RELEVANSI HADIS TENTANG WALI NIKAH DI ZAMAN MODERN

The position of the marriage guardian is based on the perspective of placing the guardian as a representative who can protect the prospective bride from psychological aspects related to her emotions and psychology, related to public views, to the prospective bride which can cause sociological losses. The guardian of marriage in the context of hadith is an obligation, this is relevant to the development of modern times today. From a legal perspective, marriage in Indonesia has reduced the need for a guardian. So, in the context of the relevance of the hadith regarding marriage guardians in modern times, it is a form of necessity as a form of legal protection for dignity (hifzul 'irdh). So important is the marriage guardian in a marriage as a form of sincerity and has a sacred value, the prospective bride and groom must ask permission from their guardian as a form of blessing to undergo a marriage

TEORI DAN APLIKASI PEMIKIRAN KONTEMPORER DALAM PEMBAHARUAN HUKUM KELUARGA ISLAM

AbstractThe renewal of Islamic law has always coincided with the development and renewal of thought in the Muslim world with respect to the sacred text and discussing topics more closely related to philosophy or thought. Of the many prominent figures of Islamic law thinking are contemporary Islamic legal thought, such as Fazlur Rahman which offers specific moral and legal ideal terms in the meaning of texts and the early division of Islamic tradition, Muhammad Shahrur offers theoretical limits in the provisions of Islamic law, and Abdullah Ahmad An-Na'im who offers an alternative answer based on the theory of nasakh in melalukan reformulation of Islamic law that arises because the theories or results of traditional Islamic legal thinking is no longer relevant to the circumstances of the times. So the offer of renewal of contemporary Islamic legal methods such as Fazlur Rahman, Muhammad Shahrur, and Abdullah Ahmad An-Na'im. Contemporary thinking is applied in the Islamic law reformation method which can be used as a renewal in Islamic family law such as Rahman's double motion theory, Shahrur's boundary theory, and nasakh theory as an alternative answer by Na'im in the context of renewal of family law in accordance with the objectives of Islamic law applies in every place and time (shalih likulli zaman wal makan).Keywords: theory and application, contemporary, renewal, Islamic family la

