The Contestation of the Family Law Discourse in the Digital Age: Islam, State, and Gender

This study examines the contestation of gender discourse in family law on social media and its relationship to religion and state law. This study seeks to answer three questions: how gender relations in the family are constructed on social media, how the struggle for the meaning of gender equality in family law occurs on social media, and why some digital activists in Indonesia have a dualistic understanding of religious law and state law in the context of family law. This is a qualitative study employing approaches from discourse analysis. Utilizing Bourdieu's theory, the researcher examines the contestation of gender relations discourse on social media. There are two groups with opposing viewpoints: those who oppose equality and those who support it. This study demonstrates that each gender narrative agent develops the discourse about the relationships between men and women using a variety of media, including YouTube, Instagram, Facebook, and an official website. Each has a large number of social media followers. There are numerous ways to disseminate discourse, including lectures, short videos, quotations, images, and scholarly articles. In the context of its relationship to state law, the first group tends to place the state in an overbearing role. This is understood due to the attitude of the state, which governs a number of matters not covered by the Shari'a. In contrast, the second group views religion and state law as mutually beneficial and therefore inseparable. There are a number of conclusions based on a variety of evidence, one of which is that religious authority in the media is fractured based on religious group affiliation, particularly in the family law debate. The problem of authority in the media is no longer defined by a character's scientific aptitude but by who has the most control over the media and the largest number of followers. In addition, sources of religious discourse, particularly family law, have shifted to a variety of media. In order to determine an authority's perspective in the media, it is vital to consider the fundamental values of Islam and perspectives that do not conflict with religion and the state

GOOD GOVERNANCE PERSPEKTIF MAQAASID ASY-SYAARI’AH KONTEMPORER

AbstractGood governance is a concept for governance that should be run. Theoretically, the discourse of good governance reaps its pros and cons since it had been firstly introduced. However, as a concept and a strategic offer it deserves to be appreciated and re-examined. There are principles in good governance that are compatible with Islam such as accountability, transparency, deliberation, and others. Good governance will be achieved when it involves a good communication among the government, civil society, and the business sector. The author uses the perspective of contemporary maqaasid asy-shari'ah to view the discourse with more emphasis on development and right. The perspective is different from the old maqasid which emphasizes more on the protection and preservation. The result of the study shows that good governace needs  harmonious relationship among the followers of religion, social justice, organized and equitable education, human rights protection, and the development of civilized law.Keywords : Good Governance, Maqâsid asy-Syaari’ah, DevelopmentAbstrakGood governance merupakan sebuah konsep tata kelola pemerintahan yang seharusnya dijalankan. Secara teoritis, diskursus good governace menuai pro-kontra sejak awal kemunculannya. Meskipun demikian, sebagai sebuah konsep dan tawaran strategis patut untuk diapresiasi dan dikaji kembali. Terdapat prinsip-prinsip dalam good governance yang berkesesuaian dengan Islam diantaranya akuntabilitas, transparansi, musyawarah, dan lainnya. Upaya mewujudkannya tidak hanya dilakukan oleh satu pihak saja, tetapi komunikasi antara pemerintah (goverment), masyarakat sipil, dan sektor dunia usaha. Dalam melihat diskursus ini, penulis menggunakan perspektif maqaasid asy-Syaari’ah kontemporer dengan lebih menekankan pada development (pembangunan; pengembangan) dan right (hak-hak). Berbeda dengan maqasid lama lebih pada protection (perlindungan) dan preservation (penjagaan; pelestarian). Berdasarkan hasil kajian tersebut bahwa dalam mewujudkan good governace diperlukan pembangunan dalam berbagai aspek seperti membangun hubungan harmonis antar pemeluk agama, mewujudkan keadilan sosial, penyelenggaran dan pemerataan pendidikan, perlindungan terhadap hak asasi manusia, pembangunan hukum berkeadaban.. Kata kunci: Good Governance, Maqaasid asy-Syaari’ah, dan PembangunanAbstractGood governance is a concept for governance that should be run. Theoretically, the discourse of good governance reaps its pros and cons since it had been firstly introduced. However, as a concept and a strategic offer it deserves to be appreciated and re-examined. There are principles in good governance that are compatible with Islam such as accountability, transparency, deliberation, and others. Good governance will be achieved when it involves a good communication among the government, civil society, and the business sector. The author uses the perspective of contemporary maqaasid asy-shari'ah to view the discourse with more emphasis on development and right. The perspective is different from the old maqasid which emphasizes more on the protection and preservation. The result of the study shows that good governace needs  harmonious relationship among the followers of religion, social justice, organized and equitable education, human rights protection, and the development of civilized law.Keywords : Good Governance, Maqâsid asy-Syaari’ah, DevelopmentAbstrakGood governance merupakan sebuah konsep tata kelola pemerintahan yang seharusnya dijalankan. Secara teoritis, diskursus good governace menuai pro-kontra sejak awal kemunculannya. Meskipun demikian, sebagai sebuah konsep dan tawaran strategis patut untuk diapresiasi dan dikaji kembali. Terdapat prinsip-prinsip dalam good governance yang berkesesuaian dengan Islam diantaranya akuntabilitas, transparansi, musyawarah, dan lainnya. Upaya mewujudkannya tidak hanya dilakukan oleh satu pihak saja, tetapi komunikasi antara pemerintah (goverment), masyarakat sipil, dan sektor dunia usaha. Dalam melihat diskursus ini, penulis menggunakan perspektif maqaasid asy-Syaari’ah kontemporer dengan lebih menekankan pada development (pembangunan; pengembangan) dan right (hak-hak). Berbeda dengan maqasid lama lebih pada protection (perlindungan) dan preservation (penjagaan; pelestarian). Berdasarkan hasil kajian tersebut bahwa dalam mewujudkan good governace diperlukan pembangunan dalam berbagai aspek seperti membangun hubungan harmonis antar pemeluk agama, mewujudkan keadilan sosial, penyelenggaran dan pemerataan pendidikan, perlindungan terhadap hak asasi manusia, pembangunan hukum berkeadaban.. Kata kunci: Good Governance, Maqaasid asy-Syaari’ah, dan Pembanguna

