POSITIVISASI HUKUM ISLAM DI INDONESIA PADA MASA PENJAJAHAN HINGGA MASA ORDE BARU

Artikel yang berjudul “Positivisasi Hukum Islam di Indonesia Pada Masa Penjajahan Hingga Masa Orde Baru†ini membahas perkembangan positivisasi hukum Islam di Indonesia dan menganalisis kesesuaiannya dengan pembangunan hukum nasional di Indonesia pada masa penjajahan Belanda dan Jepang hingga masa Orde Baru di bawah kepemimpinan Presiden Soeharto.  Setelah dilakukan kajian, penulis berkesimpulan bahwa positivisasi hukum Islam di Indonesia pada masa-masa tersebut mengalami pasang surut sesuai dengan kebijakan politik dan hukum yang diterapkan. Pada masa penjajahan, hukum Islam diakui sebagai hukum positif dengan diterapkannya teori receptio in complexu yang kemudian ditentang dengan teori receptie. Pada masa Orde Lama, posisi hukum Islam suram. Kemudian posisi hukum Islam mulai membaik pada masa Orde Baru melalui lahirnya Undang-Undang tentang Perkawinan meskipun mengalami banyak tantangan karena kondisi pluralitas bangsa Indonesia.Â

Islamic Effect on Calender of Javanese Community

The entry of Islam in Java resulted in a meeting of new cultures into the level of community life in Java. This study aims to provide an overview of the cultural influences brought by Islam to previous cultures that already exist in Java, especially in the community calendar system used. The results of the study show that Javanese society before the arrival of Islam has several calendar of Pranatamangsa calendar (calendar season) and calendar Saka or Java (calendar from Hindu India). After the entry of Islam, bring a new calendar of the Hijri calendar. Then In the year 1625 M, Sri Sultan Muhammad or famous with Sultan Agung Anyokrokusumo trying hard to spread the religion of Islam on the island of Java in the kingdom of Mataram by issuing a decree to change the calendar Saka. The calendar dates in Java were used until the 17th century, since that time the acculturation of two calendars, the Hijri calendar with the calendar Saka, the result of change is by changing the months on the calendar Saka into the calendar month of Hijri and Calendar Saka calendar is replaced by the term hijaiyah in the Qur\u27an

Pandangan Masyarakat Islam Surabaya terhadap Kriminalisasi Nikah Sirri dalam Reformasi Hukum Keluarga di Indonesia

The people who committed unregistered marriage as criminal and penalized by imprisonment has created some problems. Marriage in Islam is considered as worship so it is not supposed to be criminalized. On the other hand, most leaders and figures in Surabaya opprove to criminalize who committed sirri marriage and polygamy as criminal and punished by imprisonment has created as worship so it is not supposed to be criminalized. On the other hand, most leaders and figures in Surabaya approve to criminalize sirri marriage. Furthermore, a husband who refuses to take responsibility, someone who acts as a trustee but entitled to do it and divorce which was not conducted by the judicial court can also be considered as criminal acts.Pelaku perkawinan sirri dipersepsi secara pro dan kontra oleh masyarakat Islam Surabaya. Sebagian menganggapnya sebagai sebuah pelanggaran dengan ancaman pidana penjara karena menimbulkan permaslahan tersendiri. Mengapa menikah yang nota bene merupakan ibadah justru harus dikriminalisasi. Di sisi lain, secara umum para tokoh di Surabaya menyetujui upaya pemerintah untuk mengkriminalisasi pelaku kawin sirri. Selain itu, suami yang menolak untuk bertaqnggungjawab dan seseoerang yang bertindak sebagai wali pada hal ia tidak berhak untuk melakukannya serta perceraian yang dilakukan di luar sidang pengadilan pun dapat dikenakan tindak pidana kriminal. Kata Kunci: Kriminalisasi dan nikah sirr

Pemikiran Kyai NU tentang Relasi Agama dan Negara

From time to time, the kyai (indonesian traditional muslim leaders) which are the main actors of Nahdlatul Ulama have played important roles in the making of fundamental policies in the relationship between religion and the state. Occassionaly, their policies are considered opportunistic. Such labels are drawn from  their political manourvres during the period of Soekarno’s Guided Democracy and Soeharto’s New Order. For example, it was NU that initiate the status of waly al-amr al-darury bi al-shaukah (the real power holder) to Soekarno during his Guided Democracy. On the other occasion, Nahdlatul Ulama worked closely with other Islamic parties to fight for Islam as national ideology in constitution committee during the period of parliamentary democracy.Indeed, the kyai always look up all decisions on the ground of Islamic jurisprudence, including political ones. One particular principle in Shafi’iy school of law is a legal maxim saying that the state is an institution whose task is to generate welfare for community, in the world and hereafter. As a consequence, one must not act against the government. Rebel and treason is prohibited. Moreover, status qou is better than chaos and anarchy in the absence of authority. In this way, the relationship between religion and state is a mutual one

