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All Journal Reflektika Ulumuna: Jurnal Studi Keislaman Al-Adalah: Jurnal Hukum dan Politik Islam
M Mohsi
STAI Miftahul Ulum Pamekasan, Jawa Timur, Indonesia
Religion Education Law, Crime, Criminology & Criminal Justice

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PANDANGAN HUKUM ISLAM TERHADAP ADAT PERKAWINAN ENDOGAMI MASYARAKAT SADE Heri Zulhadi; M Mohsi
Ulumuna: Jurnal Studi Keilsman Vol 5 No 1 (2019)
Publisher : LP2M IAI Miftahul Ulum Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (570.637 KB) | DOI: 10.36420/ju.v5i1.3637

Abstract

Adat is a culture or custom of a particular society inherent and binding to every resident. While marriage is a strong covenant bond (mitsa> qan ghali> zhan) between a man and woman to live together. Endogamy is a mixed marriage within the sphere of kinship it self, whether it be inter ethnic, clan, tribe, or kinship within the kinship. The endogamous marriage done by the traditional Sade Rembitan Central Lombok do it from amongst his immediate family in other words a cognate marriage conducted within the village and is not allowed to marry out. It is done by the Sade – Rembitan society driven by several factors namely, a deeply embedded culture among families, keeping and preserving kinship, to guard property or inheritance, and most embedded in their heads is to inherit parental counsel. There are several types of endogamy marriages performed by the Sade community in general that is, by way of tepedait (meeting), in this case the parents are meeting their children with other families who are still within the family or relatives own. The matchmaking is usually done by both parents who are concerned when the child is young. When the child is matured then the marriage is held. As an attempt to maintain a kinship system closely related to the term merariq mbait kance diriq (endogamy).
KONSTRUKSI I`LAN AL-NIKAH DALAM FIQH PANCASILA (Telaah Pencatatan Perkawinan Perspektif Sad Al-Dzariah) Moh Mujibur Rohman; M Mohsi
Ulumuna: Jurnal Studi Keilsman Vol 3 No 1 (2017)
Publisher : LP2M IAI Miftahul Ulum Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36420/ju.v3i1.3916

Abstract

The law on marital registration has juridical consequences, that marriage registration is a necessity of continuing legal actions in the form of marriage. Munakahat Fiqh does not know the name of marriage registration. The existence of marriage registration legislation creates a gap (dispute / conflict) between the law of fiqh munakahat with statutory regulations. in fiqh there is no registration of marriage. It's just that, for the sake of benefit and to avoid things muḍarat, then Islam (fiqh) recommends the existence of i'l al-nikâḥ (announcing marriage) which is then manifested in the form of wedding celebrations (walîmah al-shursh). Marriage that is not recorded at the competent authority raises many conditions, so that marriage registration is considered as a preventive measure (prevention) from the government as sadd al-dharî'ah (blocking the road).
TAQNĪN AL-AHKĀM (Telaah Sejarah Legislasi Hukum Perdata Islam dalam Hukum Nasional Indonesia) Miftahul Ulum Ismail; Moh. Mujibur Rohman; Mohsi Mohsi
Ulumuna: Jurnal Studi Keilsman Vol 6 No 1 (2020)
Publisher : LP2M IAI Miftahul Ulum Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36420/ju.v6i1.3957

Abstract

In establishing law (istinbath al-hukm) Islam uses an approach to the al-Qur'an and al-Hadith, where both are references to all legal problems. Indonesia is a country with the largest majority of Muslims in the world. Not so, the existence of Indonesia as a law state that adheres to a democratic system requires the existence of Islamic legal legislation from living law to legal law. Where, Fiqh began to be formulated into constitution. Therefore, Indonesia, which is known as the trias politica government system (Judicative, Executive and Legislative), must also provide space for Muslims in the National Legislation Program (Prolegnas) to form Islamic law in Indonesia. This legislative process in Islam is known as Taqnīn Al-Ahkām (legal legislation).
KONSEP WAKTU PADA SISTEM TIME VALUE OF MONEY DAN ECONOMIC VALUE OF TIME; PERSPEKTIF ISLAM Ridan Muhtadi; Moh. Fudholi; Mohsi Mohsi; Fahmi as-Sulthoni; Zainurrafiqi Zainurrafiqi
Ulumuna: Jurnal Studi Keilsman Vol 3 No 1 (2017)
Publisher : LP2M IAI Miftahul Ulum Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36420/ju.v3i1.3967

