http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/issue/feed Al-Manahij: Jurnal Kajian Hukum Islam 2018-04-25T02:34:38+00:00 Bani Syarif Maula almanahij@iainpurwokerto.ac.id Open Journal Systems <p>Al-Manahij: Jurnal Kajian Hukum Islam (Journal of Islamic Law Studies) is published by Faculty of Syariah, Institute for Islamic Studies (IAIN) Purwokerto, Indonesia.<br><br>The subject covers textual and fieldwork studies with various perspectives of Islamic law. Al-Manahij is published twice a year, presenting qualified scholarly articles. It always places Islamic law in the central focus of academic inquiry, and invites any comprehensive observation of Islamic law as a system of norms in Muslim society. This journal is a forum for debate for scholars and professionals concerned with the Islamic law and Islamic legal cultures within local and challenging global contexts. Al-Manahij has become a medium of diffusion and exchange of ideas and research findings, so much so that researchers, writers, and readers have interacted in the scholarly manner.</p> http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1288 IMPLIKASI YURIDIS RIWAYAT TENTANG KESALAHAN PENULISAN DALAM MUSHAF USMANI 2018-02-22T13:12:29+00:00 Ahmad Rajafi ahmad.rajafi@iain-manado.ac.id <p style="margin: 0px 16.86px 0px 18.93px; line-height: normal;"><span style="margin: 0px; font-family: 'Times New Roman','serif';"><span style="font-size: medium;">The history of writing error in the Qur'an derived from Aisha and justified by Khalifa Uthman bin Affan received a different responses among Islamic researchers, both from the strictly rejecting that&nbsp;history of writing&nbsp;(<em>riwayat</em>) until to those who accepted the existence the <em>riwayat</em> but with different "reading". On the legal side (juridical), the existence of that <em>riwayat</em> can result in juridical implications, especially in the methodological aspect. Such thought is not driven by the negative domain, but it must be in a positive domain, where the existence of that <em>riwayat</em> provides more progressive and responsive <em>ijtihad</em>, whether the answer is for the diversion to the difference of&nbsp;<em>qira’at</em>&nbsp;or not, the Islamic texts will be read more critically, so the legal purpose of&nbsp;“suitable in every time and place”&nbsp;would be reached.</span></span></p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1289 PERAN BASYARNAS DALAM PENYELESAIAN SENGKETA EKONOMI SYARIAH 2018-02-22T13:12:33+00:00 M. Nurul Irfan Irfan nurul.irfan@uinjkt.ac.id Afwan Faizin nurul.irfan@uinjkt.ac.id Bukhori Muslim nurul.irfan@uinjkt.ac.id <p style="margin: 0px 16.86px 0px 18.93px; text-align: justify; line-height: normal;"><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">National Shariah Arbitration Board (Basyarnas) is one of the manifestations of the first established Islamic Arbitration in Indonesia. Basyarnas stands autonomously and independently as one of the legal instruments that resolve disputes of the parties, whether coming from within the environment of Islamic banks, Takaful Insurance, or any other party who needs it. In connection with the Basyarnas function, this article discusses the following three main issues: Firstly, the view of sharia economic actors on Basyarnas. Shariah economic actors generally consider the importance of Basyarnas’s position in settling disputes in Sharia economics. In the last five years (2010-2015) the number of disputes cases in Basyarnas (23 cases) is slightly higher than cases handled by the Religious Courts (20 cases). Secondly, the reason for sharia economic actors chooses the arbitration route because the process is faster, the cost is light and the verdict is final and binding and the secrets of the parties are maintained. Thirdly, the factors that influence the choice are also determined by the level of confidence of the sharia economic actors to the judges’ ability within the Religious Courts to resolve the dispute.</span></p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1291 KONSTITUSI EKONOMI SYARIAH DI INDONESIA 2018-02-22T13:21:35+00:00 Syaugi Syaugi syaugimubarakseff@yahoo.com <p style="margin: 0px 16.86px 0px 18.93px; text-align: justify; line-height: normal;">&nbsp;</p> <p style="margin: 0px 16.86px 0px 18.93px; text-align: justify; line-height: normal;">&nbsp;</p> <p style="margin: 0px 16.86px 0px 18.93px; text-align: justify; line-height: normal;"><span lang="SV" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">As a constitution, the Indonesian Constitution of 1945 regulates how the national economic system should be arranged and developed. In the perspective of constitution, the implementation of sharia economy does not mean the state directs a particular economic ideology. Philosophically, the ideals of Indonesian economic law is to initiate and prepare the legal concept of economic life. Shariah economy has a strong foundation both formally shariah and formallyconstitution. Formally shariah means the existence of shariah economy has a strong foundation in Indonesian legal system. Formally constitution means, in the context of the state, Shariah economy has a constitutional basis. The existence of laws relating to shariah economy shows that the Indonesian economic system givesa place to the shariah economy.