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All Journal Ahkam: Jurnal Ilmu Syariah Al-'Adalah Al-Ulum Al-Mizan (e-Journal) Farabi Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Jurnal Universitas Paramadina Ulumuna
Sofyan A.P. Kau
Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo
Religion Arts Humanities Computer Science & IT Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences

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WACANA NON DOMINAN: MENGHADIRKAN FIKIH ALTERNATIF YANG BERKEADILAN GENDER Kau, Sofyan A.P.; Suleman, Zulkarnain
Al-Ulum Vol 13, No 2 (2013): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

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Abstract

Fikih kaya atas keragaman opini hukum, termasuk fikih perempuan. Opini hukum fikih tentang perempuan tidak tunggal melainkan beragam. Keragaman fikih perempuan ini sejatinya menjadi pilihan alternatif atas fikih yang berperspektif gender. Tulisan ini menawarkan wacana non dominan sebagai fikih alternatif untuk menghadirkan fikih yang berkeadilan gender. Sebab wacana dominan tentang fikih perempuan dikritik sebagai fikih yang tidak berkeadilan gender. Sementara fikih tidak hanya menghadirkan wacana dominan, melainkan juga menyandingkan wacana non dominan. Dalam wacana non-akikah dan cara membersihkan air kencing bayi laki-laki dan perempuan disamakan. Bersentuhan dengan perempuan tidak membatalkan wudhu, dan perempuan memiliki hak yang sama dengan lelaki dalam hal perwalian, saksi dan kepemimpinan. Dalam wacana non dominan, perempuan boleh menjadi wali dan saksi pernikahan, imam salat jamaah dan pemimpin publik. -----------------Jurisprudence has a diversity of opinions over the law interpretation. Among other is the women jurisprudence. Furthermore, the women legal opinion is subsequently not single but diverse. The diversity of women jurisprudence is actually seen as an alternative, that is, ‘gender’ perspective kind of fiqh. This paper offers a non-mainstream discourse over the fiqh by presenting and assessing ‘gender’ perspective kind of jurisprudence. This is done because it is seen that most discourse over women jurisprudence were dominated by gender inequality; and therefore it should be thoroughly criticized. With the exception of akiqah discourses, the way to bath boys’ and girls’ urine, they both treated equally the same. Any physically contacts with women subsequently do not invalidate the ablution (wudhu). Therefore, woman has equal rights with man in custody, witness and leadership. More importantly, in the non-dominant discourse of jurisprudence, woman may be a guardian and a witness to a wedding, even can be a khutbah priest and an imam of public congregational prayers.
“NUR MUHAMMAD” DALAM NASKAH KLASIK GORONTALO Kau, Sofyan Abdurrahim P.
Al-Ulum Vol 11, No 2 (2011): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

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“Nur Muhammad” merupakan konsep yang tidak asing dalam wacana tasawuf falsafati. Demikian pula di Gorontalo, teks-teks “Nur Muhammad” juga dikenal luas. Teks-teks tersebut, sabahagian penulis temukan terkumpul di sebuah koleksi naskah dengan tema “Isra’ Mi’raj). Mungkin ini dikarenakan naskah tentang “Nur Muhammad” dibacakan setiap bulan, biasanya tanggal 27 bulan Rajab, yakni acara peringatan Isra’ dan Mi’raj. Artikel ini menunjukkan bahwa naskah “Nur Muhammad” di Gorontalo bukan karya asli sarjana local Gorontalo, tetapi merupakan re-adaptasi dan salinan teks dari “Nur Muhammad” Melayu klasik. Asumsi ini didasarkan pada analisa teks, perbadingan dengan naskah-naskah lainnya, serta analisa kehidupan social-budaya komnitas Muslim Gorontalo yang mentradisikan membaca naskah-naskah sesuai hari besar Islam.  ----------------“Nur Muhammad” is a popular concept in the discourse of Sufism falsafati. In Gorontalo, texts of Muhammad Nur iw widely known. The texts, as the author of the findings gathered in a collection of manuscripts under the theme "Isra’ Mi’raj". Because it is a manuscript on Nur Muhammad is a commonly red each month of Rajab, exactly 27 Rajab regarding event-Isra Miraj. This paper shows that the manuscript Gorontalo Nur Muhammad is not the original work of local scholars Gorontalo, but it is a re-adaptation and copy the text of Nur Muhammad Classical Malay. This assumption is based on text analysis, and comparison with historical texts (manuscripts) others, as well as socio-cultural analysis of the Muslim community that mentradisikan Gorontalo reading the manuscripts on Islamic day events.
PERKEMBANGAN PEMIKIRAN HUKUM ISLAM A.P. Kau, Sofyan
Al-Mizan Vol 9, No 1 (2013): Juni 2013
Publisher : IAIN Sultan Amai Gorontalo