DIALEKTIKA HUKUM ISLAM DAN HUKUM ADAT PADA PERKAWINAN LELARIAN DI LAMPUNG TIMUR

This article discusses about Islamic law and Adat encounter in lelarian marriage practiced in East Lampung. Based on empirical research, it has been discovered that Islam becomes the core value of Eastern Lampung culture. Islam, however, does not not erase all of the customs that has lived long in society. The results of this study show that lelarian marriage shows the interaction between Islamic law and custom are harmonious and complementary implemented among the member of society in East Lampung.Studi tentang relasi hukum Islam dan hukum adat dalam perkawinan adat lelarian di Lampung Timur Adat istiadat yang hidup di suatu masyarakat lahir melalui proses dialog panjang antara adat dan agama. Hal ini pulalah yang terjadi di Lampung Timur. Sebelum Islam, agama Hindu merupakan agama yang mendominasi hampir di seluruh aspek kehidupan masyarakat. Hadirnya Islam menjadikan aturan yang berasal darinya sebagai aturan yang diakui keberlakuannya dalam masyarakat selain hukum adat. Meskipun demikian, Islam tidak menghapus tradisi yang telah hidup lama di tengah masyarakat secara keseluruhan. Disinilah, terjadi interaksi antara Islam dan adat khususnya dalam perkawinan adat lelarian

Otoritarianisme Pemahaman Keagamaan: Melacak Akar Kekerasan terhadap Perempuan dalam Rumah Tangga

The phenomenon of violence against women in Indonesia is always increasing and leaves a devastating impact on various fronts. Every woman with various backgrounds has the same vulnerability to become a victim. The causes of violence against women are as diverse as patriarchal culture, labeling of women with weak physical conditions, to gender-biased interpretation of religious texts. The practice of religious interpretation which tends to position the text as a rigid and final entity is certainly not relevant to the spirit of Islam in realizing general prosperity, especially between men and wives. The text is also seen as justification for personal interests and even groups. This imbalance then gives birth to what is called authoritarianism. The practice of religious authoritarianism eventually raises the problem of injustice and even violence that often makes women or wives victims. In religious discourse, historically the root of violence in originated from the paradigm of human creation. Women are considered as complementary or subordinate creatures of men. This understanding is based on religious texts such as QS An-Nisa [4]: ​​34 which is commonly understood as a form of giving the mandate of male authority over women. Therefore, insight into authoritative interpretation is needed. Religious texts are not final entities, but always intersect with social and cultural realities.Equality, authority, Religious authoritarianis

