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All Journal ASAS : Jurnal Hukum Ekonomi Syariah Al-'Adalah Jurnal KALAM Analisis: Jurnal Studi Keislaman Kodifikasia: Jurnal Penelitian Islam Jurnal SIMADA (Sistem Informasi dan Manajemen Basis Data) JAWI : Journal of Southeast Asia Islamic Contemporary Issues Jurnal Ijtimaiyya MUSLIM HERITAGE: JURNAL DIALOG ISLAM DENGAN REALITAS Justicia Islamica : Jurnal Kajian Hukum dan Sosial Al-Ihkam: Jurnal Hukum dan Pranata Sosial Studia Quranika JURNAL MAHKAMAH FIKRI : Jurnal Kajian Agama, Sosial dan Budaya Ahkam: Jurnal Hukum Islam AT-Tahdzib: Jurnal Studi Islam dan Muamalah FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam TSAQAFAH Nizham Journal of Islamic Studies El-Barka: Journal of Islamic Economics and Business Studi Multidisipliner: Jurnal Kajian Keislaman ADHKI: Journal of Islamic Family Law Istinbath : Jurnal Hukum Mutawasith: Jurnal Hukum Islam Qisthosia AKM: Aksi Kepada Masyarakat The Indonesian Journal of Islamic Law and Civil Law El Izdiwaj Indonesian Journal of Civil and Islamic Family Law AS-SIYASI JOURNAL OF CONSTITUTIONAL LAW Smart: Journal of Sharia, Tradition, and Modernity Hunafa: Jurnal Studia Islamika Filantropi: Jurnal Manajemen Zakat dan Wakaf Wadiah : Jurnal Perbankan Syariah al-Mawarid Jurnal Syariah dan Hukum (JSYH) Muslim Heritage
Agus Hermanto
Universitas Negeri Raden Intan Lampung
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ISLAM, POLIGAMI DAN PERLINDUNGAN KAUM PEREMPUAN Hermanto, Agus
KALAM Vol 9, No 1 (2015)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (497.156 KB) | DOI: 10.24042/klm.v9i1.326

Abstract

Berdasarkan fakta sejarah, praktek poligami sebenarnya sudah dilakukan oleh umat sebelum datangnya agama Islam. Ketika Islam datang, aturan tentang poligami muncul dalam rangka menyempurnakan syari’ah sebelumnya sekaligus untuk mengatur, membatasi dan memberikan suatu solusi bagi kebutuhan biologis manusia. Meski Islam memberi peluang bagi kaum pria untuk berpoligami, namun peluang tersebut sangat terbatas dan hanya dapat diberikan jika seseorang mampu berbuat adil dalam arti yang sebenar-benarnya. Oleh karena keadilan bukanlah sesuatu hal yang mudah untuk dilakukan, dapat disimpulkan bahwa meski Islam membolehkan poligami tetapi kecenderungan utamanya adalah monogami.
Khitan Perempuan Antara Tradisi dan Syari’ah Hermanto, Agus
KALAM Vol 10, No 1 (2016)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (529.589 KB) | DOI: 10.24042/klm.v10i1.343

Abstract

Artikel ini membahas tentang praktek khitan untuk kaum perempuan melalui perspektif hukum Islam. Khitan perempuan dilakukan dengan memotong, melukai dan menghilangkan sebagian dari alat vital yang terpenting dan terkait alat reproduksi perempuan. Praktik ini sesungguhnya tidak harus dilakukan oleh setiap perempuan. Khitan dapat dilakukan oleh perempuan jika ia memiliki libido seksual yang tinggi sehingga dihawatirkan akan membawanya ke jurang kemaksiatan. Namun jika khitan itu tidak mendatangkan manfaat, bahkan merusak organ perempuan, maka perbuatan itu harus ditinggalkan. Dalam Kaidah Fiqh kalau suatu perbuatan mendatangkan lebih banyak mudharat daripada kemaslahatan, (la dharara wa la dhirara), maka hukumnya adalah makruh dan harus ditinggalkan.
TEORI GENDER DALAM MEWUJUDKAN KESETARAAN: MENGGAGAS FIKIH BARU Hermanto, Agus
Ahkam: Jurnal Hukum Islam Vol 5, No 2 (2017)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (224.16 KB) | DOI: 10.21274/ahkam.2017.5.2.209-232

