Pub Date : 2024-05-06DOI: 10.24090/el-aqwal.v3i1.10865
Manswab Mahsen Abdulrahman, Ali Hemed Awadh, Hasan Yusuf Akasi, Abdulatwif Ibrahim Abdalla, Khadija Chui
Adultery is a serious offense which is prohibited in Islam. Adultery may cause a lot of repercussions, among them sexually transmitted infections (STIs), also referred to as sexually transmitted diseases (STDs). These infections are sexually transmitted through vaginal, anal, and oral. The significance of the research emerged due to a large number of deaths emanating from HIV/AIDS and other infectious diseases caused by adultery; for example, statistically, about 374 million people living with STIs and more than 1 million sexually transmitted infections (STIs) are acquired every day worldwide. A qualitative data analysis has been deployed in this study that has been gathered from a variety of sources, they include books, journal articles, reports, conference papers, and websites. The information has been analyzed through an explanatory research approach by providing scholars’ opinions and their arguments on the subject matter. Most importantly, this research has established that Islam indeed has put in place some preventive measures to reduce the risk of multi-crimes occurring and their potential harmful effects on individuals and the society at large, and more so, in reference to our study including: self-accountability, lowering the gaze (by shifting away on what is illegal to look at), meet with a non-mahram woman in privacy, shaking hands with a non-mahram woman, tabarruj (make-up grooming), command women to stay at home, wear Hijab for modesty and chastity, indulge in marriage and accept polygamy, impose penalty for adulterous disobedient, among others. In this regard, it is therefore, recommended to implement the preventive strategies set by Islam for the crime of adultery to uphold societal mortality and preserve the wellbeing of the society at a broader spectrum.
{"title":"Prevention Strategies for the Crime of Adultery in the Light of Islamic Law","authors":"Manswab Mahsen Abdulrahman, Ali Hemed Awadh, Hasan Yusuf Akasi, Abdulatwif Ibrahim Abdalla, Khadija Chui","doi":"10.24090/el-aqwal.v3i1.10865","DOIUrl":"https://doi.org/10.24090/el-aqwal.v3i1.10865","url":null,"abstract":"Adultery is a serious offense which is prohibited in Islam. Adultery may cause a lot of repercussions, among them sexually transmitted infections (STIs), also referred to as sexually transmitted diseases (STDs). These infections are sexually transmitted through vaginal, anal, and oral. The significance of the research emerged due to a large number of deaths emanating from HIV/AIDS and other infectious diseases caused by adultery; for example, statistically, about 374 million people living with STIs and more than 1 million sexually transmitted infections (STIs) are acquired every day worldwide. A qualitative data analysis has been deployed in this study that has been gathered from a variety of sources, they include books, journal articles, reports, conference papers, and websites. The information has been analyzed through an explanatory research approach by providing scholars’ opinions and their arguments on the subject matter. Most importantly, this research has established that Islam indeed has put in place some preventive measures to reduce the risk of multi-crimes occurring and their potential harmful effects on individuals and the society at large, and more so, in reference to our study including: self-accountability, lowering the gaze (by shifting away on what is illegal to look at), meet with a non-mahram woman in privacy, shaking hands with a non-mahram woman, tabarruj (make-up grooming), command women to stay at home, wear Hijab for modesty and chastity, indulge in marriage and accept polygamy, impose penalty for adulterous disobedient, among others. In this regard, it is therefore, recommended to implement the preventive strategies set by Islam for the crime of adultery to uphold societal mortality and preserve the wellbeing of the society at a broader spectrum.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"5 19","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141006197","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 : 2024-01-19DOI: 10.24090/el-aqwal.v3i1.10562
Khoirul Amru Harahap, Muhammad Toha Umar
The issue of Breast Milk Bank is a contemporary fiqh issue, and its ruling is not found in classical fiqh. However, classical Moslem scholars have studied the issue of radha in an unusual way known as al-major (breast milk put into the baby's mouth), al-south (breast milk put through the nose), and or putting breast milk into the baby's mouth using bottles and cups. Therefore, the fuqaha differed on the prohibition of marriage because of radha' unusually or indirectly such as radha' from a breast milk bank. After conducting a comparative analysis, the author concludes that the majority of classical scholars from the Hanafi, Maliki, Shafi'i and Hambali madhhabs, and most contemporary fiqh scholars, think that indirect radha', such as radha' from a breast milk bank, makes marriage prohibited. They reason that indirect radha' has the same effect as direct radha' regarding the growth of the baby's flesh and bones. Meanwhile, the Zhahiri school of classical jurisprudence and some contemporary jurisprudence scholars such as Yusuf al-Qardhawi think that indirect radha' such as radha' from a breast milk bank is not called radha'. According to them, radha' is only if the baby suckles directly on the mother's nipple. Hence, they think that radha' from a breast milk bank does not lead to the prohibition of marriage.
