Media Syari'ah

Journal Information
ISSN / EISSN : 1411-2353 / 2579-5090
Published by: Universitas Islam Negeri Ar-Raniry (10.22373)
Total articles ≅ 66
Filter:

Latest articles in this journal

Bustami Bustami, Zaky Ulya, Rini Fitriani
Published: 12 December 2021
Media Syari'ah, Volume 23; https://doi.org/10.22373/jms.v23i2.10059

Abstract:
The COVID-19 outbreak set as a national disasteris one of the steps taken by the government. The government has also ratified the policy of Presidential Decree of the Republic of Indonesia Number 7 of 2020 concerning the Task Force for the Acceleration of Handling Corona Virus Disease 2019 (COVID-19), in addition to supporting the handling of COVID-19, Presidential Regulation of the Republic of Indonesia Number 54 of 2O2O concerning the Posture Changes and Details of State Revenue and Expenditure Budget for Fiscal Year 2O2O. With these two regulations, the government has ordered each region to allocate its regional funds to handle COVID-19. However, the some concerns emerge regarding the budget misuse, reducing the original amount ofbudget. The method used in this study is a normative juridical method. In this method,theories, concepts, legal principles, laws and regulations related to this research were examined. The results of the study showed that there are too manyfinancial policies set by ministries/institutions to fight againstCOVID-19, making the local governments confused about how to implement them. Therefore,proper discretion from the local government to allocate the fundsuntil the reporting stage is necessary, so that their implementation will not contradict the existing laws.
Al Ikhlas Al Ikhlas, Desi Yusdian, Alfurqan Alfurqan, Murniyetti Murniyetti, Nurjanah Nurjanah
Published: 12 December 2021
Media Syari'ah, Volume 23; https://doi.org/10.22373/jms.v23i2.10138

Abstract:
As written in Al-Muwâfaqât Fi Ushûli Al-Syari'ah, Imâm Al-Shatibi explained that every divine law (the command of Allah) must be prescribed on purposes and objectives. The desired objective of law is to fulfill for the benefit of humankind. Imâm Al-Shatibi divided the higher objectives of law into two categories: (1) the objectives of the Lawgiver (Allah as the Lawgiver), and (2) the human objectives (the benefits that refer to human as the doer of Law). The human objectives are defined in three scales: from the ‘essential’ (dharûriyat), to the ‘necessary’ (hajiyât), and to the ‘complementary’ (tahsiniyât). Furthermore, Imam Al-Shatibi explained that there are four steps in understanding the human objectives. The first is understanding maqasid (the objectives) through the purity of the command and prohibitions. Second,it is understanding maqasid through the existence of ‘illah (basis) contained in commands and prohibitions. And the third, understanding the maqasid through the law that related to 'adah (habit) and 'ibadah (worship) which have the main and additional objectives. Fourth, understand the maqasid through silence due to the absence of any occasions or circumstances for further declaration related to the certain matter. In other word, for certain issue, there is no evidence from the Holy book that provides the reasons of the law implementation even though there is a meaning (ma’na) behind the revelation.
Tri Hidayati, Muhammad Syarif Hidayatullah
Published: 12 December 2021
Media Syari'ah, Volume 23; https://doi.org/10.22373/jms.v23i2.10924

Abstract:
This paper aims to examine the construction of ijma in the study of Islamic law through sociological and historical approaches. The research looks at qualitative data through literature studies. In legal research methods, this research is categorized as normative legal research with a conceptual approach. The concept of ijma becomes the object of study in this paper. Furthermore, the concept of ijma is examined with socio-historical analysis. The results of the discussion show that the difference in views on the concept of ijma as the basis of Islamic law that must be obeyed, influenced by normative arguments (propositions of the Qur'an and sunnah) which are references and different interpretations of legal propositions held as a basis of opinion. The difference in looking at the concept of ijma that can be used as a Islamic legal argument also begins from the difference in setting the standard of definition and criteria (pillars and conditions) of the ijma itself and considering the capacity of the ijma whether as an opinion of "all" or "majority". In addition, the development of conceptions and laws about ijma is inseparable from the social setting in each period.
Ilham Dwi Rafiqi, Febriansyah Ramadhan
Published: 12 December 2021
Media Syari'ah, Volume 23; https://doi.org/10.22373/jms.v23i2.10724

