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<![CDATA[PERSOALAN HUKUM PEREMPUAN REMBANG AKIBAT PRAKTEK NIKAH SIRRI ]]>
<![CDATA[Hidayah, Khoirul]]>
<![CDATA[ De Jure: Jurnal Hukum dan Syari'ah Vol 3, No 1: Juni 2011 ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j-fsh.v3i1.1322
<![CDATA[Economics factor motivates Rembang (Pasuruan) women to practice unregistered marriage. Their positions within the marriage causes law problem directing them to poverty. Having no birth certificate registration and no economic warranty in divorce are among law problems facing by the women. Some efforts can be taken by local government are through preventif and repressive efforts. Preventive effort is law empowermnent about marriage, divorce and domestic violence. For repressive effort, the gaverment may implement alternative law solution which is gender sensitive in form of defining the marriage formally ( istbat nikah) and registering the marriage in office of religious affairs proactively in cooperation with local officials (village and district).Faktor ekonomi telah mendorong perempuan di daerah Rembang Pasuruan melakukan praktek nikah sirri. Posisi perempuan Rembang yang dilemahkan sebagai perempuan simpanan dalam praktek nikah sirri menjadikan perempuan menghadapi persoalan hukum yang dapat mengakibatkan kemiskinan. Beberapa persoalan hukum yang dihadapi perempuan Rembang akibat praktek nikah sirri adalah persoalan pengakuan anak melalui akte kelahiran, nafkah anak jika terjadi perceraian dan kekerasan dalam rumah tangga. Upaya penyelesaian yang dapat dilakukan pemerintah daerah dan jajaran pemerintahan yang terkait ada dua yaitu upaya preventif dan upaya represif. Upaya preventif adalah dalam bentuk pemberdayaan hukum tentang perkawinan, perceraian, dan kekerasan dalam rumah tangga. Upaya represif dapat dilakukan dengan upaya penyelesaian hukum alternatif yang sensitif gender yaitu dalam bentuk istbat nikah (penetapan nikah) atau pencatatan nikah oleh KUA secara proaktif melalui kerjasama aparat setempat (desa dan kecamatan).Kata Kunci: Persoalan Hukum, Perempuan Rembang, Praktek Nikah Sirri]]>
<![CDATA[THE FATWA OF THE COUNCIL OF INDONESIAN ULAMA ON INTER-RELIGIOUS MARRIAGE ]]>
<![CDATA[Lukman Yasin, R. Cecep]]>
<![CDATA[ DE JURE de JURE (Vol. 1, No. 2 ]]>
Publisher : <![CDATA[syariah ]]>
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<![CDATA[The Qur’anic text states that it is lawful to marry women from among the People of the Book, while in the prophetic tradition it is reported that the Prophet himself had a non-Muslim wife. However, the campaign to propagate Christianization which had been tirelessly carried out by well-organized missionary organizations was reported to have successfully christianized segments of the Indonesian population especially in the heathen hinterland and among outer island tribes. Given the circumstances, the Muslim leaders and ulama perceived inter-religious marriage as a hidden Christianization. The increasing incidence of inter-religious marriage raised the concern of the Indonesian Council of Ulama. Responding to this problem, in June 1, 1980 the Council issued a fatwa which explicitly prohibits a Muslim to marry a non-Muslim. Even though the position adopted by the fatwa was quite a radical departure from the prevalent opinion in classical fiqh text, this legal opinion is still within the permissible frame of Islamic legal theory of maslahah (beneficial theory). This legal theory is encapsulated in the Syafi’i school’s legal maxim stating that “Dar’u al-mafâsid muqaddam ‘alâ jalb al-masâlih” (Preference is given to the prevention of harm than toattainment of benefit)]]>
<![CDATA[PENELUSURAN HISTORIS PEMIKIRAN USUL AL-FIQH MUHAMMAD AL-KHUDLORI BIK ]]>
<![CDATA[Yasin, Noer]]>
<![CDATA[ DE JURE de JURE (Vol. 1, No. 2 ]]>
Publisher : <![CDATA[syariah ]]>
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<![CDATA[Ujian epistemologis ilmu hukum tidak seperti zaman Rasul, dimana kefiguran beliau menjadi simbol penataan sistem hukum yang berlaku di masyarakat. Di masa Rasul, umat Islam tidak memerlukan kaidah-kaidah tertentu dalam memahami hukum-hukum syar‘i, karena semua permasalahan dapat langsung merujuk kepada Rasul melalui penjelasan beliau mengenai al-Quran, atau melalui sunah. Para sahabat menyaksikan turunnya al-Quran, berinteraksi Langsung dengan Rasul dan mengetahui dengan baik sunah beliau. Di samping itu mereka adalah para ahli bahasa dan pemilik kecerdasan berpikir serta kebersihan fitrah yang luar biasa, sehingga sepeninggal Rasul mereka pun tidak memerlukan perangkat teori (kaidah) ijtihad, karena kaidah-kaidahnya secara tidak tertulis telah ada dalam dada-dada mereka yang dapat mereka gunakan ketika diperlukan.]]>