Abstract

Money becomes a business commodity for profit without regard to normative realities and human ethics. The concept of time value of money remains a subject of debate among Muslim scholars because it is considered to provide justification for usury. In conventional economic practice the concept of time value of money is known, which is a concept of adopting a biological model that results in the value of money today being more valuable than in the future. At first glance, it appears that Islam sets a double standard by looking at time differently in two this case: on the one hand, Islam makes it part of the price in the case of deferred sales but eliminates any value in terms of loans. We believe that this issue requires a more comprehensive consideration to know, beyond this apparent duality, the true perception of Islam about the role of time economy.
Analisis Perkawinan Paksa Sebagai Tindak Pidana Kekerasan Seksual Dalam Rancangan Undang-Undang Penghapusan Kekerasan Seksual PKS M Mohsi
Al-Adalah: Jurnal Hukum dan Politik Islam Vol 5, No 1 (2020)
Publisher : Program Studi Hukum Tata Negara, Fakultas Syariah dan Hukum Islam IAIN Bone

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35673/ajmpi.v5i1.578

Abstract

Marriage guardian is the most important element in marriage, its existence determines the validity of a marriage. In classical fiqh, the type of marriage guardian has been constructed to be the guardian of mujbir and the guardian of ghairu mujbir. Axiologically, wali mujbir is positioned as a person who can marry his daughter with a very high legality, of course with certain conditions, not merely coercion (ikrah). However, in its implementation, the position of the guardian mujbir is very strong without any limitation of motion, may even force the will in the matter of marrying his child, even though the child does not approve of it. The PKS Bill, which was once a subject of discussion, included the imposition of marriage in the article on sexual violence and bring up a disagreement in the socoiety. This article was a qualitatif research which is using two aproach that are conseptual approach and statute approach. The result show through the observer's observations, it was in an effort to straighten out a distorted understanding of the guardianship rights of the guardian mujbir that had been patented by some social constructs in Indonesia.
DEKONSTRUKSI SYSTEM SANKSI DALAM UU NO 22 TAHUN 1946 TENTANG PENCATATAN NIKAH, TALAK DAN RUJUK Mohsi Mohsi
Reflektika Vol 13, No 1 (2018)
Publisher : Institut Dirosat Islamiyah Al-Amien Prenduan

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (435.944 KB) | DOI: 10.28944/reflektika.v13i1.172

Abstract

Pemberlakuan system sanksi adalah sebagai wujud dan bukti adanya kepastian hukum pencatatan perkawinan yang tertuang dalam UU No 22 tahun 1946. Namun, dalam mewujudkan kepastian hukum pencatatan perkawinan yang terus kontekstual, harus terus dilakukan upaya-upaya konstitutif, seperti adanya judicial revieuw dan amandemen atas sebuah regulasi aturan pencatatan perkawinan, termasuk dalam menjaga super power dari sanksi pencatatan perkawinan. Karena jelas, dalam aturannya yang sudah berumur 73 tahun itu, hampir bisa dikatakan tidak memiliki asas kedayagunaan dan kesesuaian dengan konteks masyarakat era kini. System sanksi dalam UU Pencatatan perkawinan sangatlah tidak memiliki kedayagunaan dan kepastian hukum pada era saat ini, bentuk pemberian sanksi sudah bisa dibilang expired karena nilai pemberian sanksi masih mengacu kepada prestise nilai pada tahun 1946, dimana rupiah yang dijadikan alat untuk memberlakukan sanksi adalah Rp 100,- dan Rp 50,- jumlah ini menggambarkan bahwa UU tersebut tidak memberikan daya guna dan kemaslahatan di era saat ini. oleh karena itu, perlu adanya dekonstruksi dengan melakukan revisi atas system sanksi yang sesuai dengan zaman saat ini, demi tercapainya supremasi hukum, kontekstualisasi hukum, dan kepastian hukum. dekonstruksi system sanksi yang ramah zaman dan waktu menjadi pilihan dalam rangka mewujudkan kepastian, dan kedayagunaan hukum pencatatan perkawinan.
Co-Authors Fahmi as-Sulthoni Heri Zulhadi Miftahul Ulum Ismail Moh. Fudholi Moh. Mujibur Rohman Moh. Mujibur Rohman Ridan Muhtadi Zainurrafiqi Zainurrafiqi