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INDONESIA
AL-HUKAMA´
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20897480     EISSN : -     DOI : -
Core Subject : Social,
Law, Crime, Criminology & Criminal Justice
Al-Hukama': Jurnal Hukum Keluarga Islam di Indonesia diterbitkan oleh Prodi Hukum Keluarga Islam (ahwal As-Syakhsiyyah) Fakultas Syari’ah dan Hukum UIN Sunan Ampel Surabaya. Jurnal ini memuat tentang kajian yang berkaitan dengan seluruh aspek Hukum Keluarga Islam di Indonesia. Jurnal ini terbit dua kali setahun: bulan Juni dan Desember. p-ISSN: 2089-7480 , e-ISSN: 2548-8147
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Articles 10 Documents
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Search results for , issue "Vol. 4 No. 1 (2014): Juni 2014" : 10 Documents clear
Standarisasi Pengintegrasian Undang-Undang Penghapusan Kekerasan Dalam Rumah Tangga di Pengadilan Agama Achmad Zainullah .
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.19

Abstract

Abstract: Standardization of integration of the law on the elimination of domestic violence in Religious Court is a correlation of the domestic violence with the Religious Court’s authority as set forth in article 49 of Law No. 7 of 1989. It has already been accommodated in the applicable procedural law in Religious Court, both the act itself and the Guideline for its Implementation. Most cases of the domestic violence which are handled by Religious Court are ‘hidden’ in contested divorce cases. One of the reasons the wife asks for a divorce in general is economic neglect by her husband, an act, which according to Law No. 23 of 2004 on the elimination of domestic violence, is a form of a pure domestic violence. Procedurally, the Religious Court institution is not a legal institution mandated to enforcement of this Act. However, the character of the domestic violence cases are very in touch with family and becomes one of the triggers of divorce to be in the Religious Court’s judicial competence. So that, Religious Court is a part of the legal institution that has a strategic role in order to remove all types of the domestic violence. Religious court is the first door to reveal the domestic violence that was previously closed neatly. Therefore, although it is not directly prosecuting the criminal acts, Religious Court has a strategic role in revealing the domestic violence.Abstrak: Standarisasi pengintegrasian Undang-Undang Penghapusan Kekerasan dalam Rumah Tangga (PKDRT) di Pengadilan Agama adalah adanya korelasi KDRT dengan kewenangan PA sebagaimana tertuang dalam pasal 49 UU Nomor 7 tahun 1989. Pengintegrasian UU PKDRT di Pengadilan Agama telah diakomodir dalam hukum acara yang berlaku di Pengadilan Agama, baik Undang-Undang maupun Pedoman Pelaksanaan Tugas. Kebanyakan kasus Kekerasan dalam Rumah Tangga yang ditangani oleh Pengadilan Agama ’tersembunyi’ dalam perkara cerai gugat. Salah satu alasan isteri meminta cerai pada umumnya adalah penelantaran ekonomi oleh suami, suatu tindakan yang menurut Undang-undang No. 23 Tahun 2004 tentang Penghapusan KDRT merupakan salah satu bentuk Kekerasan dalam Rumah Tangga. Secara prosedural, institusi peradilan agama bukanlah institusi hukum yang menerima mandat penegakan UU ini. Akan tetapi, karena karakter kasus KDRT sangat berhubungan dengan keluarga dan menjadi salah satu pemicu perceraian -perkara yang menjadi kompetensi peradilan agama- maka peradilan agama juga menjadi bagian institusi hukum yang memiliki peran strategis dalam rangka menghapus segala jenis kekerasan dalam rumah tangga, pengadilan agama adalah pintu pertama terkuaknya berbagai kekerasan dalam rumah tangga yang sebelumnya tertutup rapi. Karena itu, meskipun tidak langsung mengadili tindak pidananya, pengadilan agama memiliki peranan strategis dalam menguak peristiwa KDRT.
Khurūj sebagai Syarat Pernikahan Jamā’ah Tablīgh Pakapuran Amuntai Kalimantan Selatan Muhammad Rifqi Hidayat
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.20-53

