Metode Pembaruan Hukum Keluarga Islam Kontemporer

Nasution, Khoiruddin

doi:10.20885/unisia.vol30.iss66.art1

Cited by 8 publications

(12 citation statements)

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“…Positivisasi undang-undang perkawinan yang berlaku di semua negara yang berpenduduk muslim, dirumuskan dengan menggunakan metode talfiq. 30 Penjelasan di atas memberikan pemahaman bahwa talfiq pada dasarnya telah diaplikasikan dalam tradisi hukum Islam, khususnya pada masa Mamluk, tidak jauh setelah periode tabiin. Pelaksanaanya sangat bergantung pada maksud atau tujuan; apakah untuk mendatangkan kemaslahatan dengan menghindari kesulitan; atau hanya sekadar mencari-cari cara atau memudah-mudahkan ajaran agama.…”

Section: B Complex Pragmatic Eclecticism (Talfiq)unclassified

Dari Idealisme ke Pragmatisme: Pergeseran Paradigma dalam Pengembangan Hukum Ekonomi Syariah di Indonesia

Addiarrahman

Yanti

2020

MNH

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This study seeks to understand the pragmatism of the development of sharia economic law, and its implications for Islamic financial products in Indonesia. The data comes from the results of interviews and focus group discussions with key informants from academics, practitioners, authorities, and the public. This research finds that pragmatism in the development of Islamic economic law is an approach that still dominates the DSN-MUI fatwas. The pragmatism style used is complex-eclectic pragmatism which is represented through makhārij al-fiqhiyyah, which is to choose a mild opinion by sticking to the strongest method or also called "taysīr al-manhajī". The use of this method is intended to ensure that the fatwa is truly able to answer the needs of the business world, as well as being in line with sharia principles. DSN-MUI also does not use maslahah as a legal consideration in a free or liberal way. Rather, it returns maslahah in consideration of the method, so that it is permissible to use the bay’ al-'inān contract only in a forced state (ḍarurah).

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Section: B Complex Pragmatic Eclecticism (Talfiq)unclassified

Dari Idealisme ke Pragmatisme: Pergeseran Paradigma dalam Pengembangan Hukum Ekonomi Syariah di Indonesia

Addiarrahman

Yanti

2020

MNH

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“…Maka ini yang dijadikan dasar penetapan umur minimal boleh nikah. (Nasution, 2007) Dalam menentukan batasan usia perkawinan ini tidak jauh beda dengan pendapat yag dikemukakan oleh mazhab Hanafi terkait masa baligh bagi laki-laki dan perempuan, yaitu 18 tahun bagi anak laki-laki dan 17 tahun bagi anak perempuan. Pendapat yang digagaskan oleh Hanafi ini adalah batas maksimal dalam masa baligh, sedangkan batasan minimalnya adala 12 tahun untuk laki-laki dan 9 tahun untuk perempuan.…”

Section: Muhammadunclassified

BATASAN USIA PERKAWINAN DALAM HUKUM KELUARGA ISLAM (Perbandingan Antar Negara Muslim: Turki, Pakistan, Maroko dan Indonesia)

Fatma¹

2019

JURIS

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Renewal of Islamic family law in the Islamic world is not a new thing, but it has been applied since the 19th century. The renewal was due to the rise of awareness of the community and scholars that the concepts of fiqh which had been used as references has been left behind from the times. The development of the situation and conditions of the community at that time was one of the causes of the reform of family law. This paper discussess about the family law that applies in several Muslim countries, namely the countries of Pakistan, Turkey, Morocco and Indonesia. Regulatory analysis carried out is by comparing family law that applied in each country regarding the age limit for marriage. The comparison analysis is vertical, horizontal, diagonal and the social conditions of these countries. Each country vertically has a different school handle, then horizontally these countries have provisions regarding the age limits of different marriages, both men and women due to the social conditions of the country itself. While diagonally related to the age limit of marriage, each country still adheres to the school they hold, although explicitly it is not determined how old the marriage is in the classical literature.

