ompangan Tengka Wali>mat al-'Urs tradition as follows: First, traditions or ancestral heritage. Second, the strong social spirit of the Karduluk community. Third, long-term investment. Fourth, capital for the celebration of Wali>mat al-'Urs. Fifth, the actualization of Islamic religious recommendations. (2) Viewed from the perspective of 'Urf, the Ompangan Tengka Wali>mat al-'Urs tradition is categorized as follows: First, in terms of its object, the Ompangan Tengka Wali>mat al-'Urs tradition is 'Urf al-'Amali>. Second, in terms of coverage it belongs to 'Urf al-'Am. Third, in terms of its validity in syara', it is included in 'Urf al-S}ahi>h.
Ompangan Tengka Wali>mat al-'Urs的传统有时会因娱乐而活跃起来，这种娱乐需要相当大的预算，这将导致长期和累积的债务，甚至Ompangan Tengka的债务也会传递给他们的孩子和孙子。本研究的重点(1)Karduluk社区保留Ompangan tenka Wali>mat al-'Urs传统的原因(2)Urf对Ompangan tenka Wali>mat al- Urs传统的看法(3)本研究中使用的方法是描述性分析。使用的数据收集技术有访谈、观察和记录。数据分析技术通过数据精简、数据分类、数据分析、得出结论等方法进行。为了检查数据的有效性，研究人员使用三角测量。研究结果发现:(1)Karduluk社区保留了Ompangan tenka Wali>mat al-'Urs传统:第一，传统或祖先遗产。第二，卡杜鲁克社区强烈的社会精神。第三，长期投资。第四，首都为庆祝瓦里乌斯节。五是落实伊斯兰教教规。(2)从Urf的角度来看，Ompangan tenka Wali>mat al-'Urs传统可分为以下几类:首先，就其对象而言，Ompangan tenka Wali>mat al-'Urs传统是'Urf al-'Amali>。其次，就覆盖范围而言，它属于《华尔街日报》。第三，就其在syara'中的有效性而言，它包含在'Urf al-S}ahi>h中。
{"title":"Tradisi Ompangan Tengka Walimatul Ursy Perspektif Urf dan Maslahah Mursalah","authors":"Affan Riadi","doi":"10.36420/asasi.v3i2.291","DOIUrl":"https://doi.org/10.36420/asasi.v3i2.291","url":null,"abstract":"The tradition of Ompangan Tengka Wali>mat al-'Urs which is sometimes enlivened with entertainment, where this entertainment requires a sizable budget, this will lead to prolonged and accumulating debts, even the Ompangan Tengka debt is passed on to their children and grandchildren. The focus of this study (1) The reasons for the Karduluk community to preserve the Ompangan Tengka Wali>mat al-'Urs tradition (2) 'Urf's view of the Ompangan Tengka Wali>mat al-'Urs tradition (3) The approach used in this study is a descriptive- analysis. Data collection techniques used are interviews, observation, and documentation. Data analysis techniques were carried out by means of data reduction, data categorization, data analysis, drawing conclusions. To check the validity of the data the researcher uses triangulation. The results of this study found that (1) the Karduluk community preserved the Ompangan Tengka Wali>mat al-'Urs tradition as follows: First, traditions or ancestral heritage. Second, the strong social spirit of the Karduluk community. Third, long-term investment. Fourth, capital for the celebration of Wali>mat al-'Urs. Fifth, the actualization of Islamic religious recommendations. (2) Viewed from the perspective of 'Urf, the Ompangan Tengka Wali>mat al-'Urs tradition is categorized as follows: First, in terms of its object, the Ompangan Tengka Wali>mat al-'Urs tradition is 'Urf al-'Amali>. Second, in terms of coverage it belongs to 'Urf al-'Am. Third, in terms of its validity in syara', it is included in 'Urf al-S}ahi>h.","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123674555","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The study of Hadhanah or now more often we hear as parenting is getting more interesting. Many parenting experts with various scientific backgrounds campaign for the procedures for educating children that continue to develop in this modern era. In Islam, the knowledge of children's education is discussed in the Hadhanah chapter, sourced from the Qur'an and the Sunnah of the Prophet. The right education of children will produce the desired generation for every parent. Islamic parenting certainly puts forward how to form a pious person and be on the straight path. This basic attitude is the first step to achieve success and success. The