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Artikel ini memaparkan dinamika perkembangan pemikiran hukum Islam baik dari sisi karakteristik maupun coraknya. Pemikiran hukum Islam telah menghasilkan empat produk hukum, yaitu fikih, fatwa, qadha maupun qanun. Keempat produk hukum Islam tidak bersifat statis, melainkan bersifat dinamis. Dinamika pemikiran hukum Islam bersifat historis dan sosiologis. Disebut historis, karena hukum Islam lahir bukan dalam ruang yang hampa budaya, melainkan dipengaruhi oleh faktor-faktor historis. Disebut sosiologis, karena hukum Islam lahir untuk merespon problem sosial yang dihadapi. Demikian historis dan sosiologisnya sehingga masing-masing keempat produk hukum Islam tersebut memiliki karakteristik dan corak tersendiri. Fikih ditandai dengan keragaman opini hukum, tetapi tidak mengikat ketentuan hukumnya; sama dengan fatwa. Hanya saja fatwa lebih bersifat induktif, karena ia merupakan respon atas realitas sosial; berbeda dengan fikih yang bersifat deduktif. Qadha sebagai putusan pengadilan bersifat menginkat bagi yang berperkara; sama menginkatnya dengan qanun (perundang-undangan). Sebagai sebuah undang-undang, maka setiap negeri muslim tidak selalu sama ketentuan hukum dan perundang-undangannya. Poligami di Indonesia dibolehkan, tetapi diharamkan di Tunisia. Faktor sosial politik mempengaruhi perbedaan produk perundangan-perundangan. Keempat produk hukum Islam ini ada yang bercorak tekstualistik, substansial, moderat, rasional dan bahkan radikal. Karakteristik dan corak hukum Islam ini sesungguhnya refleksi logis atas dinamika masyarakat yang meniscayakan pula adanya pemikiran hukum Islam secara dinamis. Dinamika pemikiran hukum Islam tersebut dibentuk oleh ijtihad.
FIKIH TASAMUH: MERAJUT HARMONI DALAM KERAGAMAN PENDAPAT A.P. Kau, Sofyan; Suleman, Zulkarnain
Al-Mizan Vol 11, No 1 (2015): Juni 2015
Publisher : IAIN Sultan Amai Gorontalo

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Interpretation and understanding of the authoritative sources of Islam (Quran and Hadith) are not single, but diverse. Therefore, the diversity and differences understanding are inevitable and historical. In the midst of diversity and difference are needed openness, respect and it don’t negate the different opinions, and distanced himself from the claim of truth single opinion is a moral imperative to harmony. This paper offers five principles for knitting harmony intended, namely: mandatory precedence (Wajib) over the Sunnah; promoting scientific paradigm on religious, agreed on the principle (qathi-usul) and tolerant on the particulate matter (zhanni-furu), emphasizes the relationship to the debate; and did not highlight his own opinion as he cornered a different opinion. These five principles of fiqh tasamuh (jurisprudence of tolerant).
Eksistensi Hukum Adat dalam Kompilasi Hukum Islam Indonesia (KHI). A.P, Sofyan; Suleman, Zulkarnain
al-adalah Vol 13, No 2 (2016): Volume 13, No 2, Desember 2016
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (200.487 KB) | DOI: 10.24042/adalah.v13i2.1855

