Pub Date : 2019-06-27DOI: 10.21154/justicia.v16i1.1641
Iza Hanifuddin
Generally, people see fiqh as a science of law which examines the concrete term, the real thing, and the visible issues. Therefore, it requires proof. Considerelly, fiqh is irrelevant if it has to discuss issues that are not real, unseen, and difficult to prove. At this point, the theme of aqidah is usually referenced. So that, the fiqh is not to address the more disguised axiomatic issues (sarair) and it is more suited to discuss the more real issues (dhawahir). However, this thought becomes a problem when the social phenomenon that arises among us like “santet”, “gendam”, “susuk pengasihan” and others so forth in society that are close to the mystery. In fact, fiqh has been used as a tool to punish such those cases. Therefore, it is worthy and important to present on this paper a variety of fiqh texts that are actually relevant to the study of mythical magic that can be used as a reference when faced with the problematic situation like it. Secara umum, umat melihat fikih sebagai ilmu yang membahas persoalan hukum yang mengkaji persoalan nyata, riil, bisa diamati secara kasat mata. Oleh karena itu, ia memerlukan pembuktian. Fikih dianggap tidak relevan jika harus membahas persoalan yang tidak nyata, ghaib, dan sulit dibuktikan. Pada poin ini, tema akidah biasanya bisa dijadikan referensinya. Artinya, fikih tidak untuk membahas isu-isu akidah yang lebih bersifat tersamar (sarâir) karena ia lebih cocok untuk membahas isu yang lebih nyata (dhawâhir). Bagaimanapun, hal ini menjadi problem ketika muncul fenomena santet, gendam, susuk pengasihan dan sebagainya di dalam masyarakat yang semuanya merupakan kasus yang dekat sekali dengan kegaiban. Namun, fikih ternyata dijadikan alat juga untuk menghukumi kasus sedemikian ini. Oleh karena itu, patut melalui tulisan ini dipaparkan berbagai teks fikih yang sesungguhnya relevan dengan kajian mitos kegaiban yang bisa dijadikan rujukan ketika menghadapi situasi problematik tersebut.
{"title":"Mitos Dalam Teks Fikih Klasik: Analisis Pengkajian Fikih Terhadap Tema Akidah","authors":"Iza Hanifuddin","doi":"10.21154/justicia.v16i1.1641","DOIUrl":"https://doi.org/10.21154/justicia.v16i1.1641","url":null,"abstract":"Generally, people see fiqh as a science of law which examines the concrete term, the real thing, and the visible issues. Therefore, it requires proof. Considerelly, fiqh is irrelevant if it has to discuss issues that are not real, unseen, and difficult to prove. At this point, the theme of aqidah is usually referenced. So that, the fiqh is not to address the more disguised axiomatic issues (sarair) and it is more suited to discuss the more real issues (dhawahir). However, this thought becomes a problem when the social phenomenon that arises among us like “santet”, “gendam”, “susuk pengasihan” and others so forth in society that are close to the mystery. In fact, fiqh has been used as a tool to punish such those cases. Therefore, it is worthy and important to present on this paper a variety of fiqh texts that are actually relevant to the study of mythical magic that can be used as a reference when faced with the problematic situation like it. Secara umum, umat melihat fikih sebagai ilmu yang membahas persoalan hukum yang mengkaji persoalan nyata, riil, bisa diamati secara kasat mata. Oleh karena itu, ia memerlukan pembuktian. Fikih dianggap tidak relevan jika harus membahas persoalan yang tidak nyata, ghaib, dan sulit dibuktikan. Pada poin ini, tema akidah biasanya bisa dijadikan referensinya. Artinya, fikih tidak untuk membahas isu-isu akidah yang lebih bersifat tersamar (sarâir) karena ia lebih cocok untuk membahas isu yang lebih nyata (dhawâhir). Bagaimanapun, hal ini menjadi problem ketika muncul fenomena santet, gendam, susuk pengasihan dan sebagainya di dalam masyarakat yang semuanya merupakan kasus yang dekat sekali dengan kegaiban. Namun, fikih ternyata dijadikan alat juga untuk menghukumi kasus sedemikian ini. Oleh karena itu, patut melalui tulisan ini dipaparkan berbagai teks fikih yang sesungguhnya relevan dengan kajian mitos kegaiban yang bisa dijadikan rujukan ketika menghadapi situasi problematik tersebut.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48129519","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}
Pub Date : 2018-12-31DOI: 10.21154/justicia.v15i2.1457
Aida Hayani
Penerapan hukum Islam di zaman modern ini tampaknya aneh di kalangan umat Islam. Ini adalah cara yang sangat umum untuk ditentang dan jika diimplementasikan ketakutan di antara sosial masyarakat. Selain itu, mereka masih belum terintegrasi ke dalam menerapkan hukum Islam, sebagian besar dari mereka masih belum mengambil Islam sebagai jalan hidup. Jadi, karena itu bukan tanggung jawab mereka untuk terus berjalan, hidup mereka, dan juga tidak mengambil kendali dan menerapkannya dengan sempurna dan benar-benar dalam kehidupan sehari-hari mereka. Penelitian ini merupakan pembaruan pada pengetahuan dan pemahaman hukum publik yang menerapkan hukum Islam. Sangat perlu untuk mengeksplorasi masalah di zaman modern ini. Kebijakan lokal semakin berkurang dengan datangnya budaya modern. Sebagai sampel, orang Aceh adalah salah satu orang muda paling sukses di dunia. Ada banyak manuskrip tentang budaya Aceh di meseum dan dayah (Pesantren Tradisional Islam) Dijelaskan ruang Aceh, budaya yang berbatasan dengan nilai-nilai Islam. Berdasarkan pernyataan sebelumnya, Pemerintah Aceh diharapkan untuk menerapkan dengan sempurna di antara semua hukum Islam di Aceh.The implementation of Islamic law in this modern age seems to be strange among moslems. It is the caused by most of them are opposed and if it is implemented a scare among the social society perfectly. Besides, they are still not integrated to implement the Islamic law, most of them still have not taken Islam as the path of life yet. So, as if it is not their responsibility to keep it goes along Reviews their life, and Neither to take control and implement it perfectly and truelly in their daily life. This research is Aimed to upgrade the knowledge and understanding of public society that implementation of Islamic law. Perfectly is Necessary to Anticipate the problems in this modern age. The local policy is getting reduce by coming the modern culture. As a sample, Achehnese most of the teenagers who live in urban can not understand to communicate by using Achehnese language well and most of the attitude of Achehnese is getting dissappear from their ancestor inheritance. There are many manuscripts about Achehnese culture in meseum and dayah (Traditional Islamic boarding school) Described roomates Achehnese the culture of the which is bordered by Islamic values. Base on the previous statements, the goverment of Aceh is expected to apply the Islamic law in Aceh perfectly among all society.