Ideologization of Hijrah in Social Media: Digital Activism, Religious Commodification, and Conservative Domination

This paper studies the development of the movement and the meaning of hijrah in social media. Hijrah was originally understood as a process of leaving the past misguidance (jahiliyyah) and towards conditions that are in accordance with syariat. In its development, hijrah refers to a transformation of individuals who are less religious to more religious (Islamī). The form of this transformation can be seen from the choice of clothes, work preferences, and social relations models. The ideological process of the meaning of hijrah was carried out massively through social media. This is based on the search results on the internet about “hijrah” is more than other religious topics. This article answers how and why hijrah is interpreted and articulated by several digital activists. This research is qualitative research with a critical discourse analysis method combined with a digital hermeneutic approach. Based on research, digital activists who carry out the ideologization of the meaning of hijrah are preachers who have many followers on social media. Followers on social media are capital and modal in mainstreaming a discourse and idea. This article reveals that religious studies regarding hijrah on social media are not only related to understanding religious texts but are also part of religious commodification. In addition, the dominance of conservative groups is a fact that cannot be separated from the ideological flow of hijrah on social media

GOOD GOVERNANCE PERSPEKTIF MAQAASID ASY-SYAARI’AH KONTEMPORER

Abstract Good governance is a concept for governance that should be run. Theoretically, the discourse of good governance reaps its pros and cons since it had been firstly introduced. However, as a concept and a strategic offer it deserves to be appreciated and re-examined. There are principles in good governance that are compatible with Islam such as accountability, transparency, deliberation, and others. Good governance will be achieved when it involves a good communication among the government, civil society, and the business sector. The author uses the perspective of contemporary maqaasid asy-shari'ah to view the discourse with more emphasis on development and right. The perspective is different from the old maqasid which emphasizes more on the protection and preservation. The result of the study shows that good governace needs  harmonious relationship among the followers of religion, social justice, organized and equitable education, human rights protection, and the development of civilized law. Keywords : Good Governance, Maqâsid asy-Syaari’ah, Development Abstrak Good governance merupakan sebuah konsep tata kelola pemerintahan yang seharusnya dijalankan. Secara teoritis, diskursus good governace menuai pro-kontra sejak awal kemunculannya. Meskipun demikian, sebagai sebuah konsep dan tawaran strategis patut untuk diapresiasi dan dikaji kembali. Terdapat prinsip-prinsip dalam good governance yang berkesesuaian dengan Islam diantaranya akuntabilitas, transparansi, musyawarah, dan lainnya. Upaya mewujudkannya tidak hanya dilakukan oleh satu pihak saja, tetapi komunikasi antara pemerintah (goverment), masyarakat sipil, dan sektor dunia usaha. Dalam melihat diskursus ini, penulis menggunakan perspektif maqaasid asy-Syaari’ah kontemporer dengan lebih menekankan pada development (pembangunan; pengembangan) dan right (hak-hak). Berbeda dengan maqasid lama lebih pada protection (perlindungan) dan preservation (penjagaan; pelestarian). Berdasarkan hasil kajian tersebut bahwa dalam mewujudkan good governace diperlukan pembangunan dalam berbagai aspek seperti membangun hubungan harmonis antar pemeluk agama, mewujudkan keadilan sosial, penyelenggaran dan pemerataan pendidikan, perlindungan terhadap hak asasi manusia, pembangunan hukum berkeadaban.. Kata kunci: Good Governance, Maqaasid asy-Syaari’ah, dan Pembanguna

Prophetic Leadership in Pesantren Education: Study at Pondok Pesantren Universitas Islam Indonesia

