Articles
<![CDATA[EPISTEMOLOGI PENEMUAN HUKUM NAHDLATUL âULAMA (NU) ]]>
<![CDATA[Pelu, Ibnu Elmi A.S]]>
<![CDATA[ AL-QARDH Vol 1, No 1 (2016): AL-QARDH ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam IAIN Palangka Raya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (109.907 KB)
<![CDATA[The dynamics of the spirit of ijtihad religious organizations in Indonesia continues to run. Nahdlat al-ââUlama or NU as a religious organization initiated by KH. Hashim Ashâari, KH. Hasbullah and KH Wahab. Bisri Samsuri on January 31, 1926 in East Java also has a style and epistemology ijtihad unique to observeThis paper reveals the epistemological model of ijtihad or istinbat al-Ahkam NU. epistemology istinbat al-Ahkam NU using methods ilhaq al-masaâil bi nazairiha. Ilhaq al-masaâil bi nazairiha is to equate the law of a case that does not exist, the books of fiqh as a reference, by the law of a similar issue that has been answered by the text in these books to be based on the elements/pillars ilhaq inside it. Ilhaq epistemology is a modification of the theory of qiyas and pillars inside. Only difference, ilhaq has elements/pillars, namely mulhiq, mulhaq âalaih, mulhiq law andâ illat al-hukm. If qiyas was based on the Qurâan and Sunnah, while ilhaq resting on the books of fiqh existing mains.]]>
<![CDATA[Interkoneksi Nilai-Nilai Huma Betang Kalimantan Tengah dengan Pancasila ]]>
<![CDATA[AS Pelu, Ibnu Elmi]]>;
<![CDATA[Tarantang, Jefry]]>
<![CDATA[ Jurnal Studi Agama dan Masyarakat Vol 14, No 2 (2018): JURNAL STUDI AGAMA DAN MASYARAKAT ]]>
Publisher : <![CDATA[LP2M IAIN Palangka Raya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (343.167 KB)
|
DOI: 10.23971/jsam.v14i2.928
<![CDATA[Huma betang  is a typical traditional house inhabited by Dayak people. The life intertwined from the residents of the Betang Huma is safe, peaceful and warmly in differences. This research is a qualitative research with an empirical and normative approach focusing on the philosophy of Huma betang  and its relationship to Pancasila. This study reveals that Pancasila can be seen from the foundation of life of Central Kalimantan people, namely Garing Hatungku Tungket Langit, isen mulang, Hupungkal Lingu Nalatai Hapangajan Karendem Malempang, dan Belom Bahadat. If it is seen from the relationships and its interrelations, there is an interconnection of the Huma betang  values of the Central Kalimantan Dayak people with the Pancasila philosophy with the spirit of togetherness in difference of Unity in Diversity in the life of the nation and state.]]>
<![CDATA[Tradisi Penyelesaian Sengketa Kewarisan Masyarakat Kalimantan Tengah (Studi pada Kabupaten Katingan dan Kota Palangka Raya) ]]>
<![CDATA[Pelu, Ibnu Elmi Achmat Slamat]]>;
<![CDATA[Syaikhu, Ahmad]]>;
<![CDATA[Tarantang, Jefry]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Purwokerto ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (301.519 KB)
|
DOI: 10.24090/mnh.v13i2.2027
<![CDATA[The people of Central Kalimantan, especially in the District of Katingan and the City of Palangka Raya in resolving inheritance disputes prioritize deliberations by peaceful means and do not conflict with Islamic law. Because, Islamic law also accommodates customary laws, as long as it does not conflict with Islamic tenets. The tradition of resolving the inheritance disputes of the people of Central Kalimantan in the Katingan Regency and Palangka Raya City is in accordance with the custom in resolving inheritance disputes prioritizing peace by using Islamic law first and then holding a meeting to agree on the determination of shares and distribution of assets. The legal enforcement of the settlement of inheritance disputes in the community is recognized absolutely and they also apply farÄ’id (Islamic inheritance) law first, then deliberations are carried out in a family consensus with the principle of peace.]]>
<![CDATA[DEVELOPING SHARIA TOURISM IN FOSTERING REGIONAL ECONOMIC GROWTH (STUDY ON SHARIA TOURISM AT WEST NUSA TENGGARA) ]]>
<![CDATA[Pelu, Ibnu Elmi A.S]]>;
<![CDATA[Kurniawan, Rahmad]]>;
<![CDATA[Akbar, Wahyu]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 9, No 1 (2020): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31291/hn.v9i1.562