reality in the field we see that many parents are careless in educating their children. Does not want to upgrade his knowledge about the character of the child, the emotional needs of the child, and what supporting factors can make the child's education successful. Many parents are negligent in their duties, allowing children to play with gadgets as much as they want just so that children can sit still. Parents also tend to only entrust their children's education to teachers at school. So that children get a less than optimal education. Children become a pessimistic generation, their brains are empty, and their souls are dry from strong beliefs. Keywords: Parenting, Children and Islam Abstrak Kajian tentang Hadhanah atau kini lebih sering kita dengar sebagai parenting semakin menarik pembahasannya. Banyak pakar parenting dengan berbagai latar belakang keilmuannya mengkampanyekan tatacara mendidik anak yang terus berkembang di zaman modern ini. Dalam islam ilmu tentang pendidikan anak di bahas dalam bab Hadhanah bersumber dari Al-qur’an dan Sunnah Rasulullah. Pendidikan anak yang benar akan menghasilkan generasi dambaan bagi setiap orang tua. Parenting islami tentu mengedepankan bagaimana cara membentuk pribadi yang shalih dan berada pada jalan yang lurus. Sikap dasar tersebut sebagai langkah awal untuk meraih kesuksesan dan keberhasilan. Kenyataan dilapangan kita saksikan banyak orang tua yang teledor dalam mendidik anak nya. Tidak mau mengupgrade pengetahuannya tentang bagaimana karakter anak, kebutuhan emosional anak, dan fakto-faktor pendukung apa yang bisa menyukseskan pendidikan anak tersebut. Banyak orang tua lalai dalam tugasnya, membiarkan anak bermain gadget sepuasnya hanya agar anak bisa duduk manis. Para orang tua juga cenderung hanya mempercayakan pendidikan anak nya pada guru di sekolah. Sehingga anak mendapatkan pendidikan yang kurang maksimal. Anak menjadi generasi yang pesimis, otaknya kosong, dan jiwa mereka kering dari keyakinan yang kuat. Kata Kunci: Parenting, Anak dan Islam.
关于养育子女的研究，或者现在我们经常听到的，正变得越来越有趣。许多具有各种科学背景的育儿专家为教育孩子的程序而努力，这些程序在现代仍在发展。在伊斯兰教中，关于儿童教育的知识在《Hadhanah》一章中进行了讨论，该章来自《古兰经》和先知的圣训。对孩子的正确教育将为每一位父母造就理想的一代。伊斯兰教育当然提出了如何形成一个虔诚的人，走正道。这种基本的态度是走向成功和成功的第一步。在现实中，我们看到许多父母在教育孩子时很粗心。不想升级他对孩子性格的了解，孩子的情感需求，以及哪些支持因素可以让孩子的教育成功。许多父母玩忽职守，让孩子随心所欲地玩电子产品，只是为了让孩子安静地坐着。家长也倾向于只把孩子的教育委托给学校的老师。这样孩子们就得不到理想的教育。孩子们成为悲观的一代，他们的大脑是空的，他们的灵魂因强烈的信仰而干涸。关键词:父母教养，儿童与伊斯兰教摘要:Kajian tentang Hadhanah atau kini lebih servingkita dengar sebagai教养semakin menarik pembahasannya我们的父母养育孩子的方式是，邓加，贝巴加，拉肯，贝巴加，拉肯，贝巴加，拉肯，巴加，塔塔卡拉，门迪迪克，阿纳加，杨，特拉斯，贝肯邦，迪扎曼，现代。《古兰经》《圣训》《圣训》《圣训》《圣训》。Pendidikan anak yang benar akan menghasilkan generasi dambaan bagi seap orang tua。养育子女是伊斯兰教的一种方式，它是一种教育方式，它是一种教育方式。Sikap dasar teresbut sebagai langkah awal untuk meraih kesuksesan an keberhasilan。肯尼亚，破败，破败，破败，破败，破败，破败，破败，破败。tidaak mau menupgrade pengetahuannya tenang bagaimana karakter anak, kebutuhan情绪性anak, dan fakto-fakto -fakto - fakong apya bisa menyukseskan pendidikan anak tersebut。Banyak orang tua lalai dalam tugasnya，成员anak berberdgadget sepuasya hanya agar anak bisa duduk manis。Para orang tua juga cenderung hanya成员pendididikan anakya pada guru di sekolah。sehinga anak mendapatkan pendidikan yang kurang maksimal。阿纳克·曼加迪·杨悲观，奥塔克尼亚·科松，丹·吉瓦·梅里卡，开云达里·杨夸。Kata Kunci:养育子女，Anak dan Islam。