{"title":"Dirasah Muqaranah ‘an Hukm al-Zawaj Bayna Rudha’a Alban Bunuk al-Laban Fi Manzhur Fuqaha al-Aqdamin wa al-Mu’ashirin","authors":"Khoirul Amru Harahap, Muhammad Toha Umar","doi":"10.24090/el-aqwal.v3i1.10562","DOIUrl":"https://doi.org/10.24090/el-aqwal.v3i1.10562","url":null,"abstract":"The issue of Breast Milk Bank is a contemporary fiqh issue, and its ruling is not found in classical fiqh. However, classical Moslem scholars have studied the issue of radha in an unusual way known as al-major (breast milk put into the baby's mouth), al-south (breast milk put through the nose), and or putting breast milk into the baby's mouth using bottles and cups. Therefore, the fuqaha differed on the prohibition of marriage because of radha' unusually or indirectly such as radha' from a breast milk bank. After conducting a comparative analysis, the author concludes that the majority of classical scholars from the Hanafi, Maliki, Shafi'i and Hambali madhhabs, and most contemporary fiqh scholars, think that indirect radha', such as radha' from a breast milk bank, makes marriage prohibited. They reason that indirect radha' has the same effect as direct radha' regarding the growth of the baby's flesh and bones. Meanwhile, the Zhahiri school of classical jurisprudence and some contemporary jurisprudence scholars such as Yusuf al-Qardhawi think that indirect radha' such as radha' from a breast milk bank is not called radha'. According to them, radha' is only if the baby suckles directly on the mother's nipple. Hence, they think that radha' from a breast milk bank does not lead to the prohibition of marriage.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"35 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139612244","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 : 2024-01-15DOI: 10.24090/el-aqwal.v3i1.10508
Bani Syarif Maula, Muhammad Fuad Zain, Syifaun Nada
Indonesian legislation stipulates that individuals from foreign countries residing in Indonesia and foreign legal entities with representatives in the country are expressly barred from possessing land. This provision poses challenges for individuals in marriages involving different nationalities, particularly when one spouse is an Indonesian citizen, as it complicates the process of acquiring ownership rights and building usage rights for a property. This research explores the legal regulations pertaining to marital property in marriages involving individuals of distinct nationalities, navigating the intersection between national law and Islamic law. Employing qualitative research methods with a normative approach, the study relies on legal materials as primary data sources. The findings of this study indicate that, in accordance with national law, assets acquired during the course of marriage are deemed joint property. Nonetheless, it is noteworthy that this provision does not extend to marital assets in the form of land and buildings for foreign spouses. Conversely, Islamic law does not explicitly delve into this matter. Nevertheless, it delineates that the resolution of joint property in marriages encompassing individuals of diverse nationalities is governed by national laws pertaining to citizenship rights. In the case of foreign citizens, the relevant statute is the Agrarian Law, which specifically governs ownership rights concerning land and buildings.