Abstract

Gender Theory in Achieving Equality of Fighting New Fiqh actually ideally does not differentiate between men and women, let alone discriminate against women. Even bringing welfare and mercy to the whole of nature, Islam places the elevation and position of women as proof of its virtue. The gender bias is essentially derived from three basic assumptions about religious beliefs; 1) dogmatic assumptions that explicitly place women as complementary, 2) the matrealistic outlook, the ideologyb of the pre-Islamic Meccan society which despises the role of women in the production process. Initiating the new fiqh, it is hoped that there will be more humane and fairer views. Women have full access to political, economic, social and intellectual participation and are respected as men.Keywords: Gender, Equality, New Jurisprudence
HADÂNAH PERSPEKTIF JAMA’AH TABLIGH Hermanto, Agus
Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol 8, No 2 (2015): Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam
Publisher : Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam

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Abstract

Abstract : " Perspectives Hadânah Tablighis " Hadânah ismumayiz nurture children who have not (yet able to take care ofhimself ) . In the present era, has many Muslim pilgrims who focuses on propaganda sector and one of them is Tablighis. Khurûj fi sabilillah not only done by the husband, but the wife as the person in charge hadânah childs mother. Mastûrah (proselytizing efforts among women), one aim is to educate children in Islamic. Hadânah structurally is the husbandsresponsibility as the head of the household, but the task be given to his wife, Islam teaches that hadânah is the responsibility of the wife. Rights and obligations of parents towards children are trying to harness the power of which is owned as much as possible to provide suitable andappropriate education and discipline to teach their children. The rights of children that are jasadiyah, `aqliyah and rûhiyyah. In mastûrah is not allowed for children to participate in propaganda. Children entrusted to a grandmother or a close relative, and if you can not then be entrusted to another person who is able to care for children in accordance deal congregation. Cost still be given to people who take care, as the cost of radâah. Law left the child relation to hadânah child is permissible, because his departure to think of religion, not to sin. Islam allows for parents to abandon children as long as his departure for religion, andthe child is entrusted to close relatives or to others by paying the cost of care.
PERAN ‘ILLAT DALAM IJTIHAD HUKUM ISLAM ., Agus Hermanto
Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol 11, No 1 (2018): Ijtimaiyya : Jurnal Pengembangan Masyarakat Islam
Publisher : Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam

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Abstract

“The Role Of Illat In Islam’s Judging Law”. ‘Illat is a trait that her allegedly contained legal purposes. al-Maqasid al-Shari’ah is to protect religion, soul, mind, wealth and honor. The purpose of the law is an abstract thing, can not be observed, it is necessary ‘illat as a benchmark presence and absence of beneficiaries Basically beneficiaries is built on four principles, namely; 1) Intellect solely be able to know about the benefit and dangers, 2) Benefit is an independent proposition regardless of the texts, 3) The sphere of charity  beneficiaries are mu’amalah and custom fields not worship and muqaddarah). 4) Benefit is the argument of the most powerful Islamic law.Keywords: ‘illat, istinbath, hukum Islam
Konsep Maslahat dalam Menyikapi Masalah Kontemporer (Studi Komparatif al-Tûfi dan al-Ghazali) Hermanto, Agus
al-adalah Vol 14, No 2 (2017): Al-Adalah
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (222.015 KB) | DOI: 10.24042/adalah.v14i2.2414

Abstract

Konsep maslahat yang ditawarkan oleh al-Ghazali lebih umum, dibandingkan konsep yang ditawarkan oleh al-Tûfi. Pada sisi kesamaannya, keduanya baik al-Ghazali maupun al-Tûfi sama-sama memiliki prinsip bahwa teori maslahat dapat dijadikan dalil hukum Islam untuk menyikapi masalah-masalah kontemporer, walaupun keduanya sama-sama mengembangkan konsep ini dari ulama-ulama sebelumnya khususnya Imam Malik yang pertama merintisnya. Namun keduanya memiliki konsep yang berbeda, al-Ghazali lebih menekankan pada kriteria dan definisi maslahat itu, baik mu’tabarah, mulgha maupun mursalah, namun al-Tûfi justru banyak mengembangkan dari maslahah mursalah, banyak menggunakan nalar dan logika dibandingkan al-Ghazali, bahkan beranggapan bahwa al-Tûfi terkesan aneh dibandingkan tokoh lainnya dan dianggap tidak konsisten dengan madzhab Hanbalinya, namun demikian al-Tûfi tetap membatasi pada wilayah al-mu’amalah dan ‘adat dan bukan wilayah ibadah dan muqaddarah.
REKONSTRUKSI KONSEP HAK DAN KEWAJIBAN SUAMI ISTERI DALAM PERUNDANG-UNDANGAN PERKAWINAN INDONESIA Hermanto, Agus
Justicia Islamica Vol 15, No 1 (2018)
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i1.1455