{"title":"SOCIAL PROBLEMS OF MODERN SOCIETY IN APPLYING ISLAMIC LAW IN ACEH: Tracing The Past Culture Society Aceh in The Manuscript","authors":"Aida Hayani","doi":"10.21154/justicia.v15i2.1457","DOIUrl":"https://doi.org/10.21154/justicia.v15i2.1457","url":null,"abstract":"Penerapan hukum Islam di zaman modern ini tampaknya aneh di kalangan umat Islam. Ini adalah cara yang sangat umum untuk ditentang dan jika diimplementasikan ketakutan di antara sosial masyarakat. Selain itu, mereka masih belum terintegrasi ke dalam menerapkan hukum Islam, sebagian besar dari mereka masih belum mengambil Islam sebagai jalan hidup. Jadi, karena itu bukan tanggung jawab mereka untuk terus berjalan, hidup mereka, dan juga tidak mengambil kendali dan menerapkannya dengan sempurna dan benar-benar dalam kehidupan sehari-hari mereka. Penelitian ini merupakan pembaruan pada pengetahuan dan pemahaman hukum publik yang menerapkan hukum Islam. Sangat perlu untuk mengeksplorasi masalah di zaman modern ini. Kebijakan lokal semakin berkurang dengan datangnya budaya modern. Sebagai sampel, orang Aceh adalah salah satu orang muda paling sukses di dunia. Ada banyak manuskrip tentang budaya Aceh di meseum dan dayah (Pesantren Tradisional Islam) Dijelaskan ruang Aceh, budaya yang berbatasan dengan nilai-nilai Islam. Berdasarkan pernyataan sebelumnya, Pemerintah Aceh diharapkan untuk menerapkan dengan sempurna di antara semua hukum Islam di Aceh.The implementation of Islamic law in this modern age seems to be strange among moslems. It is the caused by most of them are opposed and if it is implemented a scare among the social society perfectly. Besides, they are still not integrated to implement the Islamic law, most of them still have not taken Islam as the path of life yet. So, as if it is not their responsibility to keep it goes along Reviews their life, and Neither to take control and implement it perfectly and truelly in their daily life. This research is Aimed to upgrade the knowledge and understanding of public society that implementation of Islamic law. Perfectly is Necessary to Anticipate the problems in this modern age. The local policy is getting reduce by coming the modern culture. As a sample, Achehnese most of the teenagers who live in urban can not understand to communicate by using Achehnese language well and most of the attitude of Achehnese is getting dissappear from their ancestor inheritance. There are many manuscripts about Achehnese culture in meseum and dayah (Traditional Islamic boarding school) Described roomates Achehnese the culture of the which is bordered by Islamic values. Base on the previous statements, the goverment of Aceh is expected to apply the Islamic law in Aceh perfectly among all society.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48844037","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}
Pub Date : 2018-12-31DOI: 10.21154/JUSTICIA.V15I2.1462
A. Z. Abidin, Thoriqul Aziz
Baru-baru ini, beberapa Muslim cenderung tetap dalam posisi ekstrem terkait dengan agama mereka. Mereka menganggap kitab suci sebagai sumber tekstual-eksklusif dari ajaran agama yang kemudian menghasilkan pemahaman radikal tentang Islam. Sementara itu, yang lain memahami Islam secara kontekstual dan bebas yang menyebabkan munculnya Islam liberal. Sebagian besar dari keduanya berperilaku berlebihan dalam menerapkan agama yang terkait dengan syariah andmu’amalah. Di antara keduanya, sebuah kelompok yang memiliki pandangan Islam moderat muncul dengan Bisri Mustofa, seorang penerjemah Jawa yang pemikirannya dapat ditemukan di Tafsiral-Ibriz, sebagai tokohnya. Penelitian ini menggunakan metode deskriptif-analitis yang lebih melihat pemahaman al-Qur'an dalam syariah dan mu'amalah. Tulisan ini menunjukkan bahwa: 1) Bisri Mustofa memiliki moderat meskipun penafsirannya tentang pesan Al-Qur'an dengan karakteristik yang adil, menengah, seimbang, dan toleran 2) Syariah moderat Bisri Mustofa dapat tercermin dalam beberapa aspek dalam melakukan lima shalat, dhikir, dan berdoa, dan pelafalan Al-Qur'an, tashbi> h, dan tahli> l. 3) Pemikiran moderat Bisri Mustofa tentang mu'amalah tercermin dalam etika kunjungan, kerja, dan manajemen ekonomi.Recently, some Muslims tend to stay in an extreme position related to their religion. They consider the scripturesas textual-exclusive source of religious teachings which then results in radical understanding of Islam. Meanwhile, others understand Islam contextulally and free which cause the emergence of liberal Islam. Most of the two behave excessively in applying religionrelated to sharia andmu’amalah. In between the two, a group having moderate view of Islam appears with Bisri Mustofa, a Javanese interpreter whose thought could be found inTafsiral-Ibriz, as its figure. This research utilizes descriptive-analytical method looking more on al-Qur’an understanding in sharia dan mu’amalah. This writing suggests that: 1) Bisri Mustofa has moderatethoughtin his interpretation of Qur’anic messages with fair, middle, balanced, and tolerantcharacteristics 2) Bisri Mustofa’s moderate thoughtof sharia could be reflected in some aspects in performing five prayers, dhikir, and pray, and recitingal-Qur’an, tashbi>h,and tahli>l. 3) Bisri Mustofa’s moderate thought of mu’amalah is reflected in the ethicsof visiting, working, and economic management.