</span></p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1294 REKONSTRUKSI IJAB DAN KABUL DALAM TRANSAKSI EKONOMI BERBASIS ONLINE 2018-02-22T13:12:43+00:00 Ridwan Ridwan ridwanparadise@yahoo.com <p style="margin: 0px 16.86px 0px 18.93px; text-align: justify;"><span style="font-size: medium;"><span lang="SV" style="margin: 0px; font-family: 'Times New Roman','serif';">In Islamic law, the position of incentives in the economic transaction becomes a determinant factor for the validity of a contract. The technical and consent in the formulation of classical jurisprudence is done physically, marked by a meeting between the parties involved in a contract site. The communication technology revolution has spawned an online-based transaction model that is e-commerce, or e-marketing, through internet technology tools where the parties involved do not meet physically and the contract object cannot be handed over directly. This reality illustrates the existence of gap in the Islamic law theory with an empirical practice that requires a legal answer. This article proves that online-based economic transactions are legitimate contracts in the view of Islamic law based on legal analogy argument, i.e.to equate an online contract with an orderpurchase contract. The construction of consent in an online-based contract must be based on certain norms, namely clarity of specification of goods, means of payment and technicality, technical delivery of goods, terms of the contract cancellation and terms of dispute. These detailed and rigorous rules are an illustration of the importance of caution in conducting online transactions to avoid losses by adhering to the </span><em><span lang="SV" style="margin: 0px; font-family: 'Times New Arabic','serif';">sadd al-zari&gt;’ah</span></em><span lang="SV" style="margin: 0px; font-family: 'Times New Roman','serif';"> method in order to close the possibility of emerging harmful.</span></span></p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1295 AMIL ZAKAT MENURUT HUKUM ISLAM DAN PERATURAN PERUNDANG-UNDANGAN 2018-02-22T13:12:50+00:00 Aden Rosadi adenrosadi@yahoo.com <p>Amil <em>zakah</em> (<em>zakah</em> manager/distributor) is one of supporting pillars to the success of <em>zakah</em> management. From juridical view, it is related to Islamic law, but politically it is close to the state policy especially the <em>zakah</em> management policy. The involvement of the state in <em>zakah</em> management depends on the fundamental issue that makes <em>zakah</em> as part of <em>qad}a&gt;’i&gt;</em> and <em>diya&gt;ni&gt;</em> law. Islamic law that has <em>diya&gt;ni&gt;</em> attribute is very dependent on the religious awareness of Islamic society itself. While the <em>qad}a&gt;’i&gt;</em> law involves certain institutions that have legal power to impose and ensure the enforcement of Islamic law in the society. Therefore, <em>zakah</em> managers require strong authority, because they will deal with the community with various level of faith. It is concluded that the success of <em>zakah</em> management should be supported by three aspects, namely substance, structural, and legal awareness.</p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1296 KEWENANGAN PEMERINTAH MENERAPKAN SANKSI TERHADAP PELAKU DISTORSI PASAR BERDASAR MAQĀSID AL-SYARĪ‘AH 2018-02-22T13:12:54+00:00 Jabbar Jabbar jabbar@ar-raniry.ac.id <p><span lang="IN" style="margin: 0px; color: #212121; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt;">The act of speculators distorting the market is quite unsettling. However, the <em>Sharia</em> texts show that this problem can be resolved using moral or <em>akhlāqī</em>. Then the question is whether the present government can overcome it by using <em>qadā'īe</em> imposing sanctions for distortion. Since the nature of <em>Sharia</em> is the universal and eternal, this issue must be answered comprehensively and holistically. For that reason, the <em>maqāsid</em> approach is operated with <em>istislāhiyyah</em> method. This method is also referred to as <em>al-ijtihād</em> <em>al-maqā</em></span><em><span lang="IN" style="margin: 0px; color: #212121; line-height: 115%; font-family: 'Times