Etika Advokat dalam penyelesaian sengketa hukum keluarga islam

Keberadaan advokat sebagai penegak hukum dalam penyelesaian sengketa hukum keluarga Islam memerlukan etika sebagai standar perilaku untuk membela klien. Etika advokat menekankan rumusan baik dan buruknya perilaku advokat berdasar legal formal penilaian kolektif organisasi advokat yang didasarkan pada kode etik. Etika tersebut dirumuskan dalam Kode Etik Advokat Indonesia Tahun 2002 Bab II pada Pasal 2 tentang Kepribadian Advokat, namun tidak secara baku menyebutkan etika advokasi terhadap klien, terlebih lagi etika advokat dalam penyelesaian sengketa hukum keluarga Islam. Adapun rumusan masalah dalam penelitian ini: (1) Apa landasan etika advokat dalam penyelesaian sengketa hukum keluarga Islam? (2) Bagaimana konsep etika advokat dalam penyelesaian sengketa hukum keluarga Islam? Penelitian ini merupakan penelitian hukum normatif atau penelitian kepustakaan (library research). Bahan hukum yang sudah terkumpul dianalisis dengan menggunakan metode content analysis dan metode hermeneutik. Adapun pendekatan yang digunakan adalah pendekatan perundang-undangan (statute approach), pendekatan historis (historical approach), dan pendekatan konseptual (conceptual approach). Hasil penelitian: (1) Landasan etika advokat dalam penyelesaian sengketa hukum keluarga terdiri dari beberapa landasan, yaitu: (a) landasan Alquran dan hadis; (b) landasan peraturan perundangan-undangan yang terdiri dari sumber hukum Pancasila dan UUD 1945(recht idee), Undang-Undang Nomor 18 Tahun 2003 tentang Advokat, dan Kode Etik Advokat Indonesia Tahun 2002, (c) landasan filosofis menciptakan kemaslahatan keluarga melalui islah (perdamaian); (d) landasan teoritis,yang terdiri darikonstruksi mental yaitu ama>na>h yang mengandung nilai kejujuran, objektivitas, dan adil, dan konstruksi intelektual yaitu profesional meliputi keahlian di bidang hukum keluarga Islam; (e) landasan yuridis yang terdiri dari landasan yuridis konstitusional yang terdapat dalam Pancasila dan Pasal 27 ayat (1), dan Pasal 28D ayat (1) UUD 1945, dan landasan yuridis normatif yang terdapat dalam Pasal 4 ayat (1) dan (2) Undang-Undang Nomor 18 Tahun 2003 tentang Advokat, dan Pasal 2 dan Pasal 4 huruf a Kode Etik Advokat Indonesia Tahun 2002; dan (f) landasan sosiologis yaitu menjaga hubungan dalam interaksi para pihak yang bersengketa atau para klien khususnya anggota keluarga dalam sengketa keluarga yang menggunakan jasa advokat untuk mencari menciptakan kemaslahatan. (2) Konsep etika advokat dalam penyelesaian sengketa hukum keluarga Islam dielaborasi berdasarkan nilai dasar yaitu ketuhanan, kemanusiaan, persatuan, kerakyatan (musyawarah), dan keadilan dengan pengembangan prinsip perdamaian, prinsip ama>na>t dan adil, prinsip advokasi, prinsip penyelesaian sengketa keluarga, dan prinsip musyawarah, dalam rangka mengembalikan hubungan keluarga dengan mengutamakan jalan damai. ABSTRACT The existence of an advocate as law enforcement in resolving family law disputes as Islam requires ethical standards of conduct for defending clients. Ethics advocates emphasize the formulation of good and bad behavior-based legal advocate formal organization advocates the collective judgment based on the code of ethics. Ethics formulated in the ethics of the Indonesian Advocates the year 2002, Chapter II, Article 2 of the Personality of the Advocate, but not by default mention ethics advocacy for clients, especially ethics advocate in Islamic family law dispute resolution. The formulation of the problem in this study: (1) What is the foundation of ethics advocates in Islamic family law dispute resolution? (2) How does the concept of ethics advocate in Islamic family law dispute resolution? This study is a normative legal research or library research. Legal materials that have been collected were analyzed using content analysis method and hermeneutic methods. The approach used is the approach of law (statute approach), the historical approach, and the conceptual. Result of research: (1) the foundation of ethics advocates in Islamic family law dispute resolution consist of: (a) base of Alquran and hadith; (b) the legal basis of legislation consisting of the sources of Pancasila and the 1945 Constitution (recht idee), Regulation Number 18 year 2003 about Advocates, and the ethics of the Indonesian Advocates the year 2002, (c) the philosophical foundation creates the benefit of the family through peace (islah); (d) the theoretical foundation, consisting of mental constructions of ama>na>h containing honesty, objectivity, and fair value, and intellectual construction of professionals including expertise in the field of Islamic family law; (e) a juridical foundation consisting of the constitutional juridical foundation contained in Pancasila and Article 27 paragraph (1), and Article 28D paragraph (1) of the 1945 Constitution, and the normative juridical basis contained in Article 4 paragraphs (1) and (2) the Regulation Number 18 year 2003 about Advocates, and Article 2 and Article 4 Sub-Paragraph a of the ethics of the Indonesian Advocates the year 2002; And (f) the sociological basis of maintaining relationships in the interaction of the disputing parties or clients, especially family members in family disputes using advocate services to seek to create benefits. (2) The ethical concept of advocates in the settlement of family law disputes is elaborated based on the basic values of divinity, humanity, unity, community (discussion), and justice with the development of the principle of peace, the principle of justice and justice, the principle of advocacy, the principle of dispute settlement Family, and the principle of deliberation, in order to restore family relations by prioritizing the way of peace