Abstract

This study examines the construction and reconstruction of rights and duties of a husband and a wife in Indonesia marriage law. Explicitly, Indonesia marriage law is considered distinguishing division of labour for a husband and a wife: public domain is for the former and the domestic one is for the later. Such division of labour needs reconstruction to reveal implicit understanding. As a law ruling marriage in Indonesia, Indonesia marriage law firstly, is allegedly adopted from classical jurisprudence which is contextually patterned in the culture of the Arab people; secondly, was legislated in the era of the patriarchy-dominated New Order government; thirdly, was legislated 43 years ago and has not been renewed; finally, is ambiguous in terms of its chapters of rights and obligations ofa husband and a wife. This study uses library research in which the researcher reviews literatures and other written sources related to the topic. To reconstruct Indonesian marriage law concept, the researcher uses the theory of maslahat, sadd al-źarī'ah, gender and progressive. This study also approaches the topic uses interdisciplinary perspectives, namely, philosophy, history, sociology and anthropology. This study demonstrates firstly, the construction of right and obligation concept in Indonesia marriage legislation recognizes the legal capacity of women. However, in some articles, marriage law confirms rigid division of labour between men and women: public domain for men and domestic one for the other. This marriage law shows a highly ambiguous attitude of the government. In Law of No 1 of 1974 about Marriage, Article 31 paragraph (3) states that Husband is the head of the household and the wife is a housewife. Article 34 Paragraph (1) The husband is obliged to protect his wife and provide all the necessities of marriage life in accordance with his ability, and (2), the wife has to manage the household affairs well. These verses are presumably conservative; therefore, Indonesian Muslim feminists demand gender equality by reconstructing the concepts contained in the law based on principles of justice (al-adl), equality (musāwah), deliberation (al-syūra), get along well (mu'asyarah bi al-ma'rūf). This will prevent the incident of overburden for women (longer and heavier workload), subordination (neglecting political decisions), marginalization (economic impoverishment), stereotypes (negative), and violence. According to al-Shātibī, legal reformcan be conducted under three conditions; 1) it does not violate the law of syarā ', 2) it is reasonable, 3) it eases and avoids difficulty as the concept of sadd al-źarī'at suggests. It is li jalb al-masālih wa li daf'i al-mafasid, aiming at keeping religion, soul, mind, descendants, and wealth. The Indonesian Muslim feminists strive to do progressive ijtihād and assert that the law is for mankind and not humankind for the law.
TRANSFORMASI FITRAH DALAM PERSPEKTIF MAQASHID AL-SYARI’AH A Kumedi Ja’far; Agus Hermanto; Siti Nurjanah
ADHKI: Journal of Islamic Family Law Vol 3 No 1 (2021): Vol. 3, No. 1, Juni 2021
Publisher : ADHKI Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37876/adhki.v3i1.42

Abstract

Lesbian, Gay, Bisexual and Transgender (LGBT), often a debate in the midst of globalization, both in the media and in online media, more so in Indonesia with the largest Muslim population in the world, both pro on the grounds of human rights (human rights) or gender. However, this discussion does not recede until here, but rather increasingly sticking out. The study in this study is, what is the view of maqasid al-Shari'ah towards LGBT in Indonesia? The benefit of this research is to know in depth and prove scientifically lgbt actions both normatively and juridically in Indonesia in the perspective of Maqashid al-Shari'ah. This research is a library reseach taken from some opinions of scholars' fiqh both classical and contemporary and the percentage of legislation in Indonesia, more articles that are pro against the LGBT movement. Bahkan MUI telah mengeluarkan Fatwa sejak 2014 Nomor 57 tentang keharaman tindakan LGBT dengan alasan tindakan yang menyalahi firah manusia dan merupakan perbuatan fahisyah. Begitu juga dalam Undang-Undang Nomor 1 tahun 1974 dan Kompilasi Hukum Islam dengan tegas menjelaskan bahwa perkawinan dilakukan oleh seorang laki-laki dan perempuan untuk membina keluarga yang sakinah. Even MUI has issued a Fatwa since 2014 Number 57 on the prohibition of LGBT actions on the grounds of actions that violate human firah and are fahisyah acts. Similarly, in Law No. 1 of 1974 and compilation of Islamic law expressly explains that marriage is performed by a man and a woman to foster a sakinah family.
Penerapan Batas Usia Pernikahan Di Dunia Islam: Review Literature Agus Hermanto; Habib Ismail; Rahmat Rahmat; Mufid Arsyad
AT-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 9 No 2 (2021): At-Tahdzib
Publisher : Sekolah Tinggi Agama Islam At-Tahdzib Ngoro Jombang Indonesia