Abstract:
This research aims at breaking down the dynamics of dynastic politics after the 2020 simultaneous general election and the dynamics between the nomination of regional heads and dynastic politics following the issuance of the Constitutional Court decision no. 33/PUU-XIII/2005. The research found that this local politics phenomenon is triggered by the policy on regional autonomy and decentralization after reformation in bringing about new groups with family ties at local levels who occupy positions in the government. Going by the excuses of freedom and human rights, the groups in this dynastic politics have seen a gradual increase in quantity overtime. This increase happened after the Constitutional Court decision no. 33/PUU-XIII/2015 ruled in their favour. In the ruling, the Court took human rights into their main consideration for reversing the ruling against the ban on the dynastic politics law, which in Article 7 (r) UU 1/2015 may give the impression that the right to political participation is removed.
Fadhlia Fadhlia
Published: 12 December 2021
Media Syari'ah, Volume 23; https://doi.org/10.22373/jms.v23i2.9386

Abstract:
This study aims to find out what are the judges of the Shariyya (Religious) Court of Banda Aceh rationale when deciding the itsbat (confirmation) of marriage for siri (undocumented) marriage and its legal consequences on this decision. This juridical-empirical research employs two types of data sources: primary and secondary. The information was gathered through the direct interview with the respondent and informants who were selected from purposive sampling. Using qualitative descriptive analysis, it was concluded the judge's determination when dealing with marriage confirmation request were granting, refusing, canceling, revoking or rejecting the proposal. The decision made by the judge has been carefully considered for the sake of common good and also after examined the formal and material requirements. Therefore, a judge has right to grant a proposal of marriages confirmation for an undocumented marriage thus it becomes legal before the law. The applicants can also file a cassation if their proposal were rejected and for the proposal that were declared void/cancelled can make an attempt to reapply. There are some hopes to the government in regard to this matter: first, the government should make strong and firm laws to oblige the citizen to legalize their marriages based on the state law, second, the government needs to take action against illegal practice of Qadhi (Judge) and lastly, it is also urged to disseminate the information about the risk and negative effects of undocumented marriage through a massive campaign to the community.
Henri Shalahuddin, Syamsul Badi', Cep Gilang Fikri Ash-Shufi
Published: 12 December 2021
Media Syari'ah, Volume 23; https://doi.org/10.22373/jms.v23i2.10340

Abstract:
The term mukhannath in the study of Islamic law by Muslim feminists is considered to be the basis for the legitimacy of homosexual behavior. Muslim feminists present the meaning of mukhannath as behavior as well as sexual orientation that is permitted in Islam and in accordance with divine nature, so that homosexuality is a natural act in Islam and must be accepted as it is. On that basis, feminists distinguish homosexuality with liwath behavior that can be applied to homosexual, heterosexual and bisexual perpetrators. This is contrary to Islamic teachings/shari'a regarding the heresy of the Prophet Luth a.s who by the muslim scholars are called luthi, namely the perpetrators of liwath. Likewise, in interpreting mukhannath, the feminist framework is built from the concept of gender which is not derived from the treasures of Islamic scholarship or Islamic perspective. For this reason, the author tries to research and analyze the meaning and concept of mukhannath, and straighten it out according to the Islamic worldview. By using the descriptive-analytical method and using the literature as a database, the researchers came to the following conclusions; The meaning of mukhannath is the behavior of men who resemble women in terms of speech, gestures and clothing. This meaning does not recognize the difference between sexual orientation or behavior, but must be returned to the nature of its creation, namely its absolute gender. The muslim scholars have agreed that homosexual translation in Islam is liwath, which in the Qur'an is punished as destroying human nature (fitrah). The nature of creation (fitrah) must be in harmony with divine destiny which is eternal, as well as homosexual law in Islam is qath'i, not mutaghayyirah. For this reason, it is not appropriate if the gender analysis system is built on the basis of relatively social constructs used in the discussion of qath'i Islamic law.
Muhammad Dayyan
Media Syari'ah, Volume 23, pp 16-34; https://doi.org/10.22373/jms.v23i1.9315