Buku ajar arbitrase syariah

Arbitrase dapat disepadankan dengan istilah tahkim. Tahkim berasal dari kata hakkama, secara etimologis berarti menjadikan seseorang sebagai pencegah suatu sengketa. Lembaga ini telah dikenal sejak zaman praIslam. Pada masa itu, meskipun belum terdapat system peradilan yang terorganisir, setiap ada perselisihan mengenai hak milik waris dan hak-hak lainnya seringkali diselesaikan melalui bantuan juru damai atau wasit yang ditunjuk oleh masing-masing pihak yang berselisih

CITA HUKUM DAN SISTEM NILAI ETIKA ADVOKAT DALAM PENYELESAIAN SENGKETA HUKUM KELUARGA ISLAM

The purpose of the advocacy process in resolving Islamic family law disputes is to bring about justice, so that it requires treatment and advocacy in accordance with Islamic teachings that originate from the Koran and hadith by promoting commendable morals. This condition is a legal ideal (rechtsidee) and an ethical value system for advocates in resolving Muslim family law disputes. This research is a normative legal research with a statue approach, a conceptual approach and a philosophical/ushul fiqh approach (philosophy of Islamic law approach) then analyzed qualitatively. The ideals of the law and the ethical value system of advocates in the resolution of Islamic family law disputes are not limited to justice in positive law but also explore broader values and principles beyond positive law. These values and principles can be found through legal foundations and principles, namely the foundation of the Koran and Hadith, the basis of laws and regulations consisting of Pancasila and the 1945 Constitution, Law Number 18 of 2003 Concerning Advocates, and the Indonesian Advocate Code of Ethics for the Year 2002, philosophical foundation, theoretical foundation, juridical foundation, and sociological foundation which become advocate ethical values system through values, norms, and morals that have concepts and are interrelated and complement each other in the advocate ethics system through basic values then are translated into instrumental and concrete values be a praxis value in resolving Islamic family law disputes

BANKERS’ ATTITUDES TO THE LEGAL POSITION OF BANK INTEREST: NEW INSIGHTS FOR THE DEVELOPMENT OF FIQH WASATIYAH MALIYAH

This study explains the phenomena of certain Indonesian bankers’ fear regarding bank interest. This anxiety led bankers both of conventional and sharia to extreme attitudes such as the decision of employees to stop working or move to work in Islamic banks, assuming that his position is correct and considers conventional bankers to be illegitimate work. These two understandings and attitudes underlie the authors interested in analyzing and discovering how to build a tolerant and moderate fiqh concept in the world of Islamic banking and finance. This research uses a type of qualitative-descriptive research, with a prophetic approach and fiqh tolerance approach or fiqh wasatiyah in the field of Islamic banking and finance. The theory of maqasid al-sharia al-iqtishadiyyah is used as the ground theory of this paper. The results of this research show that: first, the anxiety of conventional bank employees is caused by factor of understanding and interpretation that bank that uses the interest system is usury system and usury is illegal. Second, that understanding and attitude of extremism can be seen as stopping work suddenly, disappearing without any reason, changing how to dress, easily forbidding something, and finally stop working in conventional bank

Buku ajar etika profesi advokat

Buku ini merupakan bahan ajar pada bahasan etika profesi hukum yang yang memiliki kewajiban yang sangat penting dalam upaya penegakan supremasi hukum yaitu advokat. Sebagai profesia mulia (officium nobile) maka advokat harus memiliki semangat perjuangan untuk terselenggaranya peradilan yang jujur dan adil. Advokat merupakan pekerjaan yang dikualifikasikan sebagai profesi sehingga dalam menjalankan profesi sebagai advokat terikat oleh adanya kode etik

Advokat mulia (Paradigma hukum profetik dalam penyelesaian sengketa hukum

Buku ini mencoba menguraikan etika advokat sebagai seorang penegak hukum yang dikenal sebagai profesi mulia (officium nobile) khususnya di bidang hukum keluarga Islam yang membahas mengenai etika advokat dalam penyelesaian sengketa hukum keluarga Islam melalui paradigma hukum profetik melalui kandungan Alquran yang berisi konsep dan sejarah yang dibawa dan dicontohkan oleh Nabi Muhammad SAW serta landasan etika advokat dalam penyelesaian sengketa hukum keluarga terdiri dari beberapa landasa