{"title":"JAVANES INTERPRETATION OF MODERNISM: Contribution of Tafsir Al-Ibriz on Moderate Understanding in Sharia and Mu’amalah","authors":"A. Z. Abidin, Thoriqul Aziz","doi":"10.21154/JUSTICIA.V15I2.1462","DOIUrl":"https://doi.org/10.21154/JUSTICIA.V15I2.1462","url":null,"abstract":"Baru-baru ini, beberapa Muslim cenderung tetap dalam posisi ekstrem terkait dengan agama mereka. Mereka menganggap kitab suci sebagai sumber tekstual-eksklusif dari ajaran agama yang kemudian menghasilkan pemahaman radikal tentang Islam. Sementara itu, yang lain memahami Islam secara kontekstual dan bebas yang menyebabkan munculnya Islam liberal. Sebagian besar dari keduanya berperilaku berlebihan dalam menerapkan agama yang terkait dengan syariah andmu’amalah. Di antara keduanya, sebuah kelompok yang memiliki pandangan Islam moderat muncul dengan Bisri Mustofa, seorang penerjemah Jawa yang pemikirannya dapat ditemukan di Tafsiral-Ibriz, sebagai tokohnya. Penelitian ini menggunakan metode deskriptif-analitis yang lebih melihat pemahaman al-Qur'an dalam syariah dan mu'amalah. Tulisan ini menunjukkan bahwa: 1) Bisri Mustofa memiliki moderat meskipun penafsirannya tentang pesan Al-Qur'an dengan karakteristik yang adil, menengah, seimbang, dan toleran 2) Syariah moderat Bisri Mustofa dapat tercermin dalam beberapa aspek dalam melakukan lima shalat, dhikir, dan berdoa, dan pelafalan Al-Qur'an, tashbi> h, dan tahli> l. 3) Pemikiran moderat Bisri Mustofa tentang mu'amalah tercermin dalam etika kunjungan, kerja, dan manajemen ekonomi.Recently, some Muslims tend to stay in an extreme position related to their religion. They consider the scripturesas textual-exclusive source of religious teachings which then results in radical understanding of Islam. Meanwhile, others understand Islam contextulally and free which cause the emergence of liberal Islam. Most of the two behave excessively in applying religionrelated to sharia andmu’amalah. In between the two, a group having moderate view of Islam appears with Bisri Mustofa, a Javanese interpreter whose thought could be found inTafsiral-Ibriz, as its figure. This research utilizes descriptive-analytical method looking more on al-Qur’an understanding in sharia dan mu’amalah. This writing suggests that: 1) Bisri Mustofa has moderatethoughtin his interpretation of Qur’anic messages with fair, middle, balanced, and tolerantcharacteristics 2) Bisri Mustofa’s moderate thoughtof sharia could be reflected in some aspects in performing five prayers, dhikir, and pray, and recitingal-Qur’an, tashbi>h,and tahli>l. 3) Bisri Mustofa’s moderate thought of mu’amalah is reflected in the ethicsof visiting, working, and economic management.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43755886","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}
Pub Date : 2018-12-31DOI: 10.21154/justicia.v15i2.1460
Qurrotul Ainiyah
Ulama Muslim di Indonesia memiliki begitu banyak karya tentang aspek sosial termasuk konsep keluarga. Salah satu ulama muslim Indonesia yang sangat aktif untuk mencemarkan gagasan dalam bentuk tertulis adalah Syeikh Nawawi bin Umar. Makalah ini akan difokuskan pada buku ‘Uqud Al-Lijjain. Ini adalah salah satu karya Syekh Nawawi yang menggambarkan tentang manajemen keluarga yang mengatur bagaimana menjaga harmonisasi keluarga. Buku ini cenderung superioritas manusia. Itu karena buku ini telah ditulis lebih dari seratus tahun yang lalu, tempat Syeikh Nawawi hidup di lingkungan patriarki. Kemudian, hasil dari makalah ini adalah; pertama, latar belakang pendidikan dan kehidupan sosial Syeikh Nawawi yang pada dasarnya di pondok pesantren. Kedua, ‘Uqūd Al-Lijjain adalah sebuah buku yang menyediakan manajemen keluarga termasuk hukum dan etika hubungan antara suami dan istri menurut madzhab Imam Syafii. Ketiga, ‘Uqūd Al-Lijjain menjawab konflik manajemen dalam sebuah keluarga, yaitu antara suami dan istri harus memahami hak dan kepatuhan masing-masing.Moeslim ulamas of Indonesia have so many works which talk about any social aspect including the concept of family. One of moeslim ulamas of Indonesia who was very active to contibute the idea in the written form was Syeikh Nawawī bin Umar. This paper will be focused on ‘Uqūd Al-Lijjain book. It is one of Sheikh Nawawi's work which describes about family management that regulate how to keep the harmonization of family. This book tends to the superiority of man. It is because this book has been written in more than one hundred years ago, where Syeikh Nawawi lived in patriarchy environment. Then, the results of this paper are；first, the education background and social life of Syeikh Nawawi which basically in islamic boarding school. Second, ‘Uqūd Al-Lijjain is a book which provides family management including the laws and relation ethics between husband and wife according to Imam Syafii madzhab. Third, ‘Uqūd Al-Lijjain answers the management conflict in a family, that is between a husband and wife should understand the right and obigation of each.