{"title":"Hukum Keluarga Islam Parenting Islami Sebagai Upaya Keberhasilan Mendidik Anak","authors":"Mihfa Rizkiya Mihfa","doi":"10.36420/asasi.v3i1.161","DOIUrl":"https://doi.org/10.36420/asasi.v3i1.161","url":null,"abstract":"Abstract \u0000The study of Hadhanah or now more often we hear as parenting is getting more interesting. Many parenting experts with various scientific backgrounds campaign for the procedures for educating children that continue to develop in this modern era. In Islam, the knowledge of children's education is discussed in the Hadhanah chapter, sourced from the Qur'an and the Sunnah of the Prophet. The right education of children will produce the desired generation for every parent. Islamic parenting certainly puts forward how to form a pious person and be on the straight path. This basic attitude is the first step to achieve success and success. The reality in the field we see that many parents are careless in educating their children. Does not want to upgrade his knowledge about the character of the child, the emotional needs of the child, and what supporting factors can make the child's education successful. Many parents are negligent in their duties, allowing children to play with gadgets as much as they want just so that children can sit still. Parents also tend to only entrust their children's education to teachers at school. So that children get a less than optimal education. Children become a pessimistic generation, their brains are empty, and their souls are dry from strong beliefs. \u0000Keywords: Parenting, Children and Islam \u0000 \u0000Abstrak \u0000Kajian tentang Hadhanah atau kini lebih sering kita dengar sebagai parenting semakin menarik pembahasannya. Banyak pakar parenting dengan berbagai latar belakang keilmuannya mengkampanyekan tatacara mendidik anak yang terus berkembang di zaman modern ini. Dalam islam ilmu tentang pendidikan anak di bahas dalam bab Hadhanah bersumber dari Al-qur’an dan Sunnah Rasulullah. Pendidikan anak yang benar akan menghasilkan generasi dambaan bagi setiap orang tua. Parenting islami tentu mengedepankan bagaimana cara membentuk pribadi yang shalih dan berada pada jalan yang lurus. Sikap dasar tersebut sebagai langkah awal untuk meraih kesuksesan dan keberhasilan. Kenyataan dilapangan kita saksikan banyak orang tua yang teledor dalam mendidik anak nya. Tidak mau mengupgrade pengetahuannya tentang bagaimana karakter anak, kebutuhan emosional anak, dan fakto-faktor pendukung apa yang bisa menyukseskan pendidikan anak tersebut. Banyak orang tua lalai dalam tugasnya, membiarkan anak bermain gadget sepuasnya hanya agar anak bisa duduk manis. Para orang tua juga cenderung hanya mempercayakan pendidikan anak nya pada guru di sekolah. Sehingga anak mendapatkan pendidikan yang kurang maksimal. Anak menjadi generasi yang pesimis, otaknya kosong, dan jiwa mereka kering dari keyakinan yang kuat. \u0000Kata Kunci: Parenting, Anak dan Islam.","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134619745","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract A binding will is a will whose implementation is not influenced or dependent on the will or will of the deceased testator and does not require evidence that the will was spoken, written or intended, but its implementation is based on a legal basis. must be allowed to do so. Article 209 paragraph (1) and paragraph (2) of the Islamic Law (KHI) regulates wills given to adopted children whose adoptive parents have died or to adoptive parents whose adopted children have died. This is basically an effort to update Islamic law so that it is in line with the legal awareness of the community and fulfills the principles of expediency and justice. The benefit of making a will mandatory for adopted children or adoptive parents is to maintain justice and peace in the family. Even if the adopted child is not a biological child, the obligations of the adoptive parents towards the adopted child are the same as the obligations of the biological child. Therefore, according to the author, the provisions of Article 209 (2) of the KHI are in line with the mashlahah principle which is the "main principle of Islamic law" and therefore in line with Islamic law.