<![CDATA[DAMPAK LIBERALISASI EKONOMI TERHADAP PENGUASAAN TANAH ]]>
<![CDATA[Herry, Musleh]]>
<![CDATA[ DE JURE de JURE (Vol. 1, No. 2 ]]>
Publisher : <![CDATA[syariah ]]>
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<![CDATA[The developmental program of the government creates delicate issues concerning the proper allocation of land. While the government program of welfare necessitates the availability of land to build housings, roads, factories and business centers, the plight of society displaced from their land should not be overlooked. Liberalist approach on managing land proves to bring more problem than solution to the society at large. Through the strong capital and wide network in executive and legislative bodies, the liberalist proponents manage to seize huge amounts of land at the expense of the original owners, mostly villagers who lack of apprehension about the price of land. The vague regulation concerning land also contributes to the handover of huge acres of land from the villagers to the capital owners. Without government intervention on the land market, it is worried that the process of land acquisition by the capital owner will run out of control.Keywords: Liberalisasi Ekonomi, Penguasaan Tanah, Hak Milik]]>
<![CDATA[PROBLEMATIKA IMPLEMENTASI HUKUM ISLAM DI INDONESIA Studi Kasus Pernikahan Pujiono dan Lutfiana Ulfa ]]>
<![CDATA[Izzuddin, Ahmad]]>
<![CDATA[ DE JURE de JURE (Vol. 1, No. 2 ]]>
Publisher : <![CDATA[syariah ]]>
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<![CDATA[The general principle of syari’ah states that legal majority comes with physical puberty. Hence in theory, capacity to conclude a marriage contract basically depends upon proof of sexual maturity established under the normal rules of evidence rather than the attainment of a specific age. In examining the statutory measures on child marriage, it appears that the Compilation follows two main objectives: restriction and indirect prohibition. Since Muhammad himself married Aisyah at an exceedingly tender age, so it is almost impossible for pious Muslims to condemn the practice. A punitive approach to child marriage would also seem unlikely to achieve a desirable result. The indirect means was therefore justified on the basis of the siyasah syar’iyah doctrine; instead of declaring the minor marriage void, the Compilation confined themselves to discouraging it by administrative expedients.]]>
<![CDATA[PEMBENTUKAN, PERKEMBANGAN DAN PEMBAHARUAN HUKUM ISLAM DALAM TINJAUAN KAUM ORIENTALIS ]]>
<![CDATA[Fachruddin, Fachruddin]]>
<![CDATA[ DE JURE de JURE (Vol. 1, No. 2 ]]>
Publisher : <![CDATA[syariah ]]>
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<![CDATA[The development of Islamic law from its inception to its maturity has drawn a lot of attentions from some well known figures within Western scholars. Great names, such as Goldziher, Schacht, and Anderson, are among those who contribute the discourses on Islamic law in classical and modern period. While the first two scholars focus their research on Islamic law in the early phase of its development, the last one direct his study on its development in the modern period. The role of Quran and Sunnah on the development of Islamic law is under critical analysis of the Goldziher and Schacht, while the reform of it becomes the center of Anderson’s study.Keywords: Orientalis, Pembaharuan, Hukum Islam]]>
<![CDATA[REKONSTRUKSI KONSEP IJBAR ]]>
<![CDATA[Hidayat, Taufiq]]>
<![CDATA[ DE JURE de JURE (Vol. 1, No. 2 ]]>
Publisher : <![CDATA[syariah ]]>
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<![CDATA[Marriage is one of the pressing issues mentioned in detail in the Quran and hadis. Sources concerning marriage mirror negotiation between patriarchal authority and equality among believers. Universal nature of the Quran is then interpreted and implemented (tafsir wa-tatbiq) to fit the social and cultural makeup of pre-modern Arab peninsula. Hadis concerning forced marriage was put into the mouth of the prophet to justify the patriarchal authority of pre- modern society, which finds its expression in the books of fiqh. It is a pity that, despite emancipation of women, tradition demeaning to women dies hard. This paper aims to analyze the concept of forced marriage discussed in the books of medieval fiqh which is considered outdated due to its violation of women’s right to choose their spouse.]]>
<![CDATA[ISTINBÂTH AHKÂM SIYÂSAH PADA KISAH BILQIS DALAM AL-QUR’AN ]]>
<![CDATA[Abdurrahman, Abdurrahman]]>
<![CDATA[ De Jure: Jurnal Hukum dan Syari'ah Vol 3, No 2: Desember 2011 ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j-fsh.v3i2.2143