印尼的穆斯林演讲在社会方面做了很多工作，包括家庭概念。Syeikh Nawawi bin Umar是印度尼西亚穆斯林学者之一，他非常积极地以书面形式提出污染思想。这将载入《古兰经》。这是捷克纳瓦维的作品之一，他描述了规范如何保持家庭和谐的家庭管理。这本书倾向于人的优越感。这是因为这本书写于一百多年前，谢赫·纳瓦维生活在父权制的环境中。那么，这样做的结果是；首先，Syeikh Nawawi的教育和社会生活背景，基本上在中心舱。第二，《乌克德·利贾因》是一本关于家庭管理的书，包括法律和夫妻关系的规定。第三，“Uqúd Al Lijjain是在一场家庭纠纷中，即丈夫和妻子之间理解彼此的权利。印尼的莫斯利姆·乌拉马斯有很多关于任何社会方面的作品，包括家庭的概念。Syeikh Nawawībin Umar是印度尼西亚的一位非常积极地以书面形式表达这一想法的穆斯林。这篇论文将集中在“UqúdAlLijjain”一书上。这是谢赫·纳瓦维的作品之一，描述了如何保持家庭和谐的家庭管理。这本书倾向于人的优越感，因为这本书写在一百多年前，Syeikh Nawawi生活在父权制的环境中。然后，本文的研究结果是：首先，Syeikh Nawawi的教育背景和社会生活，基本上在伊斯兰寄宿学校。其次，根据伊玛目Syafii madzhab的说法，《Uqúd Al Lijjain》是一本提供家庭管理的书，包括法律和夫妻关系伦理。第三，Uqúd Al Lijjain回答了家庭中的管理冲突，即夫妻之间应该理解各自的权利和义务。
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Pub Date : 2018-12-31DOI: 10.21154/JUSTICIA.V15I2.1459
Nofi Sri Utami, Suteki Suteki, Retno Saraswati, Arief Budiono
Kondisi hukum dan aparat hukum di semua tingkatan termasuk hakim, dipenjara dalam positivisme yang fatal. Pemahaman ini mereduksi hukum hanya sebagai hukum dan peraturan deterministik, mekanistik dan esoteris belaka. Hukum soliter adalah hukum soliter tanpa memasukkan transendensi, moralitas, atau kebiasaan. Hasil akhir dari paradigma ini hanya mampu menghadirkan kepastian hukum tetapi kurang keadilan. Akar semua krisis dan runtuhnya kepercayaan publik pada hukum berasal dari hukum yang hanya mendidik corong undang-undang. Hukum yang mengajarkan legislasi sebagai ideologi sakral, hukum itu hanya hukum atau regulasi. Lulusan hukum baru yang mengisi posisi ahli hukum memiliki keterampilan tetapi mereka kurang empati, mengabaikan keadilan publik dan korup. Diperlukan paradigma pilihan hukum baru, yaitu realisme hukum teistik yang memberikan kebebasan kepada para hakim dan aparat hukum lainnya dari belenggu keadilan prosedural dalam gaya positivisme. Melalui hukum dengan paradigma Realisme Hukum Teistik, diharapkan aparatur hukum akan memiliki kebajikan, untuk dapat membaca substansi keadilan dengan keimanannya kepada Allah daripada sekadar menjadi corong hukum dan mampu menjaga dari perilaku tercela atas dasar imannya.The condition that law and legal apparatus in all levels including judges, are imprisoned in fatal positivism. This understanding reduces the law only as mere deterministic, mechanistic and esoteric laws and regulations. Solitary law is solitary law without include the transcendence, morality, or custom. The final result of this paradigm is only able to present legal certainty but lack of justice. The roots of all crises and the collapse of public trust in the law are originated from a law that educates only the mouthpiece of the legislation. The law that teaches the legislation as a sacred ideology, the law is just law or regulation. Fresh graduate of law who fill positions of legal apparatus experts have skills but they are lack of empathy, neglect of public justice and corrupt. A new legal choice paradigm is needed, namely theistic legal realism which gives judges and other legal apparatuses the freedom from the shackles of procedural justice in the style of positivism. Through the law with the Theistic Legal Realism paradigm, it is expected that the legal apparatus will have virtue, to be able to read the substance of justice with his faith in Allah rather than merely being a mouthpiece of the law and be able to guard against despicable behavior on the basis of his faith.
{"title":"FAITH IN GOD, INDEPENDENCE OF LAW AND INDEPENDENCE OF JUDGES: Study of Theistic Legal Realism in Legal settlement","authors":"Nofi Sri Utami, Suteki Suteki, Retno Saraswati, Arief Budiono","doi":"10.21154/JUSTICIA.V15I2.1459","DOIUrl":"https://doi.org/10.21154/JUSTICIA.V15I2.1459","url":null,"abstract":"Kondisi hukum dan aparat hukum di semua tingkatan termasuk hakim, dipenjara dalam positivisme yang fatal. Pemahaman ini mereduksi hukum hanya sebagai hukum dan peraturan deterministik, mekanistik dan esoteris belaka. Hukum soliter adalah hukum soliter tanpa memasukkan transendensi, moralitas, atau kebiasaan. Hasil akhir dari paradigma ini hanya mampu menghadirkan kepastian hukum tetapi kurang keadilan. Akar semua krisis dan runtuhnya kepercayaan publik pada hukum berasal dari hukum yang hanya mendidik corong undang-undang. Hukum yang mengajarkan legislasi sebagai ideologi sakral, hukum itu hanya hukum atau regulasi. Lulusan hukum baru yang mengisi posisi ahli hukum memiliki keterampilan tetapi mereka kurang empati, mengabaikan keadilan publik dan korup. Diperlukan paradigma pilihan hukum baru, yaitu realisme hukum teistik yang memberikan kebebasan kepada para hakim dan aparat hukum lainnya dari belenggu keadilan prosedural dalam gaya positivisme. Melalui hukum dengan paradigma Realisme Hukum Teistik, diharapkan aparatur hukum akan memiliki kebajikan, untuk dapat membaca substansi keadilan dengan keimanannya kepada Allah daripada sekadar menjadi corong hukum dan mampu menjaga dari perilaku tercela atas dasar imannya.The condition that law and legal apparatus in all levels including judges, are imprisoned in fatal positivism. This understanding reduces the law only as mere deterministic, mechanistic and esoteric laws and regulations. Solitary law is solitary law without include the transcendence, morality, or custom. The final result of this paradigm is only able to present legal certainty but lack of justice. The roots of all crises and the collapse of public trust in the law are originated from a law that educates only the mouthpiece of the legislation. The law that teaches the legislation as a sacred ideology, the law is just law or regulation. Fresh graduate of law who fill positions of legal apparatus experts have skills but they are lack of empathy, neglect of public justice and corrupt. A new legal choice paradigm is needed, namely theistic legal realism which gives judges and other legal apparatuses the freedom from the shackles of procedural justice in the style of positivism. Through the law with the Theistic Legal Realism paradigm, it is expected that the legal apparatus will have virtue, to be able to read the substance of justice with his faith in Allah rather than merely being a mouthpiece of the law and be able to guard against despicable behavior on the basis of his faith.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43051694","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}
Pub Date : 2018-12-31DOI: 10.21154/justicia.v15i2.1461
Joni Indra Wandi, Reflianto Reflianto