This paper discusses prophetic leadership in Islamic educational institutions of Pondok Pesantren Islamic University of Indonesia (PP UII). Prophetic leadership is a strategic offer in the discourse of Islamic leadership. There are three basic principles of prophetic leadership: humanization, liberation, and transcendence. These three principles are internalized in the leadership patterns applied by the leaders at Pondok Pesantren Islamic University of Indonesia (PP UII). Leadership in PP UII is different from pesantren in general. If the pesantren generally put forward the leadership of charismatic, while the leadership in PP UII put forward the style of legal leadership. The legal authorities make it more necessary to work together systemically in realizing the vision and mission of the establishment of pesantren. Leadership in pesantren with a periodization system allows for a different concept of understanding of the vision and mission of pesantren between one leader and his successor. Thus, the system and the blueprint of leadership must be clear and mature so that whoever leads the establishment of pesantren remains well don

Hijrah and changing religious preferences in contemporary Islamic legal practice

This research examines how urban Muslim communities in Purwokerto understand and practice religion in the area of muamalah (social relationships between people). Religious practice in urban Muslim communities is different from other religious communities. The intersection between the reality of modernity, Islamicity, and identity provides a model for distinguishing contemporary Muslim religious practices. This study is based on field research employing a phenomenological approach. Participatory observation was used to collect data from two mosques in Purwokerto City: the General Soedirman Grand Mosque and the Gelora Indah Mosque. Both mosques serve as the hub of religious discourse for Purwokerto's urban Muslim community, and they host a variety of religious studies on a regular basis. In-depth interviews were performed with worshippers from the two mosques by the researchers. Secondary data is derived from studies, journals, books, and other sources. This article concludes that urban Muslim identity is manifested in the shift away from usury practices and the choice of halal products. Studies in urban mosques and social media cannot isolate the rhetoric from the social formation of urban Muslims. In this environment, hijrah (shifting paradigm) has emerged as one of the trends that give rise to new nuances and views of any Islamic legal concept that is an annotated version of older works. Because of these shifts in preferences, the discipline of Islamic law, particularly fiqh muamalah, has become one of the most important areas for the expression of religious experience in the lives of urban Muslim

Pemikiran Quraish Shihab Di Bidang Hukum Keluarga Islam Di Indonesia

M. Quraish Shihab is one of the great Muslim scholars in Indonesia, who is very productive in his work and has great concern for the development of tafsir al-Quran. In addition, he is also known to have a concern for the development of Islamic law, including family law in Indonesia. The legal thought pattern is more rational-progressive by contextualizing the text in the dimensions of space, time, and culture. Among the results of his ijtihad which is quite a lot of discussion is about the hijab. The author also presents some other thoughts such as polygamy, sirri marriage, and nusyuz to see the thought pattern of M. Quraish Shihab. In the context of KHI as a reference to Islamic family law in Indonesia, he is not fully in agreement with the legal substance. The result of this research is Quraish tried to re-read the religious text in this case the source of Islamic law, namely the Qur'an and Hadith as well as the results of ijtihad scholars. The istislahi (based on mashlahat) became the foundation of the Quraish in responding to the development of family law practices. This method pays close attention to the side of human welfare in every provision of the Shari'ah that has been revealed. The principle of equality is also a concern of the Quraish in discussing the relationship between husband and wife.  M. Quraish Shihab merupakan salah satu tokoh ulama besar di Indonesia yang sangat produktif berkarya dan memiliki perhatian besar bagi perkembangan tafsir al-Quran. Selain itu, ia juga dikenal memiliki perhatian terhadap perkembangan hukum Islam termasuk hukum keluarga di Indonesia. Pemikiran hukumnya lebih rasional-progresif dengan mengkontekstualkan teks dalam dimensi ruang, waktu dan budaya. Diantara hasil ijtihadnya yang cukup ramai menjadi perbincangan adalah mengenai jilbab. Penulis juga menyuguhkan beberapa pemikiran lainnya seperti poligami, nikah sirri, maupun nusyuz untuk melihat corak pemikiran M. Quraish Shihab. Dalam konteks KHI sebagai rujukan hukum keluarga Islam Indonesia, Ia tidak sepenuhnya sepakar dengan substansi hukum di dalamnya. Hasil penelitian ini menunjukkan bahwa Quraish mencoba melakukan pembacaan ulang terhadap teks keagamaan dalam hal ini sumber hukum Islam yaitu al-Quran dan Hadis maupun hasil ijtihad ulama. Model istislahi (mendasarkan pada mashlahat) menjadi pijakan Quraish dalam merespon perkembangan praktik hukum keluarga. Metode ini sangat memperhatikan sisi kemaslahatan manusia dalam setiap ketentuan syariat yang telah diturunkan. Prinsip kesetaraan juga menjadi perhatian Quraish dalam membincang relasi antara suami dan istri &nbsp