Abstract

Abstract: This article discusses the term of khuruj as a requirement of applying marriage for Jamaah Tabligh of Pakapuran Amuntai, South Kalimantan. This requirement is due to their belief that khuruj is a powerful tool to increase faith, while faith itself is the most important provision for the life of the world and in the hereafter, including marriage. In addition, the reservation stems from their fear about the inability of their young people in doing khuruj in a long time due to a variety of busy after marriage, as well as a manifestation of the Prophet Muhammad’s suggestion to fill youth with obedience to God. Khurūj, as a condition of marriage in the case of the Jamaah Tabligh’s members, is basically not regulated in Islamic law. Islamic law only requires the prospective groom to pays dowry to bride or do covenant of marriage. Within the perspective of the marriage covenant, it appears that the elements contained in such cases are in line with what is required in the legal basis and the terms of the marriage covenant. Therefore khurūj is not prohibited in Islamic law.
Pemenuhan Nafkah bagi Pasangan Idiot di Karangpatihan Balong Ponorogo Jawa Timur Linna Susanti
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.54-82

Abstract

This article discusses about the implementation of compliance for idiot couples’ living in village Karangpatihan, Balong, Ponorogo within the perspective of Islamic law. Fulfillment of the idiot husband living in village Karangpatihan, Balong, Ponorogo obtained by working odd job with wages of around Rp. 6.000, - up to Rp. 20.000, per day. But the most commonly accepted salary is Rp. 6.000, -. This earning is only able to meet the food need to taste with the advanced food and snack for the children. This minimal income is deemed sufficient by his wife and idiot family, because they understand the limitation of their clothing. Idiot husband never buys clothes for his wife and children. It is their brothers who buy clothes for them. For residence, the idiot couple is still alive with their parents and brother. The implementation of a living fulfillment of the idiot husband to his family is not prohibited by Islamic law that ordered husband to provide a living according to his ability. Husband provides a living by taking into account to his family circumstance adapted to the ability of the husband and his family economic condition.
Pernikahan Syarifah dengan Non-Sayyid di Patokan Kraksaan Probolinggo Perspektif Imam Malik dan Imam Syafi’i Masruroh
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.83-121

Abstract

This article focuses on sharifah marriage with non sayyid man in village Patokan, Kraksaan, Probolinggo within the perspective of Imam Malik and Imam Shafi’i. In this village, there are two cases of marriage between sharifah and non sayyid. First, the marriage between sharifah and non sayyid implemented with the consent and approval of her guardian. Second, the marriage between sharifah and non sayyid conducted without the permission and consent of her guardian, the sharifah is married by a judge guardian. Imam Malik and Imam Shafi’i view that the sharifah marriage with non sayyid man which carried out on the guardian’s permission is valid. The marriage conducted without the consent of the sharifah’s guardian, according to Imam Malik, is legitimate. Meanwhile, according to Imam Shafi’i, the marriage is null and void for lack of willingness of the guardian. Apart from the Priest’s opinions, in practice, the marriage between sharifah and non sayyid is being happy.
TRADISI POLIGAMI MASYARAKAT GANG WAYO KEDUNG BANTENG TANGGULANGIN SIDOARJO JAWA TIMUR Zumrotul Laili
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.122-146

Abstract

Abstract: This article discusses the tradition of polygamy conducted by the community of Gang Wayo, village Kedung Banteng, Tanggulangan, Sidoarjo. Polygamy in this area is a habit and commonplace and even has been handed down since 1985. Among the motivations of conducting polygamy is because the perpetrator wanted to equalize the status of the other men who have more than one wife. It is an honor and pride for them in the middle of the community because by being able to take more than one wife, they will be considered as a real man. This habit was initially due to mimic neighboring polygamous family and so to the younger generation desires for doing polygamy. On the economic level, they are not sufficient to finance two wives even more, because in majority, they are worker and peasant. On the Islamic law perspective, a person is not recommended to do polygamy before they really understand the conditions in Islamic law, capable of fairly and must have a noble intention to worship by helping other women, not simply because of lust and ego to be considered as a real man.Abstrak: Artikel ini membahas tentang tardisi poligami masyarakat Gang Wayo Desa Kedung Banteng Kecamatan Tanggulangin Kabupaten Sidoarjo. Poligami masyarakat Gang Wayo Desa Kedung Banteng Kecamatan Tanggulangin Kabupaten Sidoarjo adalah tradisi atau kebiasaan yang sudah lumrah dan bahkan sudah turun temurun sejak tahun 1985. Di antara motivasi tradisi poligami adalah karena para pelaku ingin menyamakan status dengan laki-laki lainnya yang punya istri lebih dari satu, hal ini adalah sebuah kehormatan dan kebanggaan tersendiri bagi mereka di tengah-tengah masyarakat karena dengan mampu beristri lebih dari satu, mereka akan dianggap lelaki sejati. Kebiasaan ini awalnya karena meniru tetangga dan keluarga yang berpoligami sehingga untuk generasi muda dengan sendirinya telah terbangun keinginan untuk berpoligami. Secara tingkat ekonomi, mereka belum memadai untuk membiayai dua istri bahkan lebih, karena pekerjaan mereka mayoritas buruh dan tani. Ditinjau dari hukum Islam, seseorang tidak dianjurkan berpoligami sebelum benar-benar memahami syaratnya secara syariat, mampu adil dan harus punya niatan mulia untuk ibadah menolong wanita lain, bukan karena semata-mata nafsu dan ego semata karena ingin memiliki status laki-laki sejati yang bisa memiliki banyak istri.
PERNIKAHAN MENURUT HIMPUNAN PENGHAYAT KEPERCAYAAN TERHADAP TUHAN YANG MAHA ESA TEMANGGUNG JAWA TENGAH Isa Mariati
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.147-176