Tujuan dari penelitian ini adalah untuk menganalisis fenomena perilaku, gugatan emosional dan perceraian oleh perempuan dalam keluarga masyarakat matrilineal di Padang. Penelitian ini menggunakan metode kualitatif dengan desain survei. Teknik pengumpulan data menggunakan formulir wawancara, lembar observasi dan dokumentasi. Analisis data dilakukan dengan mengklasifikasikan, mendapatkan interpretasi, membuat validitas dan menarik kesimpulan. Untuk menguji validitas data digunakan triangulasi dan diskusi dengan kolega. Hasil penelitian menunjukkan bahwa fenomena gugatan perilaku, emosi dan perceraian oleh perempuan dalam keluarga masyarakat matrilineal di Padang terjadi karena dampak kesetaraan gender. Di sisi positif, kesetaraan gender dapat dirasakan oleh perempuan dalam pendidikan, kepemimpinan dan kesempatan untuk mendapatkan pekerjaan. Sementara efek samping negatif dari kesetaraan gender dalam keluarga adalah menurunnya kematangan emosi, perubahan budaya dan nilai-nilai agama dalam perilaku sosial perempuan. Implementasi penelitian ini bermanfaat bagi ninik mamak, akademisi, ulama dan pemerintah daerah Padang untuk mensosialisasikan dan memberikan konsultasi untuk mengevaluasi penerapan nilai-nilai budaya, adat dan agama dalam perspektif jenis kelamin dan dengan demikian menciptakan kesetaraan gender harus sesuai dengan ajaran adat dan agama.Purposes of this study were to analyze the behavioral phenomenon, emotional and divorce lawsuit by women in the family of matrilineal society in Padang. This research used a qualitative method with survey design. Technique of collecting data used interview form, observation sheets and documentation. Data analysis was carried out by classifying, getting interpretation, making validity and drawing conclusions. To test the validity of the data used triangulation and discussions with colleagues. The results of research showed that phenomenon of behavioral, emotional and divorce lawsuit by women in the family of matrilineal society in Padang occur due to the impact of gender equality. On the positive side, gender equality could be felt by women in education, leadership and the opportunity to get a job. While the negative side effects of gender equality in the family was declining the emotional maturity, changing in culture and religious values in the social behavior of women. Implementation of this research to be useful for ninik mamak, academician, clergy and the local government of Padang to socialize and provide consultation to evaluate the application of cultural values, customs and religion in a gender perspective and thus creating gender equality should be in accordance with the customary and religious teachings.
本研究的目的是分析野外母系家庭中女性行为、情感诉求和离婚的现象。本研究采用定性方法进行调查。数据收集技术使用访谈表、观察表和文件。数据分析是通过分类、解说、验证和得出结论来进行的。测试使用的数据的有效性，三角测量和与同事讨论。研究表明，沙漠母系家庭中女性行为、情感和离婚的现象是性别平等的结果。从积极的方面来说，性别平等可以让女性在教育、领导和就业机会方面感受到。家庭性别平等的负面影响可能是情感成熟、文化和宗教价值观在女性社会行为中的下降。这项研究的实施有益于ninik mamak、学者、神职人员和巴共政府进行社会和咨询，以评估文化、文化和宗教价值观在性别方面的应用，从而实现传统和宗教教义的平等。这项研究的目的是分析野外母系社会中的妇女行为、情感和精神错乱。这项研究采用了调查设计的质量方法。语音收集数据数据分析被细化，得到解释，验证和起草结论。测试使用数据的有效性三角测量和收集。研究的结果表明，在野外母系社会中，女性发现了行为、情感和离婚的现象。在积极的方面，女性平等可以感受到教育、领导和就业机会。尽管家庭性别平等的负面影响正在削弱对社会行为的情感成熟、文化和宗教价值观的影响。Implementation of这个研究成为有用的服务,他妈的academician田野,神职人员和当地政府》to socialize and。应用程序》consultation to evaluate文化价值观,海关and religion in a性别视角和因此创建性别平等权利应该in accordance with the customary和宗教teachings。
{"title":"Gender Equality Issues, Perception and Divorce","authors":"Joni Indra Wandi, Reflianto Reflianto","doi":"10.21154/justicia.v15i2.1461","DOIUrl":"https://doi.org/10.21154/justicia.v15i2.1461","url":null,"abstract":"Tujuan dari penelitian ini adalah untuk menganalisis fenomena perilaku, gugatan emosional dan perceraian oleh perempuan dalam keluarga masyarakat matrilineal di Padang. Penelitian ini menggunakan metode kualitatif dengan desain survei. Teknik pengumpulan data menggunakan formulir wawancara, lembar observasi dan dokumentasi. Analisis data dilakukan dengan mengklasifikasikan, mendapatkan interpretasi, membuat validitas dan menarik kesimpulan. Untuk menguji validitas data digunakan triangulasi dan diskusi dengan kolega. Hasil penelitian menunjukkan bahwa fenomena gugatan perilaku, emosi dan perceraian oleh perempuan dalam keluarga masyarakat matrilineal di Padang terjadi karena dampak kesetaraan gender. Di sisi positif, kesetaraan gender dapat dirasakan oleh perempuan dalam pendidikan, kepemimpinan dan kesempatan untuk mendapatkan pekerjaan. Sementara efek samping negatif dari kesetaraan gender dalam keluarga adalah menurunnya kematangan emosi, perubahan budaya dan nilai-nilai agama dalam perilaku sosial perempuan. Implementasi penelitian ini bermanfaat bagi ninik mamak, akademisi, ulama dan pemerintah daerah Padang untuk mensosialisasikan dan memberikan konsultasi untuk mengevaluasi penerapan nilai-nilai budaya, adat dan agama dalam perspektif jenis kelamin dan dengan demikian menciptakan kesetaraan gender harus sesuai dengan ajaran adat dan agama.Purposes of this study were to analyze the behavioral phenomenon, emotional and divorce lawsuit by women in the family of matrilineal society in Padang. This research used a qualitative method with survey design. Technique of collecting data used interview form, observation sheets and documentation. Data analysis was carried out by classifying, getting interpretation, making validity and drawing conclusions. To test the validity of the data used triangulation and discussions with colleagues. The results of research showed that phenomenon of behavioral, emotional and divorce lawsuit by women in the family of matrilineal society in Padang occur due to the impact of gender equality. On the positive side, gender equality could be felt by women in education, leadership and the opportunity to get a job. While the negative side effects of gender equality in the family was declining the emotional maturity, changing in culture and religious values in the social behavior of women. Implementation of this research to be useful for ninik mamak, academician, clergy and the local government of Padang to socialize and provide consultation to evaluate the application of cultural values, customs and religion in a gender perspective and thus creating gender equality should be in accordance with the customary and religious teachings.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41389789","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}
Pub Date : 2018-12-31DOI: 10.21154/justicia.v15i2.1456
Abbas Arfan