Abstract:
This article argues that the murabahah contract implemented by Islamic banking with reference to the DSN-MUI fatwa and the Murabahah SOP formulated by the OJK is still ambiguous in terms of the pillars of both legal actions (legal events) and subjects (actors) of a series of legal events. Whereas financing with murabahah is very dominantly practiced by banks in channeling their funds to the public. This has spawned a number of studies that see many sides of weakness and even conflict with sharia principles. By using the ushul fiqh approach and using primary and secondary legal materials, the authors conduct a content analysis offering reconstruction of murabahah financing contracts in Islamic banking. The results of this study found that the murabahah financing contract was eleven legal events and four subjects were perpetrators of legal acts. These eleven legal events must be included as a new pillar of the murabahah financing agreement as an instrument for realizing maslahah and economic distributive justice. Artikel ini beragumen bahwa akad murabahah yang diterapkan oleh perbankan syariah dengan mengacu pada fatwa DSN-MUI dan SOP Murabahah yang dirumuskan oleh OJK masih ambingu dari segi rukun baik perbuatan hukum (peristiwa hukum) maupun subjek (pelaku) dari serangkaian peristiwa hukum. Padahal pembiayaan dengan murabahah sangat dominan dipraktekkan oleh perbankan dalam menyalurkan dananya kepada masyarakat. Hal ini telah melahirkan sejumlah penelitian yang melihat banyak sisi kelemahan bahkan bertentangan dengan prinsip syariah. Dengan menggunakan pendekatan ushul fiqh dan menggunakan bahan hukum primer dan sekunder, penulis melakukan content analysis menawarkan rekonstruksi akad pembiayaan murabahahpada perbankan syariah. Hasil penelitian ini menemukan akad pembiayaan murabahah sebelas peristiwa hukum dan empat subjek pelaku perbuatan hukum. Kesebelas peristiwa hukum ini harus dimasukkan sebagai rukun baru dari akad pembiayaan murabahah sebagai instrument untuk merelaisasikan maslahah dan keadilan distributif ekonomi.
Alyasa' Abubakar, Ali Abubakar
Media Syari'ah, Volume 23, pp 1-15; https://doi.org/10.22373/jms.v23i1.8485

Abstract:
Measles and rubella are infectious diseases that cause very dangerous diseases throughout the world. Both diseases are incurable; can only be prevented by administering the MR (Measles Rubella) vaccine. However, in Indonesia, the implementation of vaccination for these two diseases did not run smoothly due to the circulation of information that the basic ingredients or the process of making vaccines involved elements of pigs. On that basis, the Indonesian Ulema Council issued Fatwa Number 33 of 2018 concerning the Use of Mr (Measles Rubella) Vaccine Products from SII (Serum Institute Of India) for Immunization which stipulates that "the use of vaccines that utilize pig elements and their derivatives is unlawful". The MUI equates the involvement of pork as the main ingredient and as a medium for making vaccines. This paper relates the fatwa to the prohibition of certain objects in the Qur'an, hadith, and interpretations made by scholars, especially related to the theory of istihālah (perfect change) and istihlāk (mixing). Both of these theories are used in the thought of the scholars of schools and at the present time, especially in objects that are changed through fermentation and synthetic processes, which can be called chemical engineering. Campak dan rubella merupakan penyakit infeksi yang mengakibatkan pernyakit sangat berbahaya di seluruh dunia. Kedua penyakit tidak dapat diobati; hanya dapat dicegah dengan pemberian vaksin MR (Measles Rubella). Namun demikian, di Indonesia, pelaksanaan vaksinasi untuk kedua penyakit ini tidak berjalan lancar karena beredarnya informasi bahwa bahan dasar atau proses pembuatan vaksin terlibat unsur babi. Atas dasar itu, Majelis Ulama Indonesia menerbitkan Fatwa Nomor 33 Tahun 2018 tentang Penggunaan Vaksin Mr (Measles Rubella) Produk dari SII (Serum Intitute Of India) untuk Imunisasi yang menentukan bahwa “penggunaan vaksin yang memanfaatkan unsur babi dan turunannya hukumnya haram”. MUI menyamakan keterlibatan unsur babi sebagai bahan utama dan sebagai media pembuatan vaksin. Tulisan ini mengubungkan fatwa tersebut dengan keharaman benda tertentu dalam al-Qur'an, hadis, dan penafsiran yang dilakukan para ulama, terutama terkait dengan teori istihālah (perubahan sempurna) dan istihlāk (percampuran). Kedua teori ini digunakan dalam pemikiran para ulama mazhab dan pada masa sekarang, terutama sekali pada benda-benda yang berubah melalui proses fermentasi dan sintetis, yang dapat disebut sebagai rekayasa kimiawi.
Hasnul Arifin Melayu, Rusjdi Ali Muhammad, Zawawi Abu Bakar, Ihdi Karim Makinara, Abdul Jalil Salam
Media Syari'ah, Volume 23, pp 55-71; https://doi.org/10.22373/jms.v23i1.9073