<![CDATA[The study investigated the development of sharia tourism to encourage the growth of potential tourist destination improve the regional economy as a sharia tourism destination, as well as legal policies in fostering sharia tourism in West Nusa Tenggara. The study employed qualitative research approach using concept of sharia tourism, the legal approach, and the sharia economic contextual approach. The findings revealed that: (1) from the road map view,Sharia tourism carried out by West Nusa Tenggara Provincial government was a continuation of sharia tourism by establishing 99 sharia tourism villages having local wisdom. In addition, developing sharia tourism was done by performing itself as a sharia tourist destination that did not ignore other tourism. It was also an avenur for a particular tourism choice in West Nusa Tenggara. The sharia tourism was considered successful in attracting foreign tourist destination, especially tourists from Muslim countries and some attractive Investment. The development of sharia tourism also tend to increase positively toward economic growth at West Nusa Tenggara. This can be seen from the data released by West Nusa Tenggara Tourism Department and Bank Indonesia, which showed economic growth of this region without mining sector in 2016 has reached 5.72% increase, in 2017 up to 7.10%, and in 2018, despite the earthquake, it continued to increase to 7.23% /year. (2) from the view of legal policies, West Nusa Tenggara already has strong legal legitimacy, so it can guarantee legal certainty in developing Sharia tourism destination. So hat, Sharia tourism destination in West Nusa Tenggara have clear policy directions in their ideas. It was strongly supported by policies, and implemented gradually.]]>
<![CDATA[Fatwa Majelis Ulama Indonesia sebagai Solusi Permasalahan Umat Islam di Indonesia ]]>
<![CDATA[Pelu, Ibnu Elmi Achmat Slamat]]>;
<![CDATA[Tarantang, Jefry]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 14 No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Purwokerto ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24090/mnh.v14i2.3927
<![CDATA[The Indonesian Ulema Council (MUI) has an important role in answering the increasingly complex problems of Muslims through fatwas. However, in the Indonesian legal system, fatwas are not considered a source of material law that has legal validity as a solution to the problems of Muslims in Indonesia. Therefore, this study aims to describe the position of fatwas in the legal system in Indonesia and the existence of the fatwas of the Indonesian Ulema Council in addressing the problems of the ummah. This research is a normative legal research using three types of approaches consisting of a statutory approach, a historical approach, and a conceptual approach. The results of this study concluded that: firstly, the position of fatwas in the construction of Islamic law has a high position. Fatwas are seen as a solution that can break the ice in legal development that is not accommodated by the texts of the Quran. So, substantively and sociologically, fatwas have a strong and binding position in Islamic law. Secondly, the existence of the fatwa of the Indonesian Ulema Council in responding to the problems of the Ummah can be seen in two aspects. The first aspect, fatwas in the perspective of Islamic legal authority are binding sociologically in substance. This is because fatwas are explanations and interpreters of the texts of the Quran regarding Islamic law. The second aspect, fatwas from the perspective of the hierarchy of laws and regulations, legally and formally, do not have any position in the ranking of legal norms. However, it is constitutionally guaranteed through Article 29 of the 1945 Constitution that guarantees the realization of the fulfillment of all Islamic law for Muslims in Indonesia.]]>
<![CDATA[The Combination of Legal System: Reconciliation of Divorce Cases in Dayak Ngaju Customary Law and Positive Law Systems ]]>
<![CDATA[Ibnu Elmi Acmad Slamat Pelu]]>;
<![CDATA[Ahmad Dakhoir]]>;
<![CDATA[Go Lisanawati]]>;
<![CDATA[Jefry Tarantang]]>
<![CDATA[ Jurnal Akta Vol 9, No 1 (2022): March 2022 ]]>
Publisher : <![CDATA[Program Magister (S2) Kenotariatan, Fakultas Hukum, Universitas Islam Sultan Agung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.30659/akta.v9i1.20427