Konflik yang bernuansa SARA (Suku, Agama, Ras dan Antar-golongan), terutama konflik internal antar umat Islam di Indonesia masih sering terjadi. Hal itu memberi gambaran bahwa toleransi antar umat Islam atau lebih tepatnya antar pengikut mazhab fikih masih relatif rendah, sehingga perlu adanya penelitian kuantitatif untuk berusaha mengukur secara kuantitas nilai sikap toleransi bermazhab fikih terutama bagi genarasi muda, yaitu kaum santri di wilayah Malang. Jenis penelitian ini adalah kuantitatif dengan metode survey, teknik pengambilan datanya dengan non probability sampling-sistematis random sampling, instrumen penelitiannya dengan model skala Likert dan teknik analisis datanya dengan rumus theta, lamda dan gamma. Kemudian diuji dengan rumus chi-square. Kesimpulan dari penelitian ini adalah sebagai berikut: 1) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan jenis kelamin santri terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang; 2) Ada pengaruh (hubungan) yang signifikan antara perbedaan model pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri pesantren khalaf (modern) lebih toleran daripada santri pesantren salaf (tradisional); 3) Ada pengaruh (hubungan) yang signifikan antara perbedaan masa studi di pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri yang masa studinya di atas tiga tahun lebih toleran daripada yang kurang dari tiga tahun; dan 4) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan pengusaan fikih perbandingan mazhab terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang.Nowadays, Ethnicity, religion, race, and inter-group relations conflicts, especially internal conflict among Muslim in Indonesia often occurs around us. That shows us that the tolerance among Moslems or more appropriately among mazhab followers is relatively at the low level, therefore, we need quantitative research to measure the tolerance attitude quantitatively among mazhab followers especially in teenagers, which in this research is santri society in Malang city. This kind of research is quantitative research with survey method, data collection technique with non-probability sampling-systematic random sampling, research instrument with the Likert scale model, and data analysis technique with theta, lamda and gamma formulas. Then examined with chi-square formula. Conclusions of this research are: 1) There are no significant influences between santri sex gender to the tolerance attitude among santri at Islamic boarding school (pesantren) in Malang; 2) There are some significant influences between Islamic boarding school types on the tolerance attitude among santri at Islamic boarding school in Malang and santri at Khalaf (modern) Islamic boarding school are more tolerant than at the Salaf (traditional) Islamic Boarding School; 3) There are some significant influences between long study period to the to
{"title":"Tolerance in Fikih’s Mazhab of Santri in Malang","authors":"Abbas Arfan","doi":"10.21154/justicia.v15i2.1456","DOIUrl":"https://doi.org/10.21154/justicia.v15i2.1456","url":null,"abstract":"Konflik yang bernuansa SARA (Suku, Agama, Ras dan Antar-golongan), terutama konflik internal antar umat Islam di Indonesia masih sering terjadi. Hal itu memberi gambaran bahwa toleransi antar umat Islam atau lebih tepatnya antar pengikut mazhab fikih masih relatif rendah, sehingga perlu adanya penelitian kuantitatif untuk berusaha mengukur secara kuantitas nilai sikap toleransi bermazhab fikih terutama bagi genarasi muda, yaitu kaum santri di wilayah Malang. Jenis penelitian ini adalah kuantitatif dengan metode survey, teknik pengambilan datanya dengan non probability sampling-sistematis random sampling, instrumen penelitiannya dengan model skala Likert dan teknik analisis datanya dengan rumus theta, lamda dan gamma. Kemudian diuji dengan rumus chi-square. Kesimpulan dari penelitian ini adalah sebagai berikut: 1) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan jenis kelamin santri terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang; 2) Ada pengaruh (hubungan) yang signifikan antara perbedaan model pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri pesantren khalaf (modern) lebih toleran daripada santri pesantren salaf (tradisional); 3) Ada pengaruh (hubungan) yang signifikan antara perbedaan masa studi di pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri yang masa studinya di atas tiga tahun lebih toleran daripada yang kurang dari tiga tahun; dan 4) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan pengusaan fikih perbandingan mazhab terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang.Nowadays, Ethnicity, religion, race, and inter-group relations conflicts, especially internal conflict among Muslim in Indonesia often occurs around us. That shows us that the tolerance among Moslems or more appropriately among mazhab followers is relatively at the low level, therefore, we need quantitative research to measure the tolerance attitude quantitatively among mazhab followers especially in teenagers, which in this research is santri society in Malang city. This kind of research is quantitative research with survey method, data collection technique with non-probability sampling-systematic random sampling, research instrument with the Likert scale model, and data analysis technique with theta, lamda and gamma formulas. Then examined with chi-square formula. Conclusions of this research are: 1) There are no significant influences between santri sex gender to the tolerance attitude among santri at Islamic boarding school (pesantren) in Malang; 2) There are some significant influences between Islamic boarding school types on the tolerance attitude among santri at Islamic boarding school in Malang and santri at Khalaf (modern) Islamic boarding school are more tolerant than at the Salaf (traditional) Islamic Boarding School; 3) There are some significant influences between long study period to the to","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41879613","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}
Pub Date : 2018-12-29DOI: 10.21154/JUSTICIA.V15I1.1435
Umarwan Sutopo
Fatwa for the tradition of Islam is one of the media to convey Islamic laws (shariah). Muslim societies have a tendency to ask about many things, marriage, muamalah, jinayah, worship and other issues. In addition, the existence of a fatwa relates to the appreciation and practice of Muslim religion guaranteed by law. The problem is what if between the fatwa and government regulations / positive legal rules there is a disagreement over and above the other? Both with specific laws and with ethnic, cultural and racial diversity in Indonesia. This is evident, for example in cases of blasphemy, fatwa forbidding cigarettes, and the beginning of Ramadhan and Shawwal which are totally different from the provisions of the government. In this position, what is the position and position of the fatwa in the lives of Muslims as religious as well as citizens, and what attitude should be put forward? This study uses descriptive methods on issues that occur in Indonesian society related to the pros and cons of several fatwas with in-depth analysis, then related to the position of fatwa in the positive