New Arabic','serif'; font-size: 12pt;">s}</span><span lang="IN" style="margin: 0px; color: #212121; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt;">idī</span></em><span lang="IN" style="margin: 0px; color: #212121; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt;"> which is done in two stages, namely <em>takhrīj</em> <em>al-manāt</em> and <em>tahqīq</em> <em>al-manāt</em>. It is believed that this method is quite relevant to answer two research questions. Firstly, how is <em>maqā</em></span><em><span lang="IN" style="margin: 0px; color: #212121; line-height: 115%; font-family: 'Times New Arabic','serif'; font-size: 12pt;">s}</span><span lang="IN" style="margin: 0px; color: #212121; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt;">id</span></em><span lang="IN" style="margin: 0px; color: #212121; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt;"> <em>al-syar'ah</em> in terms of market distortion? Secondly, does the government in <em>syar'i</em> be authorized to impose sanctions on the perpetrators of market distortion? The theory used to highlight this issue is the theory of <em>al-wāzi'</em> put forward by Ibn ‘Āsyūr. This conclu that the <em>Sharia</em> wants the circulation of goods in the market run smoothly. To that end, the government may impose sanctions if the distortion is done to the basic goods that can affect massively harm.</span></p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1297 MENYOAL HUKUM NIKAH MISYAR DALAM POTENSINYA MEWUJUDKAN MAQAṢID AL-AṢLIYYAH DAN AL-TAB’IYYAH DALAM PERKAWINAN UMAT ISLAM 2018-02-22T13:13:02+00:00 Busyro Busyro abusyafiq_alsyabani@yahoo.com <p style="margin: 0px 16.8px 0px 18.93px; text-align: justify; line-height: normal; unicode-bidi: embed; direction: ltr;"><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">The main purpose of marriage is having progeny besides for having happy and restful life. It is common saying that every people that get married are having kids besides other purposes in their li</span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">v</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">e</span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">s</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">. Unlike</span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> the purpose of common marriage,</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> the main purpose of <em>nikah </em></span><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">misya&gt;r</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">is not for having kids. Yet, <em>nikah </em></span><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">misya&gt;r</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> is the marriage that aim</span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">s</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> only </span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">to </span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">hav</span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">e</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> life together </span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">legally</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> and </span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">to </span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">get sexual pleasure. This kind of marriage is done like common marriage in Islamic law that still fulfil</span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">s</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> the requirements and the principles of marriage. Some of <em>Ulama</em></span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">s</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> see that <em>nikah </em></span><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">misya&gt;r</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> is allowed to do. They argue that the purpose of marriage is not only for having descendant, but also for enjoyment and happiness. Ignoring to have kids in marriage aim actually is not a digression of Islamic rules. Otherwise, some of <em>Ulama</em> strongly forbid this kind of marriage because it does not actualize the interest of marriage that is to have posterity. However, in </span><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">maqa&gt;</span></em><em><span lang="IN" style="margin: 0px; font-size: 12pt;">ṣ</span></em><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">id al-a</span></em><em><span lang="IN" style="margin: 0px; font-family: 'Cambria','serif'; font-size: 12pt;">ṣ</span></em><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">liyyah</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> (primary