Abstract

Abstract: Existency of the Elements of Traditional Law in Indonesia Islamic Law Compilation (KHI). This paper reviews the accommodative attitude of the Indonesia Islamic Law Compilation (KHI) towards customary law. Such a positive attitude is indicated by the provisions concerning joint property and mutual inherit between adopted child and the adoptive parents through the institution of wasiyat wajibah. (compulsory wish). Both provisions adopted from customary law is purely the result of ijtihad (legal initiative) of Indonesia Muslim scholars because the issues are not found in Islamic Jurisprudence. The Indonesian cleric’s innovative creations, aside of being a manifestation of the dynamic and creative characteristics of Islamic law, are also becoming an identity of Islamic Archipelago (Islam Nusantara) in the field of law. Viewed from this aspect, KHI Indonesia may be named as the Indonesian Muslim Jurisprudence (Fikih Indonesia).Abstrak: Eksistensi Hukum Adat dalam Kompilasi Hukum Islam Indonesia (KHI). Tulisan ini mengulas sikap akomodatif KHI terhadap hukum adat tersebut yang ditunjukkan oleh ketentuan tentang harta bersama dan saling mewarisi antara anak angkat dan orang tua angkat melalui institusi wasiat wajibah. Kedua ketentuan hukum yang diadopsi dari hukum adat ini merupakan hasil ijtihad ulama Indonesia, karena persoalan keduanya tidak ditemukan dalam fikih. Kreasi inovatif ulama Indonesia ini, selain merupakan bentuk manifestasi dari karakteristik hukum Islam yang bersifat dinamis dan kreatif, juga merupakan identitas Islam Nusantara dalam bidang hukum. Dilihat dari aspek ini, KHI Indonesia, dalam bahasa Undang-Undang, dapat disebut sebagai Fikih Indonesia karena selain berwatak kepribadian Indonesia juga mengadopsi hukum adat yang hidup dalam tradisi lokal.
Eksistensi Hukum Adat dalam Kompilasi Hukum Islam Indonesia (KHI). Sofyan A.P; Zulkarnain Suleman
al-'adalah Vol 13, No 2 (2016): Al-'Adalah
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (200.487 KB) | DOI: 10.24042/adalah.v13i2.1855

Abstract

Abstract: Existency of the Elements of Traditional Law in Indonesia Islamic Law Compilation (KHI). This paper reviews the accommodative attitude of the Indonesia Islamic Law Compilation (KHI) towards customary law. Such a positive attitude is indicated by the provisions concerning joint property and mutual inherit between adopted child and the adoptive parents through the institution of wasiyat wajibah. (compulsory wish). Both provisions adopted from customary law is purely the result of ijtihad (legal initiative) of Indonesia Muslim scholars because the issues are not found in Islamic Jurisprudence. The Indonesian cleric’s innovative creations, aside of being a manifestation of the dynamic and creative characteristics of Islamic law, are also becoming an identity of Islamic Archipelago (Islam Nusantara) in the field of law. Viewed from this aspect, KHI Indonesia may be named as the Indonesian Muslim Jurisprudence (Fikih Indonesia).Abstrak: Eksistensi Hukum Adat dalam Kompilasi Hukum Islam Indonesia (KHI). Tulisan ini mengulas sikap akomodatif KHI terhadap hukum adat tersebut yang ditunjukkan oleh ketentuan tentang harta bersama dan saling mewarisi antara anak angkat dan orang tua angkat melalui institusi wasiat wajibah. Kedua ketentuan hukum yang diadopsi dari hukum adat ini merupakan hasil ijtihad ulama Indonesia, karena persoalan keduanya tidak ditemukan dalam fikih. Kreasi inovatif ulama Indonesia ini, selain merupakan bentuk manifestasi dari karakteristik hukum Islam yang bersifat dinamis dan kreatif, juga merupakan identitas Islam Nusantara dalam bidang hukum. Dilihat dari aspek ini, KHI Indonesia, dalam bahasa Undang-Undang, dapat disebut sebagai Fikih Indonesia karena selain berwatak kepribadian Indonesia juga mengadopsi hukum adat yang hidup dalam tradisi lokal.
Kritik Terhadap Epistemologi Fikih Murtad. Sofyan A.P Kau; Zulkarnain Sulaeman
AHKAM : Jurnal Ilmu Syariah Vol 16, No 1 (2016)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v16i1.2895