Abstract

Abstract: This article discusses the implementation process of marriage contract according to the Almighty God Seeker Association in Temanggung regency, Central Java. The marriage contract conducted by the Almighty God Seeker Association is in line with the guideline of marriage horoscope book Betaljemur Adammakna as a reference for the wedding procession, consisting of a groom and a bride, and a marriage contract without a guardian. While, the terms of marriage are determination, noble intention, mutual agreement, and blessing of the family. The marriage contract is performed in the office of the Almighty God Seeker Association and is done with the current belief that they trust. The marriage guidelines are forth in the regulation on the Almighty God Seeker Association. They are about keys of religious harmony, conditions of NGOs establishment in accordance with the Government Regulation no. 37 of 2007 chapter x article 81-83 of the requirements and procedures for marriage registration for the trust seekers. Marriage for the Almighty God Seeker Association in term of Islamic law is invalid because it is not in accordance with the Islamic Law Compilation chapter IV, article 14 of the pillars of marriage that include prospective husband, groom and bride, guardian of marriage, two witnesses, and contract.Abstrak: Artikel ini membahas tentang proses pelaksanaan akad nikah menurut Himpunan Penghayat Kepercayaan Terhadap Tuhan Yang Maha Esa di Kabupaten Temanggung Jawa Tengah. Pernikahan yang dilakukan oleh Himpunan Penghayat Kepercayaan Terhadap Tuhan Yang Maha Esa ini merupakan pernikahan yang memakai pedoman kitab primbon Betaljemur Adammakna sebagai acuan untuk melakukan prosesi pernikahan, dengan rukun pernikahan yang terdiri dari calon suami, calon istri dan ījāb qabūl tanpa wali.  Sedangkan Syarat-syarat pernikahannya adalah tekad, niat suci, saling sepakat dan restu dari keluarga. Pernikahan dilakukan di kantor Himpunan Penghayat Kepercayaan Kepada Tuhan Yang Maha Esa dan dilakukan sesuai aliran kepercayaan yang mereka percayai. Panduan pernikahan tertuang dalam Peraturan tentang Penghayat Aliran Kepercayaan Terhadap Tuhan Yang Maha Esa, Kunci Kerukunan Umat Beragama, Syarat-Syarat Pendirian Ormas/LSM, yang sesuai dengan PP 37 Tahun 2007 dalam Bab X pasal 81-83 tentang persyaratan dan tata cara pencatatan perkawinan bagi penghayat kepercayaan. Pernikahan bagi Himpunan Penghayat Kepercayaan Terhadap Tuhan Yang Maha Esa ditinjau dari hukum Islam tidak sah, karena tidak sesuai dengan Kompilasi Hukum Islam bab IV pasal 14 tentang rukun perkawinan yang meliputi calon suami, calon istri, wali nikah, dua orang saksi, ijab dan qabul.
UPACARA PANGGIH TEMANTEN PERSPEKTIF ‘URF Hasan Albanna
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.177-202