{"title":"Marital Property in Marriages of Different Nationalities in Indonesia According to National Law and Islamic Law","authors":"Bani Syarif Maula, Muhammad Fuad Zain, Syifaun Nada","doi":"10.24090/el-aqwal.v3i1.10508","DOIUrl":"https://doi.org/10.24090/el-aqwal.v3i1.10508","url":null,"abstract":"Indonesian legislation stipulates that individuals from foreign countries residing in Indonesia and foreign legal entities with representatives in the country are expressly barred from possessing land. This provision poses challenges for individuals in marriages involving different nationalities, particularly when one spouse is an Indonesian citizen, as it complicates the process of acquiring ownership rights and building usage rights for a property. This research explores the legal regulations pertaining to marital property in marriages involving individuals of distinct nationalities, navigating the intersection between national law and Islamic law. Employing qualitative research methods with a normative approach, the study relies on legal materials as primary data sources. The findings of this study indicate that, in accordance with national law, assets acquired during the course of marriage are deemed joint property. Nonetheless, it is noteworthy that this provision does not extend to marital assets in the form of land and buildings for foreign spouses. Conversely, Islamic law does not explicitly delve into this matter. Nevertheless, it delineates that the resolution of joint property in marriages encompassing individuals of diverse nationalities is governed by national laws pertaining to citizenship rights. In the case of foreign citizens, the relevant statute is the Agrarian Law, which specifically governs ownership rights concerning land and buildings.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"109 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139530223","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 : 2023-08-15DOI: 10.24090/el-aqwal.v2i2.9410
Dinda Difia Madina, A. Meidina, Anwar Zein
This article talks about the practice of Islamic family law in the Muslim world; Türkiye, Pakistan, and Indonesia which focus on polygamy and divorce. Talking about polygamy and divorce must be familiar to many people because polygamy is a very sensitive scourge when someone does that. Likewise, with divorce, this kind of thing becomes the subject of gossip in society when a family gets divorced. This paper will explain how family law is in the Muslim world, especially Turkey, Pakistan, and Indonesia with the main study of polygamy and divorce which aims to understand the understanding of society from all walks of life regarding the discussions between the two. This research is a literature study that focuses on discussing polygamy and divorce in three Muslim countries; Türkiye, Pakistan, and Indonesia. The data collection method in this study used documentation, namely collecting books, notes, and others that had relevance to the research, which were then analyzed. The results of this study are; (1) Turkey prohibits polygamy, which is contained in the book of the Ottoman Law of Family Rights, Pakistan also prohibits polygamy until written permission from the wife and the arbitral council, Indonesia legalizes polygamy referring to the Marriage Law. (2) Turkey in the event that a divorce ends with the finalization of a court decision and a waiting period of 300 days stipulated by the Turkish Civil Code, likewise Pakistan regulates divorce in two different rules, one using the Dissolution of Muslim Marriage and the other using Muslim Family Law Ordinance, divorce in Indonesia is regulated in Marriage Law Number 1 of 1974.
{"title":"The Dynamics of Polygamy and Divorce in Muslim Countries","authors":"Dinda Difia Madina, A. Meidina, Anwar Zein","doi":"10.24090/el-aqwal.v2i2.9410","DOIUrl":"https://doi.org/10.24090/el-aqwal.v2i2.9410","url":null,"abstract":"This article talks about the practice of Islamic family law in the Muslim world; Türkiye, Pakistan, and Indonesia which focus on polygamy and divorce. Talking about polygamy and divorce must be familiar to many people because polygamy is a very sensitive scourge when someone does that. Likewise, with divorce, this kind of thing becomes the subject of gossip in society when a family gets divorced. This paper will explain how family law is in the Muslim world, especially Turkey, Pakistan, and Indonesia with the main study of polygamy and divorce which aims to understand the understanding of society from all walks of life regarding the discussions between the two. This research is a literature study that focuses on discussing polygamy and divorce in three Muslim countries; Türkiye, Pakistan, and Indonesia. The data collection method in this study used documentation, namely collecting books, notes, and others that had relevance to the research, which were then analyzed. The results of this study are; (1) Turkey prohibits polygamy, which is contained in the book of the Ottoman Law of Family Rights, Pakistan also prohibits polygamy until written permission from the wife and the arbitral council, Indonesia legalizes polygamy referring to the Marriage Law. (2) Turkey in the event that a divorce ends with the finalization of a court decision and a waiting period of 300 days stipulated by the Turkish Civil Code, likewise Pakistan regulates divorce in two different rules, one using the Dissolution of Muslim Marriage and the other using Muslim Family Law Ordinance, divorce in Indonesia is regulated in Marriage Law Number 1 of 1974.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"152 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132151300","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 : 2023-08-14DOI: 10.24090/el-aqwal.v2i2.9411
Vivi Ariyanti
Sexual violence is a global problem that violates human rights and fundamental freedoms. This paper examines the laws and regulations that guarantee the protection of victims according to Indonesian laws and Islamic law. Regarding Indonesian laws, besides the basic rules in the form of the Act on the Crime of Sexual Violence, there are also ministerial regulations (Regulation of the Minister of Education and Culture, and Regulation of the Minister of Religion) that protect and guarantee the safety of everyone from sexual violence offences. This is the concern of higher education institutions, that they are on the right track to address the issue of sexual violence with more passion and precision. The issues of sexual violence have received greater attention in universities, so that intensive prevention and response efforts are very important, with the aim of combating sexual violence in universities, navigating the application of laws and regulations relating to sexual violence, and more broadly, fostering a culture of respect, inclusion and courtesy towards others. These national laws are in line with the Islamic precepts regarding protection of citizens in the maqasid al-shariah concept, in which sexual violence offences can fall into all three categories of jarimah: qisas, hudud, and ta'zir, depending on the type of crimes committed.