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Abstract

Background.The application of Islamic family law has differences in Islamic countries. The differences stem from the interpretation and understanding of the relationship between Islam and the state (din wa siyasah), the ideological basis of the state, the Islamic style of the mainstream Muslim population, traditions and socio-cultural realities, and their respective historical backgrounds.Aim. This library research article review uses a philosophical and sociological approach in each country which sets the minimum age limit for marriage to examines the comparison of Islamic family law in the Islamic world.Results. The existence of Islamic family law in the world as positive law has different forms. There are three categories of countries based on the adopted family law; 1) Countries that apply traditional family law. Countries that fall into this category are Saudi Arabia. Yemen, Kuwait, Afghanistan, Mali, Mauritania, Nigeria, Sinegal, Somalia. 2) Countries that apply secular family law. Included in this category are Turkey, Albania, Tanzania, the Muslim minority of the Philippines. 3) Countries that implement the updated family law. countries in the category of carrying out substantive reforms and or regulatory reforms. The reform of Islamic family law was carried out for the first time in Turkey, followed by Lebanon and Egypt, Brunei, Malaysia and Indonesia.
Metode Ijtihad Dan Dinamika Persoalan Di Kalangan Imam Madzhab Mohammad Yasir Fauzi; Agus Hermanto; Habib Ismail; Mufid Arsyad
AT-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 10 No 1 (2022): At-Tahdzib
Publisher : Sekolah Tinggi Agama Islam At-Tahdzib Ngoro Jombang Indonesia

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Abstract

Background. There is no corner of space that is not touched by Islamic law, the difference in legal products from the results of ijtihad scholars is a blessing for the people. The problem is; Why do scholars differ on a religious issue? Aim. This study aims to explore the ijtihad method of madhhab scholars used as a tool to analyze all phenomena that occur, so that the roots of these differences are known.Methods. This research is a type of qualitative research in the form of library research, by exploring the arguments and methods used by scholars who then make legal products that are different from one another.Results. The results of this study indicate that differences are mercy, as long as these differences do not cause division, and always bring benefit with logical arguments and can be accepted by common sense, even though there are two types of differences, namely differences in reason (ikhtilaf al-aql), and differences in morals. (ikhtilaf al-akhlak), differences occur due to unequal contextualization, thus requiring different arguments and methods of ijtihad, resulting in unequal products from one another.
Co-Authors A. Kumedi Ja’far Abdul Qodir Zaelani Anang Wahyu Eko Setianto Anang Wahyu Eko Setianto Ari Rohmawati Ari Rohmawati Arif Fikri Arif Fikri Budi Suharto Budi Suharto Bunyana Sholihin Dani Amran Hakim Dharmayani Dharmayani Dwi Wulandari Fahmi Adi Saputra Habib Ismail Habib Ismail Habib Ismail Hanif Al-fauzi Nur Hendra Novian Hepi Riza Zen Ibnu Irawan Ibnu Irawan Ibnu Irawan Imam Nur Hidayat Imam Nur Hidayat Iman Nur Hidayat Iman Nur Hidayat Iman Nur Hidayat Iman Nur Hidayat Iwannudin Iwannudin Jayusman Lutfiana Dwi Mayasari Mahmudin Bunyamin Mahmudin Bunyamin Maimun Maimun May Roni Meriyati Meriyati Moh. Mukri Mohammad Yasir Fauzi Mufid Arsyad Mufid Arsyad Mufid Arsyad Muhammad Fuad Mubarok Nety Hermawati Nurnazli Nurnazli Rahmat Rahmat Rimanto Rimanto Rimanto Rimanto Siti Nurjanah Siti Nurjanah Siti Nurjanah Siti Nurjannah Syeh Sarip Hadaiyatullah Syeh Sarip Hadaiyatullah Triono Triono Ullynta Mona Hutasuhut Zikrin Zikrin Zuhraini Zuhraini