<![CDATA[This study aim to observe a legal rationale regarding a legal-system implementation of Dayak Ngaju customary dispute reconciliation in Kuala Kurun, Gunung Mas Regency, Central Kalimantan Province. In practice, the researchers found a combination performed autonomously in the legal system. Such combination was a society’s belief in using both customary legal system and positive legal system. The idea of this combination was underlined by a reflection of legal rationale finding two legal systems (customary and positive) functioned respectively where suitability occurred between legal culture of living law and formal law. The principle of a combination of legal system was an evidence of a new insight or a new paradigm through factual and norm elaborations from Dayak Ngaju customary divorce reconciliation case. This study used descriptive and analytical qualitative research method on the phenomenon of Dayak Ngaju customary dispute reconciliation in Central Kalimantan. The result obtained was implementation of a legal combination (both customary and national), instead of only an effort of a harmonization. However, the result show that implementation was not practically able to replace a naturalist paradigm, yet both were believed by the society to be able to achieve philosophical goal of a law, a peace.]]>
<![CDATA[Marital Property within the Marriage Law: A Debate on Legal Position and Actual Applications ]]>
<![CDATA[Ibnu Elmi AS. Pelu]]>;
<![CDATA[Ahmad Dakhoir]]>
<![CDATA[ Al-Jami'ah: Journal of Islamic Studies Vol 59, No 2 (2021) ]]>
Publisher : <![CDATA[Al-Jami'ah Research Centre ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.14421/ajis.2021.592.287-316
<![CDATA[This paper presents a debate on the legal posistion of marital property and its application. It begins with examining the legal position of marital property and the application of the UUP and KHI for Muslims. It also pays attention to a discussion of whether the position of marital property needs to be declared in a marriage agreement or comes into effect automatically in every marriage. It ends with examining various actual applications in resolving a legal dispute over the marital property in the Indonesian Religious Courts. As qualitative research, this study adopts a socio-historical approach. Data were taken from such regulations on the marital property as the UUP and KHI, official documents released by the Supreme Court of the Republic of Indonesia. The data were also collected from books and reputable journals. Based on the socio-historical analysis, it could be concluded that the legal position of marital property distribution has been regulated in the UUP and KHI coming into force nationally. Under this legal framework, the property acquired during a marriage belongs to both spouses. In practice, however, the spousal rights to share the property ownership becomes broken in two situations, i.e., when the husband and wife agree to include the formulation of the distribution of marital property in their marriage agreement, and when one of them files a lawsuit for the marital property by either litigation or non-litigation. Decisions based on the qualitative contributions have turned out to be more dominant in the history of settling disputes over marital property in Indonesia.[Artikel ini membahas perdebatan posisi hukum dari harta bersama beserta penerapannya. Pembahasan diawali dari posisi hukum harta bersama dan penerapannya didalam UU Perkawinan dan Kompilasi Hukum Islam (KHI). Hal ini juga dibahas apakah perlu dicantumkan dalam perjanjian nikah atau otomatis menjadi bagian dari setiap pernikahan. Selain itu artikel ini juga membahas beberapa penerapan dalam penyelesaian kasus hukum harta bersama di Peradilan Agama. Artikel ini menggunakan pendekatan sosio-historis dan tidak hanya menggunakan rujukan dari buku serta jurnal ilmiah, tetapi juga dari dokumen resmi peraturan perundangan dalam UU Perkawinan, KHI serta Mahkamah Agung. Dalam tulisan ini disimpulkan bahwa harta bersama sudah mempunyai posisi legal dalam UU Perkawinan dan KHI serta diterapkan secara nasional. Dalam logika hukum ini, harta yang didapatkan selama pernikahan menjadi milik bersama. Dalam praktiknya, hak keduanya akan terbagi jika berada di dua kondisi, pertama ketika suami dan istri memasukkan formasi pembagian sendiri dalam perjanjian pernikahan dan kedua ketika salah satu dari pasangan tersebut mengajukan gugatan harta kekayaan baik lewat pengadilan atau tidak. Keputusan yang berdasarkan kontribusi kualitatif ternyata lebih dominan dalam sejarah penyelesaian perselisihan harta bersama di Indonesia.]]]>
<![CDATA[Interkoneksi Nilai-Nilai Huma Betang Kalimantan Tengah dengan Pancasila ]]>