{"title":"Legal protection for victims of sexual violence in Indonesia in the perspectives of victimology and fiqh jinayah","authors":"Vivi Ariyanti","doi":"10.24090/el-aqwal.v2i2.9411","DOIUrl":"https://doi.org/10.24090/el-aqwal.v2i2.9411","url":null,"abstract":"Sexual violence is a global problem that violates human rights and fundamental freedoms. This paper examines the laws and regulations that guarantee the protection of victims according to Indonesian laws and Islamic law. Regarding Indonesian laws, besides the basic rules in the form of the Act on the Crime of Sexual Violence, there are also ministerial regulations (Regulation of the Minister of Education and Culture, and Regulation of the Minister of Religion) that protect and guarantee the safety of everyone from sexual violence offences. This is the concern of higher education institutions, that they are on the right track to address the issue of sexual violence with more passion and precision. The issues of sexual violence have received greater attention in universities, so that intensive prevention and response efforts are very important, with the aim of combating sexual violence in universities, navigating the application of laws and regulations relating to sexual violence, and more broadly, fostering a culture of respect, inclusion and courtesy towards others. These national laws are in line with the Islamic precepts regarding protection of citizens in the maqasid al-shariah concept, in which sexual violence offences can fall into all three categories of jarimah: qisas, hudud, and ta'zir, depending on the type of crimes committed.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134584587","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 : 2023-08-14DOI: 10.24090/el-aqwal.v2i2.9340
Mutasir Mutasir, Wahyi Busyro
This article contains the concept of marital rape in Indonesian law, both positive law and Islamic law which is reviewed through maqashid shari’ah. Marital rape is included in the category of domestic violence that can happen to anyone. The type of research that will be used in this legal research is normative legal research. This research is a perspective legal research, which does not require hypotheses that must be proven, but provides perspective on what should be done. Analysis of the marital rape problem is carried out using the maqashid shari’ah approach where the applicable regulations regarding marital rape guarantee 5 main principles in Islam, namely maintaining religion, soul, reason, offspring and property maintained. The results of this study resulted in an understanding from the Qur’anic point of view regarding mu’asyarah bi al-ma’ruf and the maqashid shari’ah view on marital rape. So marital rape for any reason is strictly prohibited because it can damage the 5 main principles in Islam, namely maintaining religion, soul, reason, offspring and property and the law in force in Indonesia still does not provide special protection to victims. Although there is a hadith that shows that wives should not reject their husbands and can be categorized into nushuz, husbands are also required to come to their wives in a ma’ruf way and understand the wife’s condition so that there is no coercion that will hurt both physically and psychologically.