legal system (which applies), as well as the urgency of fatwas for Muslims in general and Muslims Indonesia specifically. The results of the study revealed that the fatwa for Indonesian Muslims occupied a very urgent area. Although its existence is not included in the positive legal system in Indonesia, if there is an unmatched intersection between the two, then its realization must be addressed wisely, both by the state, fatwa makers and the people of Indonesia. Fatwa bagi tradisi umat islam merupakan salah satu media untuk menyampaikan hukum-hukum islam (shariah). Masyarakat muslim mempunyai kecenderungan untuk bertanya tentang banyak hal, pernikahan, muamalah, jinayah, ibadah dan persoalan-persoalan lainnya. Selain itu, keberadaan fatwa berkaitan dengan penghayatan dan pengamalan agama umat muslim yang dijamin oleh undang-undang. Persoalannya adalah bagaimana jika antara fatwa dengan ketetapan pemerintah/ aturan hukum positif terjadi persinggungan yang tidak selaras apalagi bertolak belakang? Baik dengan hukum secara khusus maupun dengan keanekaragamaan suku, budaya dan ras yang berada di Indonesia. Hal ini mencuat misalnya pada kasus penodaan agama, fatwa keharaman rokok, serta awal ramadhan dan syawal yang sama sekali berbeda dengan ketetapan pemerintah. Pada posisi seperti ini sebenarnya, bagaimana posisi dan kedudukan fatwa dalam kehidupan umat muslim sebagai kaum beragama sekaligus warga negara, serta bagaimana sikap yang seharusnya dikedepankan?. Penelitian ini menggunakan metode deskriptif terhadap persoalan-persoalan yang terjadi di masyarakat Indonesia terkait pro dan kontra terhadap beberapa fatwa dengan analisis yang mendalam, lalu dikaitkan dengan kedudukan fatwa dalam sistem hukum positif (yang berlaku), serta urgensi fatwa bagi umat islam secara umum dan muslim indonesia secara khusus. Hasil penelitian mengungkapkan bahwa fatwa bagi umat islam Indon
{"title":"DIALEKTIKA FATWA DAN HUKUM POSITIF DI INDONESIA: Meneguhkan Urgensi dan Posisi Fatwa di Masyarakat Muslim Nusantara","authors":"Umarwan Sutopo","doi":"10.21154/JUSTICIA.V15I1.1435","DOIUrl":"https://doi.org/10.21154/JUSTICIA.V15I1.1435","url":null,"abstract":"Fatwa for the tradition of Islam is one of the media to convey Islamic laws (shariah). Muslim societies have a tendency to ask about many things, marriage, muamalah, jinayah, worship and other issues. In addition, the existence of a fatwa relates to the appreciation and practice of Muslim religion guaranteed by law. The problem is what if between the fatwa and government regulations / positive legal rules there is a disagreement over and above the other? Both with specific laws and with ethnic, cultural and racial diversity in Indonesia. This is evident, for example in cases of blasphemy, fatwa forbidding cigarettes, and the beginning of Ramadhan and Shawwal which are totally different from the provisions of the government. In this position, what is the position and position of the fatwa in the lives of Muslims as religious as well as citizens, and what attitude should be put forward? This study uses descriptive methods on issues that occur in Indonesian society related to the pros and cons of several fatwas with in-depth analysis, then related to the position of fatwa in the positive legal system (which applies), as well as the urgency of fatwas for Muslims in general and Muslims Indonesia specifically. The results of the study revealed that the fatwa for Indonesian Muslims occupied a very urgent area. Although its existence is not included in the positive legal system in Indonesia, if there is an unmatched intersection between the two, then its realization must be addressed wisely, both by the state, fatwa makers and the people of Indonesia. Fatwa bagi tradisi umat islam merupakan salah satu media untuk menyampaikan hukum-hukum islam (shariah). Masyarakat muslim mempunyai kecenderungan untuk bertanya tentang banyak hal, pernikahan, muamalah, jinayah, ibadah dan persoalan-persoalan lainnya. Selain itu, keberadaan fatwa berkaitan dengan penghayatan dan pengamalan agama umat muslim yang dijamin oleh undang-undang. Persoalannya adalah bagaimana jika antara fatwa dengan ketetapan pemerintah/ aturan hukum positif terjadi persinggungan yang tidak selaras apalagi bertolak belakang? Baik dengan hukum secara khusus maupun dengan keanekaragamaan suku, budaya dan ras yang berada di Indonesia. Hal ini mencuat misalnya pada kasus penodaan agama, fatwa keharaman rokok, serta awal ramadhan dan syawal yang sama sekali berbeda dengan ketetapan pemerintah. Pada posisi seperti ini sebenarnya, bagaimana posisi dan kedudukan fatwa dalam kehidupan umat muslim sebagai kaum beragama sekaligus warga negara, serta bagaimana sikap yang seharusnya dikedepankan?. Penelitian ini menggunakan metode deskriptif terhadap persoalan-persoalan yang terjadi di masyarakat Indonesia terkait pro dan kontra terhadap beberapa fatwa dengan analisis yang mendalam, lalu dikaitkan dengan kedudukan fatwa dalam sistem hukum positif (yang berlaku), serta urgensi fatwa bagi umat islam secara umum dan muslim indonesia secara khusus. Hasil penelitian mengungkapkan bahwa fatwa bagi umat islam Indon","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46784834","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}
Pub Date : 2018-12-29DOI: 10.21154/JUSTICIA.V15I1.1436
M. Yusuf, I. Wekke
Abstrak: Format hak untuk warisan anak putra dan putri, yaitu 2: 1, didasarkan pada kebenaran secar keseluruhan dalam bentuk keadilan dengan disertai hak dan kewajiban. Format tersebut dapat dilakukan secara kuantitatif jika hak dan kewajiban antara putra dan putri berjalan sebagaimana mestinya. Jika ada pertimbangan yang menjamin lebih banyak keadilan, angka tersebut dapat diartikan secara kualitatif, yaitu angka 2 (bagian putra) adalah angka maksimum dan nomor 1 (bagian putri) adalah angka minimum. Keduanya ditujukan untuk memastikan terwujudnya maqashid al-syari> ‘ah dalam bentuk keadilan. Ini juga sejalan dengan kearifan lokal asitinajang (prinsip kesopanan).Abstract: The format of inheritance rights of sons and daughters, namely 2:1, is based on universal truths in the form of justice with accompanying rights and obligations. The format can be carried out quantitatively if the rights and obligations between sons and daughters go as they should. If there are considerations that guarantee more justice, the numbers can be interpreted qualitatively, namely number 2 (the share of sons) is the maximum number and number 1 (the share of daughters) is the minimum number. Both are aimed at ensuring the realization of maqashid al-syari>’ah in the form of justice. This is also in line with the asitinajang local wisdom (principle of decency).