{"title":"Analisis Yuridis Wasiat Wajibah Dalam Kompilasi Hukum Islam","authors":"Dwi Dasa Suryantoro Dwi","doi":"10.36420/asasi.v3i1.152","DOIUrl":"https://doi.org/10.36420/asasi.v3i1.152","url":null,"abstract":"Abstract\u0000A binding will is a will whose implementation is not influenced or dependent on the will or will of the deceased testator and does not require evidence that the will was spoken, written or intended, but its implementation is based on a legal basis. must be allowed to do so. Article 209 paragraph (1) and paragraph (2) of the Islamic Law (KHI) regulates wills given to adopted children whose adoptive parents have died or to adoptive parents whose adopted children have died. This is basically an effort to update Islamic law so that it is in line with the legal awareness of the community and fulfills the principles of expediency and justice. The benefit of making a will mandatory for adopted children or adoptive parents is to maintain justice and peace in the family. Even if the adopted child is not a biological child, the obligations of the adoptive parents towards the adopted child are the same as the obligations of the biological child. Therefore, according to the author, the provisions of Article 209 (2) of the KHI are in line with the mashlahah principle which is the \"main principle of Islamic law\" and therefore in line with Islamic law.\u0000 ","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"47 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115401154","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
TGKH. M. Zainuddin Abdul Majid is a contemporary cleric from West Nusa Tenggara who has great concern for family life, especially with regard to the concept of kafa>`ah in marriage with his solutive offer contained in the book Testament Reflections on New Experiences. Interesting thoughts from TGKH. Muhammad Zainuddin Abdul Majid is when he gives a new perspective in understanding kafa>`ah standards in marriage which cover two areas, namely morals and pure inheritance. TGKH. M. Zainuddin Abdul Majid does not make the area of property, traditional titles based on social status, and beauty the standard of kafa>`ah in marriage. The beginning of the emergence of TGKH's thoughts. M. Zainuddin Abdul Majid departs from the macro conditions of the Muslim community on Lombok Island, West Nusa Tenggara, which has a marriage system based on the existing social class, namely women who have a high social class are not allowed to marry men who have a low social class because both of them not considered to meet the kafa>`ah standard. Therefore, Shaykh Zainuddin wanted to protect women by building a new concept of kafa>`ah standards in marriage which put more emphasis on moral aspects and pure inheritance.
TGKH。Zainuddin Abdul Majid是来自西努沙登加拉的当代神职人员，他非常关注家庭生活，特别是关于婚姻中的kafa> ' ah的概念，他的解决方案包含在《新经历的遗嘱反思》一书中。来自TGKH的有趣想法。穆罕默德·扎因丁·阿卜杜勒·马吉德在理解婚姻中的卡法标准时给出了一个新的视角，它涵盖了两个方面，即道德和纯粹的继承。TGKH。Zainuddin Abdul Majid先生并没有将财产、基于社会地位的传统头衔和美貌作为婚姻中的“卡法”标准。TGKH思想产生的开端。M. Zainuddin Abdul Majid脱离了西努沙登加拉龙目岛穆斯林社区的宏观条件，那里的婚姻制度是基于现有的社会阶层，即社会阶层高的女性不允许嫁给社会阶层低的男性，因为他们都不符合kafa> ' ah标准。因此，Shaykh Zainuddin想要通过在婚姻中建立一种新的kafa> ' ah标准来保护女性，这种标准更强调道德方面和纯粹的继承。
{"title":"Kafa`ah dalam Perkawinan Menurut Pemikiran TGKH. M. Zainuddin Abdul Madjid (1898-1997)","authors":"Munawirsazali Munawirsazali","doi":"10.36420/asasi.v3i1.197","DOIUrl":"https://doi.org/10.36420/asasi.v3i1.197","url":null,"abstract":"TGKH. M. Zainuddin Abdul Majid is a contemporary cleric from West Nusa Tenggara who has great concern for family life, especially with regard to the concept of kafa>`ah in marriage with his solutive offer contained in the book Testament Reflections on New Experiences. Interesting thoughts from TGKH. Muhammad Zainuddin Abdul Majid is when he gives a new perspective in understanding kafa>`ah standards in marriage which cover two areas, namely morals and pure inheritance. TGKH. M. Zainuddin Abdul Majid does not make the area of property, traditional titles based on social status, and beauty the standard of kafa>`ah in marriage. The beginning of the emergence of TGKH's thoughts. M. Zainuddin Abdul Majid departs from the macro conditions of the Muslim community on Lombok Island, West Nusa Tenggara, which has a marriage system based on the existing social class, namely women who have a high social class are not allowed to marry men who have a low social class because both of them not considered to meet the kafa>`ah standard. Therefore, Shaykh Zainuddin wanted to protect women by building a new concept of kafa>`ah standards in