{"title":"Marital Rape in Indonesia in Maqashid Shari’ah Perspective","authors":"Mutasir Mutasir, Wahyi Busyro","doi":"10.24090/el-aqwal.v2i2.9340","DOIUrl":"https://doi.org/10.24090/el-aqwal.v2i2.9340","url":null,"abstract":"This article contains the concept of marital rape in Indonesian law, both positive law and Islamic law which is reviewed through maqashid shari’ah. Marital rape is included in the category of domestic violence that can happen to anyone. The type of research that will be used in this legal research is normative legal research. This research is a perspective legal research, which does not require hypotheses that must be proven, but provides perspective on what should be done. Analysis of the marital rape problem is carried out using the maqashid shari’ah approach where the applicable regulations regarding marital rape guarantee 5 main principles in Islam, namely maintaining religion, soul, reason, offspring and property maintained. The results of this study resulted in an understanding from the Qur’anic point of view regarding mu’asyarah bi al-ma’ruf and the maqashid shari’ah view on marital rape. So marital rape for any reason is strictly prohibited because it can damage the 5 main principles in Islam, namely maintaining religion, soul, reason, offspring and property and the law in force in Indonesia still does not provide special protection to victims. Although there is a hadith that shows that wives should not reject their husbands and can be categorized into nushuz, husbands are also required to come to their wives in a ma’ruf way and understand the wife’s condition so that there is no coercion that will hurt both physically and psychologically.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124962782","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 : 2023-08-14DOI: 10.24090/el-aqwal.v2i2.9335
Andika Mubarok
Indonesia is a country with various religions that makes influence factors of pluralism. There are many diverse and recognized religions in Indonesia, so this has led to many different religious marriages being proposed in Indonesia. This article is about to discuss the normative juridical analysis of the South Jakarta District Court decision No. 508/Pdt.P/2022/PN JKT. The cell under review also uses an approach to Islamic law and positive law. The writing of this article uses a library research approach by examining journals, theses and other theses related to interfaith marriage. As for the results of this study, according to Islamic law (Al-Qur’an and Madhzab Ulama) interfaith marriage is permitted on condition that the woman is not a polytheist and is a woman of the Bible. According to Positive Law (KHI Article 40 & Article 44 and Law No. 1 of 1974 concerning Marriage Article 2 paragraph 1) it is explained that interfaith marriage is illegal and cannot be carried out by both Muslim men and non-Muslim women. Then according to the MUI Fatwa Number 4/MUNAS VII/MUI/8/2005 the law is haram with the consideration that interfaith marriages cause more mafsada than benefits
{"title":"Normative Juridical Analysis of the Decision South Jakarta District Court No. 508/pdt.p/2022/pn jkt.Sel About Interfaith Marriage","authors":"Andika Mubarok","doi":"10.24090/el-aqwal.v2i2.9335","DOIUrl":"https://doi.org/10.24090/el-aqwal.v2i2.9335","url":null,"abstract":"Indonesia is a country with various religions that makes influence factors of pluralism. There are many diverse and recognized religions in Indonesia, so this has led to many different religious marriages being proposed in Indonesia. This article is about to discuss the normative juridical analysis of the South Jakarta District Court decision No. 508/Pdt.P/2022/PN JKT. The cell under review also uses an approach to Islamic law and positive law. The writing of this article uses a library research approach by examining journals, theses and other theses related to interfaith marriage. As for the results of this study, according to Islamic law (Al-Qur’an and Madhzab Ulama) interfaith marriage is permitted on condition that the woman is not a polytheist and is a woman of the Bible. According to Positive Law (KHI Article 40 & Article 44 and Law No. 1 of 1974 concerning Marriage Article 2 paragraph 1) it is explained that interfaith marriage is illegal and cannot be carried out by both Muslim men and non-Muslim women. Then according to the MUI Fatwa Number 4/MUNAS VII/MUI/8/2005 the law is haram with the consideration that interfaith marriages cause more mafsada than benefits","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129306838","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 : 2023-07-26DOI: 10.24090/el-aqwal.v2i2.7786
Ismi Lathifatul Hilmi, Armi Agustar
This paper aims to examine the views of positive law and Islamic law on the obligation to comply with the Marriage Law. As it is known that Indonesia is a country that adheres to two laws, namely Islamic law and Positive law, then in taking a view of a provision must take into account these two aspects. This research will look at the need to obey the law under Islamic law and the positive, relevance of ijma’ to such obligations. This paper uses a normative legal approach that results in the obligation to comply with laws and regulations has been regulated in positive law, especially Article 27 paragraph (1) of the 1945 Constitution, and is also regulated in the Qur'an QS. An- Nisa verses 59 and 83, which are law-abiding as well as obeying ulil amri because state laws are formed by ulil amri and are the solution of the problems of the people using the approach of the text of revelation and publication, then it is ijma’ which is in accordance with the concept of ushul and the decision must be obeyed.