Abstract:
This paper discusses the influence of the implementation of Islamic law on the legal culture of society in Aceh. This question arises because in the last few years after the enactment of the Qanun Hukum Jinayat (QHJ) in 2015 the number of cases of sharia violations in several districts /cities in Aceh shows a fluctuating trend and tends to increase. The implementation of QHJ, with the increasing number of lashes, should be able to reduce the occurrence of violations. Why hasn't QHJ been able to reduce the number of violations? This study uses a political science approach to law with data collection techniques through observation, interviews with open-ended questionare and review of documentation. The results showed that the QHJ was not optimal in creating the legal culture of the Acehnese people. This is because (1) the legal politics of the Aceh Government are not serious in implementing QHJ, (2) there are still many Acehnese people who do not fully understand the contents of the QHJ. It can be concluded that in general the QHJ has not been maximally implemented by the Government of Aceh, especially Aceh Tamiang District and Sabang City due to several constraints including budget, human resource management and policy dissemination. This paper has implications for the change in the orientation of the Aceh Government's political and legal policies to be more comprehensive in implementing Islamic law in the future.Tulisan ini mendiskusikan pengaruh pelaksanaan syariat Islam terhadap budaya hukum masyarakat di Aceh. Pertanyaan ini muncul karena dalam beberapa tahun terakhir setelah diberlakukannya Qanun Hukum Jinayat (QHJ) tahun 2015 angka kasus-kasus pelanggaran syariat di beberapa Kabupaten/Kota di Aceh menunjukkan tren yang fluktuatif dan cenderung meningkat. Pemberlakuan QHJ, dengan semakin bertambahnya jumlah cambuk, seharusnya mampu menekan terjadinya pelanggaran. Mengapa QHJ belum mampu menekan angka pelanggaran tersebut? Penelitian ini menggunakan pendekatan ilmu politik hukum dengan teknik pengumpulan data melalui observasi, wawancara dengan open-ended questionare dan telaah dokumentasi. Hasil penelitian menunjukkan bahwa QHJ tidak maksimal dalam menciptakan budaya hukum masyarakat Aceh. Hal ini karena (1) politik hukum Pemerintah Aceh tidak serius dalam menjalankan QHJ, (2) masih banyak masyarakat Aceh yang tidak memahami secara menyeluruh isi QHJ tersebut. Dapat disimpulkan bahwa secara umum QHJ belum secara maksimal diimplementasikan oleh Pemerintah Aceh khususnya Kabupaten Aceh Tamiang dan Kota Sabang karena beberapa kendala baik anggaran, manajemen SDM dan sosialisasi kebijakan. Tulisan ini berimplikasi terhadap perubahan orientasi kebijakan politik hukum Pemerintah Aceh untuk lebih komprehensif dalam pelaksanaan syariat Islam ke depan.
Agustin Hanapi, Mulyadi Mulyadi, Mursyid Djawas
Media Syari'ah, Volume 23, pp 72-82; https://doi.org/10.22373/jms.v23i1.9181