DINAMIKA PERILAKU HUKUM KELUARGA PADA MASYARAKAT MUSLIM KELAS MENENGAH DI BANYUMAS RELASI GENDER DAN PAHAM KEAGAMAAN

This dissertation examines the phenomenon of family law in middle-class muslim society in Banyumas and its relation to religious understanding and state law. This study argues that the presence of middle-class Muslims has an influence on legal changes in society. This study specifically aims to understand the dynamics of family law in middle-class muslim societies, to analyze the role of agents and structures in constructing Islamic family law discourses, and to examine the extent of the state's role in mainstreaming equality in Islamic family law discourses in middle-class muslim societies amidst the flourishing and diverse religious authorities. As field research, the primary data were collected directly in 3 (three) methods, namely observation, in-depth interviews, and documentation. Researchers conducted participatory observations of 6 (six) study forums held by urban mosques, namely the Jenderal Besar Soedirman Mosque, Purwokerto, the Fatimatuzzahra (Mafaza) Mosque, the Gelora Indah Mosque, Purwokerto, as well as several mosques located in some elite housings, namely the Griya Asri Housing Mosque, the Griya Satria Housing, and the Sapphier Housing Mosque. In addition, researchers also made observations in 3 (three) Offices of Religious Affairs and 2 (two) Religious Courts, namely The Religious Court of Purwokerto and the Religious Court of Banyumas. The researcher interviewed 31 informants, who were eventually reduced to 26 informants. The primary data in this dissertation were supported by some documents, including the decisions of the Religious Courts and the Office of Religious Affairs as well as other data in the form of journals, books and annual reports. This research was conducted using socio-anthropological approach. It applied Anthony Giddens' structuration theory and Max Weber's authority theory as the grand theory and Abdullah Saeed's theory of religious understanding as the supporting theory. This research revealed 3 (three) important findings. First, there have been some notable dynamics of family law understanding and practice in Banyumas, as indicated by groups that reject equality, groups that are fairly accommodative, and the contextualistprogressive groups that accept equality. Of the three models, the first two models are more dominant in the middle-class muslim community in Banyumas. This argument is built based on three family law issues, namely the problem of husband-and-wife relations, divorce, and polygamy. Second, the dynamics of Islamic family law in the middle-class muslim community in Banyumas is inseparable from the aspect of the subject (the community) who tends to have a symbolic understanding of religion and refers to textual religious motivations. In addition, it is also influenced by agents mainly ustadz who have certain religious affiliations, female preachers, and ustadz with textualist perspective who gained popularity in the media. The social structure also plays an important role, such as urban mosques and residential mosques that actively conduct studies, as well as family law advocacy such as the existence of the Munakahat School program and marriage counseling. Third, there has been a limited role of the state in shaping the understanding and behavior of modern family law, which considers justice for women. This can be seen in the relationship between men and women and polygamy. In addition, the presence of religious authority in society plays more essential role in shaping public understanding of family law than the role of the state. The muslim middle class group seems to prefer charismatic authority to others. In general, this study provides a theoretical contribution by adding new elements to Giddens' theory in the context of understanding an action or behavior, namely belief, as well as reflection, rationalization, and motivation. Meanwhile, in practice, the effort to realize legal understanding and practice in a society that is more modern and upholds egalitarian principles can be done by advocating for agents of religious narrative