{"title":"Review of Islamic Law and Positive Law: Regarding the Obligation to Comply with the Marriage Law","authors":"Ismi Lathifatul Hilmi, Armi Agustar","doi":"10.24090/el-aqwal.v2i2.7786","DOIUrl":"https://doi.org/10.24090/el-aqwal.v2i2.7786","url":null,"abstract":"This paper aims to examine the views of positive law and Islamic law on the obligation to comply with the Marriage Law. As it is known that Indonesia is a country that adheres to two laws, namely Islamic law and Positive law, then in taking a view of a provision must take into account these two aspects. This research will look at the need to obey the law under Islamic law and the positive, relevance of ijma’ to such obligations. This paper uses a normative legal approach that results in the obligation to comply with laws and regulations has been regulated in positive law, especially Article 27 paragraph (1) of the 1945 Constitution, and is also regulated in the Qur'an QS. An- Nisa verses 59 and 83, which are law-abiding as well as obeying ulil amri because state laws are formed by ulil amri and are the solution of the problems of the people using the approach of the text of revelation and publication, then it is ijma’ which is in accordance with the concept of ushul and the decision must be obeyed.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"47 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-07-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122941913","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 : 2023-03-13DOI: 10.24090/el-aqwal.v2i1.7777
Bani Syarif Maula
Mediation as a dispute resolution process outside the courtroom has been used by the Religious Courts. Its juridical basis is based on Indonesian Supreme Court Regulations Number 2 of 2003 and Number 1 of 2008 concerning Mediation Procedures in Courts. Meanwhile, in the classical Islamic legal tradition, marital conflicts are resolved by a third party outside the courtroom which is referred to as ṣulḥ, namely efforts to reconcile through a process of taḥkīm or arbitration. Based on this, this study answers the question whether the Religious Courts in Indonesia fully use the concept of ṣulḥ as a process of resolving marital conflicts as depicted in the classical Islamic legal tradition. This study concludes that the Religious Courts in Indonesia do not fully use the concept of ṣulḥ as a process of resolving marital conflicts as depicted in the classical Islamic legal tradition. This is because the concept of ṣulḥ in Islamic law uses the taḥkīm (ḥakam) mechanism. The concept of ḥakam originating from the classical Islamic legal tradition and mediation originating from the contemporary national legal tradition actually both have substantial differences in terms of concept and implementation in the Religious Courts. The difference in concept is due to differences in sources, authorities, and procedures. However, there are similarities between the two, which lie in the involvement of someone who plays a role in resolving disputes and conflicts in court.
{"title":"The Concept of Ṣulḥ and Mediation in Marriage Conflict Resolution in Religious Courts: A Comparative Study between Contemporary Indonesian Family Law and Classical Islamic Law","authors":"Bani Syarif Maula","doi":"10.24090/el-aqwal.v2i1.7777","DOIUrl":"https://doi.org/10.24090/el-aqwal.v2i1.7777","url":null,"abstract":"Mediation as a dispute resolution process outside the courtroom has been used by the Religious Courts. Its juridical basis is based on Indonesian Supreme Court Regulations Number 2 of 2003 and Number 1 of 2008 concerning Mediation Procedures in Courts. Meanwhile, in the classical Islamic legal tradition, marital conflicts are resolved by a third party outside the courtroom which is referred to as ṣulḥ, namely efforts to reconcile through a process of taḥkīm or arbitration. Based on this, this study answers the question whether the Religious Courts in Indonesia fully use the concept of ṣulḥ as a process of resolving marital conflicts as depicted in the classical Islamic legal tradition. This study concludes that the Religious Courts in Indonesia do not fully use the concept of ṣulḥ as a process of resolving marital conflicts as depicted in the classical Islamic legal tradition. This is because the concept of ṣulḥ in Islamic law uses the taḥkīm (ḥakam) mechanism. The concept of ḥakam originating from the classical Islamic legal tradition and mediation originating from the contemporary national legal tradition actually both have substantial differences in terms of concept and implementation in the Religious Courts. The difference in concept is due to differences in sources, authorities, and procedures. However, there are similarities between the two, which lie in the involvement of someone who plays a role in resolving disputes and conflicts in court.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126338389","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 : 2023-02-01DOI: 10.24090/el-aqwal.v2i1.7733