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Pub Date : 2018-12-29DOI: 10.21154/justicia.v15i1.1362
Budiarti Budiarti
This article explores the juridical analysis of interfaith marriage with the maqashid al-syari'ah approach in the context of the Pancasila of the rule of law. The results of the study confirm that the value of maqashid al-syari'ah animates the substance of Undang-Undang No. 1 Tahun 1974 of Marriage. Juridical products on marriage by making religion a legal requirement of marriage and the legitimacy of the state through administrative action are not discriminatory actions and do not violate the basic rights of citizens. Even affirming the functional relationship between religion and the state in the context Pancasila of the rule of law. As well, in the views of religious assemblies, namely MUI, PGI, KWI, WALUBI, PHDI, and MATAKIN. The religious assemblies are of the view, interfaith marriage is not an ideal marriage according to the teachings of each religion. The implication of this study is that it is necessary to pay attention to religious values in formulating a juridical product towards a responsive legal product. In addition, it is necessary to take preventive measures and advocate for the community early so that there will no longer be interfaith marriages in order to realize legal certainty for couples who have carried out marriage. Artikel ini mengeksplorasi tentang analisis yuridis perkawinan beda agama dengan pendekatan maqashid al-syari’ah dalam konteks negara hukum Pancasila. Hasil kajian menegaskan bahwa nilai maqashid al-syari’ahmenjiwai substansi Undang-Undang No. 1 Tahun 1974 tentang Perkawinan. Produk yuridis tentang perkawinan dengan menjadikan agama sebagai syarat sahnya perkawinan serta legitimasi negara melalui tindakan administratif, bukanlah tindakan diskriminatif dan tidak melanggar hak-hak dasar warga negara. Bahkan mengukuhkan relasi fungsional antara agama dan negaradalam konteks negara hukum Pancasila. Demikian pula dalam pandangan majelis-majelis agama, yaitu MUI, PGI, KWI, WALUBI, PHDI, dan MATAKIN. Majelis-majelis agama tersebut berpandangan, perkawinan beda agama bukanlah perkawinan yang ideal menurut ajaran masing-masing agama. Implikasi dari kajian ini bahwa perlu memerhatikan nilai-nilai agama dalam merumuskan suatu produk yuridis menuju suatu produk hukum responsif. Selain itu, perlu upaya preventif dan mengadvokasi masyarakat secara dini agar tidak lagi terjadi perkawinan beda agama demi mewujudkan kepastian hukum bagi pasangan yang telah melaksanakan perkawinan.
本文在法治潘卡西拉的背景下，用伊斯兰教的方法对跨宗教婚姻进行了司法分析。研究结果证实，maqashid al-syari'ah的价值使Undang-Undang第1号《婚姻》的内容充满活力。通过将宗教作为婚姻的法定要求，通过行政行为实现国家的合法性，对婚姻的司法产品不是歧视行为，也不侵犯公民的基本权利。甚至在潘卡西拉的法治语境中肯定了宗教与国家的功能关系。同样，在宗教集会的观点中，即MUI, PGI, KWI, WALUBI, PHDI和MATAKIN。宗教团体认为，根据每个宗教的教义，跨宗教婚姻不是理想的婚姻。这项研究的含义是，有必要在制定司法产品时注意宗教价值，以应对法律产品。此外，有必要及早采取预防措施，并在社会上进行宣传，使跨宗教婚姻不再存在，从而使已经结婚的夫妇获得法律上的确定性。这是一种新的分析方法，它可以帮助我们更好地了解未来的发展趋势，并帮助我们更好地了解未来。Hasil kajian menegaskan bahwa nilai maqashid al-syari 'ahmenjiwai物质Undang-Undang 1号Tahun 1974 tenang Perkawinan。行政长官，行政长官，行政长官，行政长官，行政长官，行政长官，行政长官，行政长官，行政长官，行政长官，行政长官，行政长官，行政长官。Bahkan mengukuhkan relasi funsional antara agama dan negaradalam konteks negara hukum Pancasila。Demikian pula dalam pandangan majelis-majelis agama, yaitu MUI, PGI, KWI, WALUBI, PHDI, dan MATAKIN。Majelis-majelis agama tersebut berpandangan, perkawinan beda agama bukanlah perkawinan yang理想的menuut ajaran masing- masama。Implikasi dari kajian ini bahwa perlu memerhatikan nilai-nilai agama dalam merumuskan suatu product yuridis menuju suatu product hukum响应。这是一种预防疾病的方法，它可以预防疾病的发生，也可以预防疾病的发生。
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