<![CDATA[In the Qur’an there are so many verses that clearly describe the ahkâm siyâsah, especially the law of war. in fact, according to experts of Qur’anic study, the verse that laden a law of war is one indication of Madâniyah verse. We can take example of ahkâm siyâsah verses in the Quran such as the first license of war (22:39) verse, the use of arms (8:60) verse, tactical deployment of troops (4:71), and determination the ally of war (60:1)verse. however, the very debatable issue in Qur’an is about jurisprudence that describe the way to assess istinbâth ahkâm siyâsah which will be discussed in this paper as it will refer to the story of bilqis.  Tedapat beberapa ayat-ayat Qur’an yang menggambarkan dengan jelas tentang ahkâm siyâsah terutama hukum perang. Pada dasarnya, menurut para ahli dibidang kajian ilmu Qur’an, ayat yang menyatakan hukum perang adalah salah satu indikasi dari ayat madaniyah. kita dapat mengambil contoh dari ahkâm siyâsah dalam Qur’an sebagaimana kebolehan berperang pertama kali (22:39), penggunaan pasukan perang (8:60), taktik perang (4:71) dan penentuan dilaksanakannya perang (60:1). Akan tetapi, persoalan yang paling diperdebatkan adalah tentang yurisprudensi yang menjelaskan cara istinbâth ahkâm siyâsah yang akan didiskusikan dalam tulisan ini yang merujuk pada kisah Ratu Bilqis.]]>
<![CDATA[PENGARUH JENIS KELAMIN DAN LATAR BELAKANG SEKOLAH TERHADAP TOLERANSI PERBEDAAN MAZHAB FIQH ]]>
<![CDATA[Fariz Zul Fahmi, Abbas Arfan,]]>
<![CDATA[ De Jure: Jurnal Hukum dan Syari'ah Vol 3, No 2: Desember 2011 ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j-fsh.v3i2.2142
<![CDATA[This quantitative research is to measure the quantity of tolerance attitude value in responding the difference tendency in affiliating school of thoughts (madzhab) among youths especially university students. This research is quantitative research which applies survey method, probability sampling-simple random sampling data collection technique, skala likert instrument and theta formula analysis technique. The result shows two main findings; 1) there is no significant relationship between sex and tolerance attitude toward school of thought affiliation among university students. However, female students are more tolerant than male students.2) there is no significant relationship between school background and tolerant attitude towards school of  thought affiliation among students. by contrast, non–islamic senior high school graduates are more tolerant than those Islamic senior high school graduates.  Penelitian ini berusaha mengukur secara kuantitas nilai sikap toleransi dalam menyikapi perbedaan mazhab fiqh terutama bagi generasi muda seperti mahasiswa. Jenis penelitian ini adalah kuantitatif dengan metode survey, teknik pengambilan datanya dengan probability sampling-simple random sampling, instrumen penelitiannya dengan model skala Likert dan teknik analisis datanya dengan rumus theta yang diuji dengan uji hipotesis chi-square. Hasil penelitian ini adalah (1) Tidak ada hubungan yang signifikan antara perbedaan jenis kelamin dengan sikap toleransi bermazhab fiqh mahasiswa. namun mahasiswa dengan jenis kelamin perempuan lebih toleran daripada laki-laki, (2) Tidak ada hubungan yang signifikan antara perbedaan latar belakang sekolah dengan sikap toleransi bermazhab fiqh mahasiswa. Namun mahasiswa dari latar belakang sekolah non Madrasah Aliyah (MA) lebih toleran dari yang MA.]]>
<![CDATA[PERNIKAHAN DINI DALAM PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Rifiani, Dwi]]>
<![CDATA[ De Jure: Jurnal Hukum dan Syari'ah Vol 3, No 2: Desember 2011 ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j-fsh.v3i2.2144
<![CDATA[early marriage is a social phenomenon that commonly happens in all places. This sort of marriage is like iceberg phenomenon which emerges a little bit in the surface, it is rarely exposed, but it is commonly practiced in wider community. if we trace the historical root of early marriage practice in Indonesia, particularly in Javanese island, it has been practiced by the ancestors. in their context, there is a negative stigma for a woman if she marries in the late age among the community. This article will discuss the phenomenon in Islamic law perspective.  Pernikahan dini merupakan fenomena sosial yang banyak terjadi di berbagai  wilayah. Fenomena pernikahan dini bagai fenomena gunung es yang hanya tampak sebagian kecil di permukaan, sangat sedikit terekspos di ranah publik, tetapi kenyataannya begitu banyak terjadi di kalangan masyarakat luas. ketika kita menelusuri akar sejarah tentang pernikahan dini di Indinesia, khususnya di pulau Jawa sebenarnya sudah menjadi sesuatu yang lumrah dilakukan oleh kakek dan nenek moyang kita. Pada konteks mereka, terdapat stigma negative jika seorang perempuan menikah di usia matang dalam komunitas mereka. Tulisan ini akan mendiskusikan fenomena pernikahan dini dalam konteks hukum Islam.]]>