Abstract

Abstract: In Javanese wedding, the ritual of Panggih Temanten (the meeting of bride and groom) is the culmination of a wedding ceremony. This ritual unite the bride and groom for the first time in a marriage knot. Usually, the ceremony is conducted in the bride’s residence right after the ijab-qabul ceremony between the guardian of the bride and the groom. In Javanese tradition, there are several items to prepare for this Panggih Temanten Ceremony. There are gantal, golden bowl, kacar-kucur, chicken eggs and sindur cloth. Before the Panggih ceremony, pre-ceremony is conducted which include the groom offering Sanggan and coconut fruit to the parents of the bride as a symbol of redeeming the bride, changing the Kembar Mayang (coconut flower), throwing gantal as a symbol of love between the two, stepping on chicken eggs by the groom as a symbol of the readiness of the groom to become husband, and washing with water full of flower and sindur ceremony which symbolizes the unity between bride and groom. In Islamic perpectice, the Pangih Temanten ceremony is part of úrf (tradition), which can be valid or void. The Panggih Temanten can be considered as valid tradition because of its resemblance with the concept of walīmah in islam. Abstrak: Upacara Panggih temanten merupakan puncak upacara dari serangkain acara perkawinan. Upacara temu atau panggih temanten yaitu suatu upacara saat bertemunya pengantin putra dengan pengantin putri. Upacara ini diselenggarakan  di keluarga perempuan sesaat setelah upacara ijab Kabul selesai. Beberapa hal yang harus dipersiapkan sebelum acara ini dilaksanakan adalah: gantal, bokor mas, kacar-kucur, telur ayam, kain sindur. Sebelum upacara panggih, ada beberapa rentetan upacara yang dilakukan, yaitu: 1. Menyerahkan Sanggan dan Cikal kepada ibu dan ayah mempelai wanita, serta menukar Kembar Mayang. 2. Bucalan Gantal. 3. Ngindak tigan lan wijik sekar setaman. 4. Pasang Garu. 5. Menerobos benang Lawe. 6. Upacara Sinduran. 7. Pangkon Timbang. 8. Kacar-Kucur. 9. Dhahar Kembul. 10. Sungkeman. 11. Resepsi Perkawinan. Dalam perpektif hukum Islam, upacara panggih temanten merupakan bagian dari ‘urf. Tradisi tersebut bisa dikategorikan dengan ‘urf sahīh jika dilaksanakan dengan mengikuti ketentuan syariat Islam, dan menjadi ‘urf fāsid jika tidak sesuai dengan ketentuan syariat Islam. Di antara upacara panggih temanten yang termasuk ‘urf sahīh adalah upacara sumgkeman dan resepsi pernikahan yang sesuai dengan konsep walīmah dalam Islam.
DAMPAK SOSIAL NIKAH SIRRI Muhammad Budiono
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.203-222

Abstract

Abstract: This article discusses the social impact of unregistered (sirri) marriage. The unregistered marriage is a marriage conducted by a guardian of woman with a man and witnessed by two witnesses. However, it is not reported or not recorded in the Office of Religious Affairs (KUA). The unregistered marriage is causing a positive social impact and a negative social effect. The positive social impact of which is to minimize the presence of free sex, as well as the development of AIDS, HIV and other sexually transmitted diseases and to reduce the burden or responsibility of a woman who becomes the backbone of the family. The negative social impacts are cheating is a natural thing. There will be many cases of polygamy, namely the unclear status of wife and child in front of law in Indonesia and the people around, the sexual abuse of womanhood because it is considered as an outlet for temporary lust for a man, it is hard for a wife to assert her rights, it is difficult to determine the ownership of child if there is a problem because of divorce, the difficulties of obtaining a divorce certificate, and causing a scandal.Abstrak: Artikel ini membahas tentang dampak social nikah sirri. Nikah sirri adalah pernikahan yang dilakukan oleh wali pihak perempuan dengan seorang laki-laki dan disaksikan oleh dua orang saksi, tetapi tidak dilaporkan atau tidak dicatatkan di Kantor Urusan Agama (KUA). Nikah sirri adalah menyebabkan dampak sosial yang positif dan dampak negatif. Dampak sosial yang positif diantaranya adalah meminimalisasi adanya seks bebas, serta berkembangnya penyakit AIDS, HIV maupun penyakit kelamin yang lain dan mengurangi beban atau tanggung jawab seorang wanita yang menjadi tulang punggung keluarganya. Adapun dampak negatifnya adalah: Berselingkuh merupakan hal yang wajar, akan ada banyak kasus poligami yang akan terjadi, tidak adanya kejelasan status isteri dan anak baik di mata hukum di Indonesia maupun di mata masyarakat sekitar, pelecehan seksual terhadap kaum hawa karena dianggap sebagai pelampiasan nafsu sesaat bagi kaum Laki-laki, sulit menuntut hak waris bagi istri, sulit menentukan kepemilikan anak apabila ada masalah gara-gara cerai, jika dicerai tidak akan memiliki surat cerai dan surat janda dari pengadilan dan menimbulkan fitnah.
PERKEMBANGAN HUKUM KELUARGA ISLAM DI NEGARA MUSLIM MODERN Mhd. Abduh Saf
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.223-240