Menguak Nilai-Nilai Demokrasi dalam Islam

Democracy is a political concept about which all people discuss nowadays. It has become integral and inseparable part of modern life. All people from many countries proclaim that their countries are democratic. Though, Hamid Enayat has asserted that no form of government can be called democratic with our current understanding without fulfillment of several principles and clear stipulation in its constitution. A couple essential principles is acknowledgment of human rights, rule of law, equality before the law of all citizens regardless of their tribes, races, and ethnic groups,  likelihood of state decisions with the popular consent, and high level tolerance    towards unconventional and unorthodox views.On the other hand, some modern writers have proclaimed that the concept of political Islam is democratic. This article discovers democratic values available in Islamic teaching. Is it true that Islamic teaching contains those values? Are there fundamental differences between modern democratic values with those in Islamic teaching and those practiced throughout Islamic history? Such questions should be put forward to avoid misunderstanding and clash between Islam and democracy. It is that basis that this article wishes to observe the concept of political Islam from the perspective of principles on which unit of socio-political is founded and at the same time locate merging points between the application of Islamic shura principles and the main aim of a democratic government

Pengaruh Ikhtilâf al-Ḥadîth terhadap Penalaran Hukum Islam

Difference of opinion is highly respected in Islam. The Prophet of Islam is even reported to have said that, difference of opinion is divine providence?. This paper tackles this issue particularly within the science of prophetic tradition, and relates it to the way Muslim legalists develop the logics of law. The paper first argues that difference of opinion is not only natural but also needed in legal and social life. It is also viewed in terms of social conflict a requirement for a social integration. The paper speaks of the two sources of Islam?the Quran and the prophetic tradition?as supportive of this difference of opinion and shows that the prophet, his companions, and closest followers are all involved in debate stemmed from their difference of opinion. This difference is the natural consequence of the difference in the level of understanding, different language, culture, way of thinking, custom, and the extent to which the companions are in engaged in the activities of the prophet

Positivisasi Hukum Islam di Indonesia Era Reformasi

The Islamic law in Indonesia has evolved from time to time in line with the demands of the changing history. Recently, and during the era of reformasi?it is commonly known so?the Islamic law has been progressively positivised. By this we mean the dynamics within which the Islamic law has the ability to respond to the new situation that requires the re-thinking of some of its dictums. The role of the government has equally been good; it is completely supportive of this process. This shift in direction taken by Islamic law is due to the fact that the colonial law in the country has become rotten. It is no longer able to deal with the ever-changing situations of this Muslim-majority country. This paper discusses this historic turn, and embarks on the debate concerning the advantages of the Islamic law for a Muslim country like Indonesia. The paper also links this development with the democratic system that the country has adopted. It argues that democracy does serve as a pre-condition in which a revealed law like Syari?ah can prevail

Pengaruh Islam Terhadap Kalender Masyarakat Jawa

The entry of Islam in Java resulted in a meeting of new cultures into the level of community life in Java. This study aims to provide an overview of the cultural influences brought by Islam to previous cultures that already exist in Java, especially in the community calendar system used. The results of the study show that Javanese society before the arrival of Islam has several calendar of Pranatamangsa calendar (calendar season) and calendar Saka or Java (calendar from Hindu India). After the entry of Islam, bring a new calendar of the Hijri calendar. Then In the year 1625 M, Sri Sultan Muhammad or famous with Sultan Agung Anyokrokusumo trying hard to spread the religion of Islam on the island of Java in the kingdom of Mataram by issuing a decree to change the calendar Saka. The calendar dates in Java were used until the 17th century, since that time the acculturation of two calendars, the Hijri calendar with the calendar Saka, the result of change is by changing the months on the calendar Saka into the calendar month of Hijri and Calendar Saka calendar is replaced by the term hijaiyah in the Qur'an.Masuknya Islam di Jawa menghasilkan sebuah pertemuan budaya baru ke dalam kehidupan masyarakat di Jawa. Penelitian ini bertujuan untuk memberikan gambaran umum tentang pengaruh budaya yang dibawa oleh Islam terhadap budaya sebelumnya yang sudah ada di Jawa, terutama dalam sistem kalender masyarakat yang digunakan. Hasil penelitian menunjukkan bahwa masyarakat Jawa sebelum kedatangan Islam memiliki beberapa kalender, yaitu Pranotomongso (kalender musim) dan kalender Saka atau Jawa (kalender dari Hindu India). Setelah Islam datang, membawa kalender Hijriah. Kemudian Pada tahun 1625 M, Sri Sultan Muhammad atau yang terkenal dengan Sultan Agung Anyokrokusumo berusaha keras menyebarkan agama Islam di pulau Jawa di kerajaan Mataram dengan mengeluarkan keputusan untuk mengubah kalender Saka. Kalender Saka di Jawa digunakan sampai abad ke-17 M, sejak saat itu akulturasi dari dua kalender, kalender Hijriah dengan kalender Saka menghasilkan perubahan dengan mengubah bulan kalender Saka menjadi bulan kalender Hijriah. Kemudian daur Kalender Saka diganti dengan istilah hijaiyah dalam Al Qur'an. Dan menghasilkan ketentuan setiap 120 sekali dilakukan perubahan untuk menyesuaikan dengan kalender Hijriyah