Khoirul Amru Harahap
The debate of Jurisprudence scholars on law and validity of the will of a Muslim to a non-Muslim in the area of harbi, musta’min, and apostate. Whether a will is valid or not depends on the fulfillment of its pillars and conditions. Although the scholars of fiqh do not stipulate the condition of "Muslim" on the testator and the person receiving the will, some of them still prohibit and invalidate the will of a Muslim to non-Muslims in the categories of harbi, musta'min, and apostate. The provisions of the Compilation of Islamic Law (KHI) also do not stipulate the requirement of "Muslim" for the testator and the person receiving the will. Islamic jurisprudence determines that the will of a Muslim to a non-Muslim is permissible and valid in some aspects and not permissible and invalid in some aspects. It is permissible and valid for a Muslim to make a will to a non-Muslim under the category of Dzimmi. It is permissible and valid for a Muslim to make a will to a harbi non-Muslim according to the Shafi'i and Hambali madhhabs; it is not permissible and invalid according to the Maliki and Hanafi madhhabs. It is permissible and valid for a Muslim to make a will to a non-Muslim in the category of musta'min according to the Maliki, Shafi'i and Hambali madhhabs, and according to the most correct opinion in the Hanafi madhhab. The will of a Muslim to a non-Muslim in the category of apostate is permitted and valid according to the Shafi'i and Hambali madhhabs, while the Hanafi madhhab prohibits it and considers it invalid. Meanwhile, the provision of wills in KHI allows and considers valid the will of Muslims to non-Muslims absolutely, because KHI does not limit it with certain limitations such as non-Muslim categories dzimmi, harbi, musta'min, and apostate, as stipulated in Islamic fiqh. Therefore, from the perspective of Islamic fiqh and the provisions contained in the Compilation of Islamic Law, Muslim wills to non-Muslims are both permissible and considered valid. This is because both do not require "Muslim" for the testator and the person receiving the will. However, Islamic fiqh does not allow it absolutely, while KHI allows it absolutely.
{"title":"Hukm Washiyyah al-Muslim wa Shihhatuha li Ghair al-Muslim: Dirasah Muqaranah Bayna al-Fiqh al-Islami wa Qanun al-Washiyyah fi Majmu’ al-Ahkam al-Islamiyyah al-Indunisiyyah","authors":"Khoirul Amru Harahap","doi":"10.24090/el-aqwal.v2i1.7733","DOIUrl":"https://doi.org/10.24090/el-aqwal.v2i1.7733","url":null,"abstract":"The debate of Jurisprudence scholars on law and validity of the will of a Muslim to a non-Muslim in the area of harbi, musta’min, and apostate. Whether a will is valid or not depends on the fulfillment of its pillars and conditions. Although the scholars of fiqh do not stipulate the condition of \"Muslim\" on the testator and the person receiving the will, some of them still prohibit and invalidate the will of a Muslim to non-Muslims in the categories of harbi, musta'min, and apostate. The provisions of the Compilation of Islamic Law (KHI) also do not stipulate the requirement of \"Muslim\" for the testator and the person receiving the will. Islamic jurisprudence determines that the will of a Muslim to a non-Muslim is permissible and valid in some aspects and not permissible and invalid in some aspects. It is permissible and valid for a Muslim to make a will to a non-Muslim under the category of Dzimmi. It is permissible and valid for a Muslim to make a will to a harbi non-Muslim according to the Shafi'i and Hambali madhhabs; it is not permissible and invalid according to the Maliki and Hanafi madhhabs. It is permissible and valid for a Muslim to make a will to a non-Muslim in the category of musta'min according to the Maliki, Shafi'i and Hambali madhhabs, and according to the most correct opinion in the Hanafi madhhab. The will of a Muslim to a non-Muslim in the category of apostate is permitted and valid according to the Shafi'i and Hambali madhhabs, while the Hanafi madhhab prohibits it and considers it invalid. Meanwhile, the provision of wills in KHI allows and considers valid the will of Muslims to non-Muslims absolutely, because KHI does not limit it with certain limitations such as non-Muslim categories dzimmi, harbi, musta'min, and apostate, as stipulated in Islamic fiqh. Therefore, from the perspective of Islamic fiqh and the provisions contained in the Compilation of Islamic Law, Muslim wills to non-Muslims are both permissible and considered valid. This is because both do not require \"Muslim\" for the testator and the person receiving the will. However, Islamic fiqh does not allow it absolutely, while KHI allows it absolutely.","PeriodicalId":418937,"journal":{"name":"El-Aqwal : Journal of Sharia and Comparative Law","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130650374","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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