marriage which put more emphasis on moral aspects and pure inheritance.","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115912095","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The law is a reference in the order of work, its inherent nature makes a person feel bad if he violates it. Of course, each rule contains specific aims and objectives. Islam recognizes this goal by the name maqashid al-shari'ah. Namely an implied meaning in the rules of Shari'a with five formulations, such as protecting religion, soul, mind, property and offspring. This research tries to unravel the concept and role of maqashid al-syari'ah in determining the proposition (istidlal). The nature of this research is library or doctrinal research with descriptive conceptual analysis
{"title":"Konsep Dan Peran Istidlal Maqashid Al-Syari’ah Dalam Islam","authors":"Halimatus Sa'diyah, Sitti Lailatul Hasanah","doi":"10.36420/asasi.v3i1.198","DOIUrl":"https://doi.org/10.36420/asasi.v3i1.198","url":null,"abstract":"The law is a reference in the order of work, its inherent nature makes a person feel bad if he violates it. Of course, each rule contains specific aims and objectives. Islam recognizes this goal by the name maqashid al-shari'ah. Namely an implied meaning in the rules of Shari'a with five formulations, such as protecting religion, soul, mind, property and offspring. This research tries to unravel the concept and role of maqashid al-syari'ah in determining the proposition (istidlal). The nature of this research is library or doctrinal research with descriptive conceptual analysis","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132776256","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Marriage is a sacred activity that binds men and women in a family bond called a contract. Of course, dealing with it also really needs strengthening of heart and mind in order to create a lasting marriage and intertwined sakinah family, mawaddah warohmah. Including the requirements of pillars that must be met in marriage, namely the guardian of the woman, basically the guardian has the right of ijbar to his daughter (Imam Syafi'i) but this remains within the requirements that must be met and does not differ from the criteria determined by Islam. However, in context, today's women are starting to be reluctant to be forced into marriage by their guardians due to the progress of the globalization era. So that many guardians' ijbar rights in marriage have not been realized on the pretext that the daughter couple is happy with the candidate they choose. So in this case there is a very dynamic difference between madhhab priests and contemporary scholars, this is due to the emergence of a misalignment of khitob propositions against generality which occurs especially in this technologically advanced era when dealing with the arguments of the hadith of the Prophet Muhammad.
{"title":"Wali Mujbir dan Kebebasan Memilih Pasangan Bagi Perempuan Persepektif Ulama Kontemporer dan Fiqh Klasik","authors":"M. Muchlis","doi":"10.36420/asasi.v3i1.196","DOIUrl":"https://doi.org/10.36420/asasi.v3i1.196","url":null,"abstract":"Marriage is a sacred activity that binds men and women in a family bond called a contract. Of course, dealing with it also really needs strengthening of heart and mind in order to create a lasting marriage and intertwined sakinah family, mawaddah warohmah. Including the requirements of pillars that must be met in marriage, namely the guardian of the woman, basically the guardian has the right of ijbar to his daughter (Imam Syafi'i) but this remains within the requirements that must be met and does not differ from the criteria determined by Islam. However, in context, today's women are starting to be reluctant to be forced into marriage by their guardians due to the progress of the globalization era. So that many guardians' ijbar rights in marriage have not been realized on the pretext that the daughter couple is happy with the candidate they choose. So in this case there is a very dynamic difference between madhhab priests and contemporary scholars, this is due to the emergence of a misalignment of khitob propositions against generality which occurs especially in this technologically advanced era when dealing with the arguments of the hadith of the Prophet Muhammad. \u0000 ","PeriodicalId":148783,"journal":{"name":"ASASI: Journal of Islamic Family Law","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129627817","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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