Abstract

Abstract: This article discusses the development of Islamic family law in the modern Muslim world. The development of Islamic law in modern countries particularly those associated with al-ahwal al-shakhsiyyah (Islamic family law) can be regarded as a new format that accommodates the idea of the renewal of phenomenal Islamic legal thought. The novelty in Islamic family law can be seen from the moving of Islamic jurisprudence towards positive law in the form of legislation within the Muslim countries. The efforts of the Islamic family law reform aims to a legal unification, to raise the status of woman, to respond the development and demand of the time because the concept of traditional jurisprudence is considered less able to adopt. The legal systems in the Islamic world today are classified into three groups, namely: (1) the systems that still recognize Islamic shari’ah as the basis of law of human, namely Saudi Arabia; (2) the  systems that have already leaved Islamic shari’ah and replace it with a secular law, namely Turkey; (3) the systems that compromise both of the above systems, namely Indonesia and Egypt.Abstrak: Artikel ini membahas tentang perkembangan hukum keluarga Islam di dunia muslim modern. Perkembangan hukum Islam di negara modern terutama yang berhubungan dengan al-ah}wāl al-Shakhsiyyah (hukum keluarga Islam) dapat dikatakan sebagai format baru yang mengakomodasikan gagasan-gagasan pembaharuan pemikiran hukum Islam yang relatif fenomenal. Hal baru dalam hukum keluarga tersebut bisa dapat dilihat dari keberanjakannya dari hukum fikih menuju hukum positif yang berupa peraturan perundang-undangan di negara muslim tersebut. Usaha pembaharuan hukum keluarga Islam bertujuan untuk unifikasi hukum negara, mengangkat status wanita, merespons perkembangan dan tuntutan zaman karena konsep fikih tradisional dianggap kurang mampu menjawabnya. Sistem-sistem hukum di dunia Islam sekarang, secara garis besar bisa dibagi menjadi 3 kelompok, yakni: 1. Sistem yang masih mengakui syariah sebagai hukum asasi dan masih menerapkannya secara utuh, yakni Saudi Arabia. 2. Sistem yang meninggalkan syariah dan menggantikannya dengan hukum yang sekuler, contohnya yakni Turki. 3. Sistem yang mengompromikan kedua sistem di atas, yakni Indonesia dan Mesir.
PERKEMBANGAN FIKIH PADA MASA BERAKHIRNYA MADHHAB Nurul Asiya Nadhifah
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 4 No. 1 (2014): Juni 2014
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.1.241-255

Abstract

Abstract: This article discusses the development of Islamic jurisprudence at the expiration of Islamic thought which known as a taqlid period, i.e. the stagnation and static period that lasted from the mid-fourth century of Hijriyah (351 H). The growth of taqlid mentality in this period is due to several factors, the internal and external factors. Among these factors are social and political instability, legal definition of Islamic thought, fanaticism to certain Islamic thought, weakening the spirit of ijtihad, and closure of the gate of ijtihad. Currently, the Muslim scholars’ activity is summarizing the classical books (mukhtasar). Among the many classical books caused many questions, then they started to compile the book explanations. Despite this circumstance, there are still some people who remain dynamic and creative thinking, even if they are dealing with the challenge of the ruler, who are ready to throw into prison for their firm stance. Among the scholars who are attempting to break the rigidity of this period are Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) and Ibn Qayyim al-Jauziyah (d. 751 AH).Abstrak: Artikel ini membahas tentang perkembangan fikih pada masa berakhirnya madhhab yang biasa dieknal dengan periode taqlīd, yaitu periode kebekuan dan statis yang berlangsung mulai pertengahan abad empat hijriah (351 H). Tumbuh dan berkembangnya mentalitas taqlīd pada periode ini disebabkan oleh beberapa faktor, baik internal atau eksternal. Di antara sebagian kecil faktor tersebut ialah; Instabilitas sosial politik, rumusan hukum madhhab fiqh dianggap sudah pari purna, fanatisme bermadhhab ta’assub), melemahnya semangat ijtihad, dan tertutupnya pintu ijtihad. Aktifitas ulama dalam zaman ini antara lain menyusun ringkasan ringkasan kitab (mukhtasar). Di antara kitab mukhtashar ternyata banyak pula  yang menimbulkan pertanyaan, maka disusun pula kitab sharhnya (penjelasan). Meskipun demikian tidak menutup mata ada satu atau dua orang yang tetap berfikir dinamis dan kreatif sekalipun mereka berhadapan dengan tantangan tantangan dari para penguasa, yang siap menjebloskan ke dalam penjara karena keteguhan pendiriannya. Di antara ulama yang berupaya mendobrak kebekuan masa ini antara lain: Syaikh al-Islām Ibn Taimiyah (w. 728 H.) dan Ibn Qayyim al-Jauziyah (w. 751 H.).

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