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“…However, Mustafa Kemal's secularization does not deny the religion, but it centered on clerical rule in state affairs and politics. 46 Sayyed Amir Ali in his work, "The Spirit of Islam" stated that Islam is a religion that is comfortable with the mind, bringing progress and development of science while the decline of Muslims is caused by the notion of the closing of ijtihad door and the spread of the taklid culture in the ninth century. 47 Muhammad Iqbal is one of the reformers from Pakistan who declared that the door of ijtihad is never closed and Islamic law is not static, but dynamic because the Qur'an advocates the use of mind to read the signs of nature.…”

Section: Fiqh Modernity Problem In Indonesiamentioning

confidence: 99%

“…46 Sayyed Amir Ali in his work, "The Spirit of Islam" stated that Islam is a religion that is comfortable with the mind, bringing progress and development of science while the decline of Muslims is caused by the notion of the closing of ijtihad door and the spread of the taklid culture in the ninth century. 47 Muhammad Iqbal is one of the reformers from Pakistan who declared that the door of ijtihad is never closed and Islamic law is not static, but dynamic because the Qur'an advocates the use of mind to read the signs of nature. Therefore, the civilization of Western capitalism is not a reference in modern ijtihad updates and the thing that needs to be taken from the Western civilization is only the science.…”

Section: Fiqh Modernity Problem In Indonesiamentioning

confidence: 99%

“…Therefore, the civilization of Western capitalism is not a reference in modern ijtihad updates and the thing that needs to be taken from the Western civilization is only the science. 48 In the context of modern life, Madjid think that modern era has a different nature and character from the agrarian age. Although Islam is derived from the culture in an agrarian age, it continues to experience rapid triumph for their dynamic relationship between modern dogmas for the science of divinity, including the fiqh principles, which is not as complicated as Christianity.…”

Section: Fiqh Modernity Problem In Indonesiamentioning

confidence: 99%

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Modern Fiqh Paradigm in Indonesia: a Study of Nurcholish Majid’s Though

Dahlan

2019

ABR

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Islam as a rahmatan lil Alamin (mercy to the entire universe) religion, basically, has the passion to drive the dynamics of the human race, but in fact, it still has not reached ideal expectations because of the assumption about the door ijtihad is closed, taklid attitude, heresy and superstition, as well as textual classic ijtihad paradigm. Based on this explanation, problem formulations were stated as follows: how is the modern fiqh ijtihad paradigm built by Madjid? How is the modern fiqh ijtihad paradigm built by Madjid in Indonesia? The study used the theory of paradigm shift by Thomas S. Kuhn and theory maqasid al-shari'ah. The results of this study indicated that there was a paradigm shift from the ijtihad classical paradigm to the modern ijtihad paradigm built based on muhkamat passages, not mutashabihat passages. The paradigm shift purposes built by Madjid is to ensure the maintenance of the five principles of law construction, they are (a) maintaining religion as a means to realize the depth of faith and righteous deeds; (B) maintaining thought to realize the usage of the mind and the dynamics of science; (C) maintaining the soul in the sense of respecting and keeping the existence of human rights and fundamental freedoms; (D) maintaining the honor as a means to embody the values of equality, personal and collective dignity, and avoiding any kind of cult of other than Allah; and (e) maintaining the property as a means to maintain economic stability and equal distribution of wealth in life in Indonesia.

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Metode Pembaruan Hukum Keluarga Islam Kontemporer

Cited by 8 publications

References 1 publication

Dari Idealisme ke Pragmatisme: Pergeseran Paradigma dalam Pengembangan Hukum Ekonomi Syariah di Indonesia

Dari Idealisme ke Pragmatisme: Pergeseran Paradigma dalam Pengembangan Hukum Ekonomi Syariah di Indonesia

BATASAN USIA PERKAWINAN DALAM HUKUM KELUARGA ISLAM (Perbandingan Antar Negara Muslim: Turki, Pakistan, Maroko dan Indonesia)

Modern Fiqh Paradigm in Indonesia: a Study of Nurcholish Majid’s Though

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