<![CDATA[Ibnu Elmi AS Pelu]]>;
<![CDATA[Jefry Tarantang]]>
<![CDATA[ Jurnal Studi Agama dan Masyarakat Vol 14, No 2 (2018): JURNAL STUDI AGAMA DAN MASYARAKAT ]]>
Publisher : <![CDATA[LP2M IAIN Palangka Raya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (343.167 KB)
|
DOI: 10.23971/jsam.v14i2.928
<![CDATA[Huma betang is a typical traditional house inhabited by Dayak people. The life intertwined from the residents of the Betang Huma is safe, peaceful and warmly in differences. This research is a qualitative research with an empirical and normative approach focusing on the philosophy of Huma betang and its relationship to Pancasila. This study reveals that Pancasila can be seen from the foundation of life of Central Kalimantan people, namely Garing Hatungku Tungket Langit, isen mulang, Hupungkal Lingu Nalatai Hapangajan Karendem Malempang, dan Belom Bahadat. If it is seen from the relationships and its interrelations, there is an interconnection of the Huma betang values of the Central Kalimantan Dayak people with the Pancasila philosophy with the spirit of togetherness in difference of Unity in Diversity in the life of the nation and state.]]>
<![CDATA[KEDUDUKAN FATWA DALAM KONSTRUKSI HUKUM ISLAM ]]>
<![CDATA[Ibnu Elmi AS Pelu]]>
<![CDATA[ El-Mashlahah Vol 9, No 2 (2019) ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.23971/maslahah.v9i2.1692
<![CDATA[Fatwas as a result of human thought use the main legal sources, but can be categorized into ijtihad, because the process of determining fatwas is done through methods determined by the science of ushul fiqh. In judicial practice in Indonesia, fatwas can be included as legal experts' opinions. Fatwa is a legal opinion or opinion on Islamic law on considerations that can be taken from legal sources as legal considerations for judges to give decisions. Fatwas are issued by Islamic scholars or jurisprudents who are able to raise the problem of needs that require basic answers on the basis of the law about activities or activities that can be religious or non-religious in nature. Fatwa becomes one of the sessions in Islamic law to provide answers and solutions to problems raised by the people. While the Muslims at the time of the fatwa as a reference in contradiction and behavior. The position of the fatwa among the general public, is like the argument among the mujtahids (al-Fatwa fi Haqqil 'Ami kal Adillah fi Haqqil Mujtahid), that is, the placement of the fatwa in the construction of Islamic law that asks for the proposition of the mujtahid. The position of fatwa in the construction of Islamic law becomes the legal basis for an act or activity which is good in nature muamalah. The classic fatwa that was transferred (ikhtiyariah) or a choice that is not legally binding.However, associating morals with mustafti or someone who requests a fatwa. This is reinforced through the theory of acceptance of Islamic law, which is the basis of the obligation of every Muslim to approve and comply with Islamic law, the source of which is fatwa, both from philosophical, juridical, and sociological sources.]]>
<![CDATA[EPISTEMOLOGI PENEMUAN HUKUM NAHDLATUL ‘ULAMA (NU) ]]>
<![CDATA[Ibnu Elmi A.S Pelu]]>
<![CDATA[ AL-QARDH Vol 1, No 1 (2016): AL-QARDH ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam Institut Agama Islam Negeri Palangka Raya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (109.907 KB)
|
DOI: 10.23971/jaq.v1i1.626
<![CDATA[The dynamics of the spirit of ijtihad religious organizations in Indonesia continues to run. Nahdlat al-’’Ulama or NU as a religious organization initiated by KH. Hashim Ash’ari, KH. Hasbullah and KH Wahab. Bisri Samsuri on January 31, 1926 in East Java also has a style and epistemology ijtihad unique to observeThis paper reveals the epistemological model of ijtihad or istinbat al-Ahkam NU. epistemology istinbat al-Ahkam NU using methods ilhaq al-masa’il bi nazairiha. Ilhaq al-masa’il bi nazairiha is to equate the law of a case that does not exist, the books of fiqh as a reference, by the law of a similar issue that has been answered by the text in these books to be based on the elements/pillars ilhaq inside it. Ilhaq epistemology is a modification of the theory of qiyas and pillars inside. Only difference, ilhaq has elements/pillars, namely mulhiq, mulhaq ‘alaih, mulhiq law and’ illat al-hukm. If qiyas was based on the Qur’an and Sunnah, while ilhaq resting on the books of fiqh existing mains.]]>