Abstract

This paper contains a critique to fiqh of apostasy which considers the action as a criminal offense to be sentenced to death. Reviewing the legal sources of fiqh using allegorical approach and historical evidence indicates that the action is a violation of the theological apostasy against God, and therefore only God who has a right to punish. In al-Qur’an, the type of punishment is non-physical punishment and will be executed in hereafter. The act of apostasy will be punishable by death if apostasy is in political arena and civil matter, which is followed by resistance and rebellion against legitimate political authority that interfere with public safety and official authority. Therefore, the provision of the punishment is handed over to the legitimate political institutions (ta’zir) to determine the appropriate punishment.DOI: 10.15408/ajis.v16i1.2895
MENUJU TAFSIR AGAMA YANG BERKEADILAN GENDER: KENISCAYAAN PERAN PEREMPUAN DALAM DUNIA PUBLIK Sofyan Kau
Jurnal Universitas Paramadina Vol 10 No 1 (2013)
Publisher : Universitas Paramadina

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Abstract

AbstractThis article elaborates the inevitability of women's role in the public sphere. Islam basically does not distinguish between women and men. Both are considered equal actively involved in the public sphere, including in leadership. Necessity and equality is supported by normative texts and progressive interpretation. Discussion about the prohibition of women involvement in the public sphere and be a leader; therefore, is not Islamic thought but it is a matter of texts interpretation. Religion is believed to be universal. Justice and equality are universal thoughts of religion. Meanwhile religious interpretation remains particular interpretation and conditional. Patriarchal culture conditions also affect the interpretation of religion. Therefore, it is necessary the call for re-interpretation of gender-biased religious interpretations by a contextual reading of the religious texts and contextualise the religious interpretations.Keywords: gender equality, religious interpretation, women role, public space, contextual interpretation, and contextualization.
Posisi Fatwa dalam Diskursus Pemikiran Hukum Islam Sofyan A. P. Kau
Al-Ulum Vol. 10 No. 1 (2010): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

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Abstract

Fatwa is a dynamic product of Islamic law. As a result of ijtihad, the presence of a fatwa does not stand alone. Hermeneutically, there are many factors that influence the inference-making legal decisions (fatwa), although theoretically the legal decision based on legal texts and particular methodology. This paper shows that there have been methodological inconsistencies in the fatwa. Fatwa is typically based on conventional methods, i.e., by referring to the al-Quran, Hadith, Consensus and kiyas. However, in certain cases, this method is not applied. This is due to several factors including ideological factor.
Corak Fikih Literalistik-Tekstualistik Sofyan A. P. Kau
Al-Ulum Vol. 10 No. 2 (2010): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

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Abstract

This paper describes the pattern and characteristics of literal fiqh, jurisprudence that legal opinion can be deduced from the Koran and the hadith texts. Textual understanding is characterized by an emphasis on language analysis. Literal jurisprudence manifests form is evident in the school of Zhahiri with Ibn Hazm as the central scholar. Analytical description of jurisprudence in this paper is compared with substantialrationale base jurisprudence; therefore, the second mode of jurisprudence is seen between the two specifications. One who studies jurisprudence is encouraged to browse and find out where the basic norms or philosophical values, where the norms and the concrete rules that are classified as instruments.
Co-Authors Irwan Siti Hardianti Liputo Suleman, Zulkarnain Zulkarnain Sulaeman Zulkarnain Suleman Zulkarnain Suleman Zulkarnain Suleman