Suchergebnisse

This paper analyzes the distinction of Islamic law in Indonesia as a role model of Indonesian Islam (Islam Nusantara). The underlying question is that what are the disticntions of Indonesian Islamic law which can be a role model for Indonesian Islam. The purpose of this paper is to identify the characteristics of Islamic law in Indonesia as well as to elaborate the distinctiveness of Indonesian Islam as a role model. It is showed that Islamic law in Indonesia has been well integrated into Indonesian culture and Indonesian legislations. Indonesian Islam (Islam Nusantara) initiated by Nahdatul Ulama shows its capacities to accommodate local wisdom (culture) and Islamic law, so that there is no conflict among them. It is peaceful, pluralistic and egalitarian approach, and there will be 'role model' for Islamic civilization. ; Artikel ini menjelaskan tentang hukum Islam di Indonesia sebagai role model Islam Indonesia (Islam Nusantara). Pertanyaan penting dalam tulisan ini adalah bagaimana distingsi hukum Islam di Indonesia yang bisa dijadikan role model pelaksanaan hukum Islam di Indonesia. Tulisan ini bertujuan untuk megidentifikasi karakteristik hukum Islam di Indonesia dan mengelaborasi Islam Indonesia sebagai role model. Hasil penelitian menunjukkkan bahwa hukum Islam di Indonesia telah terintegrasi ke dalam budaya Indonesia dan hukum nasional. Islam Indonesia (Islam Nusantara) yang diinisiasi oleh organisasi Nahdatul Ulama menunjukkan kapasitasnya dalam mengakomodir budaya lokal dan hukum Islam. Jadi, tidak ada konflik antara keduanya. Karena pendekatannya yang damai, plural, dan egaliter sehingga dapat dijadikan sebagai role model peradaban Islam.

This article examines the prevalence of child marriage in South-Sulawesi Indonesia including people's perceptions and its factors contributing to child marriage and the use religion to justify their actions. They perceive child marriage as the marriage conducted prior to the age of 16 for woman and of 19 for man as stipulated in the Marriage Law No.1 of 1974, as well as the marriage before 'akil balig'. Various determinants for child marriage are cultural norms or values of 'siri' (shame) for family honour; family prestige and kinship; uneducated parents; economic burden for family and inconsistency in legislation. No religious teachings or Islamic Law clearly support the prevalence of child marriage because the purpose of marriage in Islam is to perform a happy and harmonious relationship among the couple. The use of the Prophet Muhammad's marriage to Aisha in the age of six as the fundamental basis for child marriage is unjustified.[Tulisan ini membahas kasus-kasus pernikahan anak di Sulawesi Selatan, termasuk persepsi masyarakat dan faktor-faktor pendukungnya diantaranya penggunaan dalil agama (Islam) untuk membenarkan tindakan tersebut. Masyarakat memahami pernikahan anak sebagaimana tercantum dalam UU Pernikahan No. 1 Tahun 1974 bahwa pernikahan anak terjadi pada usia dibawah 19 tahun bagi laki-laki dan 16 tahun bagi perempuan dan atau mereka yang belum akil balig'. Beberapa factor dominan dalam pernikahan anak antara lain; norma adat lokal ('siri), kehormatan keluarga dan kerabat, orangtua yang kurang terpelajar, beban ekonomi keluarga dan ketidakkonsisten penegakan peraturan. Pada dasarnya tidak ada ajaran Islam atau fiqih yang secara tegas mendukung pernikahan anak karena tujuan dari pernikahan dalam Islam adalah kebahagiaan dan keharmonisan hubungan antar suami istri. Menggunakan rujukan pernikahan Nabi Muhammad dengan Aisyah saat usia enam tahun merupakan perkara yang tidak bisa dibenarkan.]

This study describes the political dynamics of Muhammadiyah and its relevance to the constitutional concept from Islamic political perspective. This research uses descriptive, and historical approach. The results of the study finds out: First, the characteristics of an Islamic state are applying God's law, adopting a form of leadership, being universal, not totalitarian, and applying a humane leadership pattern. This character is supported by a leadership system based on basic principles in the Islamic state (al-mabda 'al-asāsī fi dawlah al-Islamiyyah) which includes: trustworthiness (al-amānah), deliberation (al-syūrā), equality (al- musāwā), justice (al-'adālah), and plurality (al-ta 'addudiyya). Second, the Muhammadiyah doctrine originates from the al-Qur'an and al-Hadith and contains a system of beliefs, thoughts, and actions which, as a whole, is accumulated into the ideology and values of the Muhammadiyah movement. This doctrine is then outlined in Muhammadiyah's statute and Bylaws (AD/ART) and covers all steps and strategies for the struggle, personality, beliefs and way of life of Muhammadiyah. Third, political theology and universal and fundamental religious understanding serve as guidelines, and at the same time, as the blueprint for Muhammadiyah's political midset which is implemented through political and cultural channels in the realm of high, allocative politics.