Abstract:
Positive law only limits marriage isbat to marriages that occurred before Law no. 1 of 1974 because there is no rule requiring registration. Meanwhile, unregistered marriages that occur after the regulation cannot carry out isbat marriage, because the law only limits it before the enactment of Law no. 1 of 1974. However, the Compilation of Islamic Law provides space as Article 7 paragraph (3) letter e which reads that marriages are carried out by those who do not have marriage barriers according to Law no. 1 of 1974. Article 7 has provided a very broad absolute competence regarding isbat marriage, even though KHI is not included in the hierarchy of Legislation. Judges are given the flexibility to perform ijtihad for the benefit of all parties. This article is the basis for consideration of the Lhoksukon Syar'iyah Court judges in granting the application for isbat marriage for unregistered married couples, namely number: 131/Pdt.P/2019/MS.Lsk. number: 313/Pdt.P/2019/MS.Lsk. For this reason, this paper wants to answer the question of how the judges of the Lhoksukon Syar'iyah Court considered the reasons for the isbat of unregistered marriages, and what was the legal status of the judge's determination of the isbat of marriages for unregistered married couples. The method used is descriptive analysis method with a qualitative approach. The research approach is juridical normative and juridical sociological, using the theory of legal protection. Then use the theory of maqāṣid syarī'ah to realize goodness while avoiding evil, or take advantage and reject harm. The results of the study stated that the consideration of the judges of the Lhoksukon Syar'iyah Court in the case of isbat marriage for unregistered married couples was in accordance with the laws and regulations, the judge was also not rigid in ijtihad but considered sociological and problematic aspects.Hukum positif hanya membatasi isbat nikah pada perkawinan yang terjadi sebelum UU No. 1 Tahun 1974 karena belum ada aturan mewajibkan pencatatan. Sedangkan nikah siri yang terjadi setelah aturan itu tidak dapat melakukan isbat nikah, karena Undang-Undang hanya membatasi sebelum berlakunya UU No. 1 Tahun 1974. Namun Kompilasi Hukum Islam memberi ruang sebagaimana Pasal 7 ayat (3) huruf e yang berbunyi perkawinan yang dilakukan oleh mereka yang tidak mempunyai halangan perkawinan menurut UU No. 1 Tahun 1974. Pasal 7 ini telah memberikan kompetensi absolut yang sangat luas tentang isbat nikah, padahal KHI tidak termasuk dalam hierarki Peraturan Perundang-Undangan. Hakim diberikan keluasan untuk berijtihad demi kemaslahatan semua pihak. Pasal inilah menjadi dasar pertimbangan Majelis hakim Mahkamah Syar’iyah Lhoksukon dalam mengabulkan permohonan isbat nikah bagi pasangan nikah siri, yaitu nomor: 131/Pdt.P/2019/MS.Lsk. nomor: 313/Pdt.P/2019/MS.Lsk. Untuk itu tulisan ini ingin menjawab pertanyaan bagaimana pertimbangan Hakim Mahkamah Syar’iyah Lhoksukon terhadap alasan isbat nikah siri, dan bagaimana status hukum terhadap penetapan Hakim mengenai isbat nikah bagi pasangan nikah siri. Metode yang digunakan adalah metode deskriptif analisis dengan pendekatan kualitatif. Adapun pendekatan penelitian bersifat yuridis normatif dan yuridis sosiologis, dengan menggunakan teori perlindungan hukum. Kemudian menggunakan teori maqāṣid syarī‘ah untuk mewujudkan kebaikan sekaligus menghindarkan keburukan, atau menarik manfaat dan menolak mudarat. Hasil penelitian menyebutkan bahwa pertimbangan hakim Mahkamah Syar’iyah Lhoksukon dalam kasus isbat nikah bagi pasangan nikah siri telah sesuai dengan peraturan perundang-undangan, hakim juga tidak kaku dalam berijtihad tetapi mempertimbangkan aspek sosiologis dan masalahat.
Back to Top Top