purpose of </span><em><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">s</span></em><em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">yari’ah</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">) and </span><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">maqa&gt;</span></em><em><span lang="IN" style="margin: 0px; font-family: 'Cambria','serif'; font-size: 12pt;">ṣ</span></em><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">id al-tab’iyyah</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> (secondary purpose of </span><em><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">s</span></em><em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">yari’ah</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">) view<em>, nikah </em></span><em><span lang="IN" style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">misya&gt;r</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> should be banned because it clearly infringe</span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">s the</span><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> will of </span><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">The Lawmaker, </span><em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">al-Syâri’</span></em><span lang="IN" style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> (Allah).</span></p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1299 POLEMIK DI SEPUTAR HUKUM ISBAT NIKAH DALAM SISTEM HUKUM PERKAWINAN INDONESIA 2018-02-22T13:13:27+00:00 Ramdani Wahyu Sururie ramdani.wahyu@uinsgd.ac.id <p>"<em>Isbat nikah</em>" is the verification of a marriage. Juridically, marriage verification is regulated under the laws such as Law No. 1 of 1974 on Marriage, Law Number 7 of 1989 on Religious Courts, and Law No. 3 of 2006 and Law Number 50 of 2009 on Changes in the Religious Courts Act. The regulations stipulate that marriage verification is allowed for marriage performed before the Law Number 1 of 1974. In practice, marriage verification submitted to the Religious Court is done after the enactment of Law Number 1 of 1974. The acceptance of "marriage verification" by the Religious Court for the marriage taken place after the 1974 Marriage Law was based on the Compilation of Islamic Law (KHI), whereas KHI's legal status is not included in the Indonesian legal order. The essence of marriage verification is a legal determination. This means that a verified marriage remains valid because the marriage that is verified is merely on administrative reason. The position of marriage verification is a part of giving legal protection and legal certainty. The position of the KHI, which regulates in more detail the marriage verification, functions regulatively in the midst of a vacuum of religious judicial law. In addition, the judge may decide whether to grant or deny the application of marriage verification. Thus, it can be concluded that the nature of marriage verification is a part of legal discretion.</p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1300 KEDUDUKAN KORBAN PENYALAHGUNAAN NARKOTIKA DALAM HUKUM PIDANA INDONESIA DAN HUKUM PIDANA ISLAM 2018-02-22T13:13:33+00:00 Vivi Ariyanti vivi_alya@ymail.com <p style="margin: 0px 16.86px 0px 18.93px; text-align: justify; line-height: normal;"><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;">The term of drug abuse victims in the Act No. 35 of 2009 on Narcotics refers to a person who inadvertently uses narcotics, for being persuaded, tricked, deceived, coerced, and/or threatened to use narcotics. However, both addicts and the individual self-use drug abusers are in factvictims of syndicates of illicit narcotics trafficking. In addition, the spirit contained in the Narcotics Act also implies that narcotics addicts and abusers are victims of criminal acts of others in the form of illegal drug trafficking.Therefore, the Narcotics Act stipulates the obligation to undergo medical rehabilitation and social rehabilitation for addicts and self-use of drug abusers.On the contrary, Islamic law does not distinguish the term addicts, narcotics abusers, or victims of narcotics abuse. Islamic law tends to equate all these categories as perpetrators of narcotics abusers except those who are truely forced by others. In Islamic law, the punishment for them according to some scholars is the sanction of </span><em><span style="margin: 0px; font-family: 'Times New Arabic','serif'; font-size: 12pt;">h}udu&gt;d</span></em><span style="margin: 0px; font-family: 'Times New Roman','serif'; font-size: 12pt;"> which is equated with the <em>khamr</em>(alcohol) drinkers, that is whipped as much as eighty times. While the opinion of other ulema, the penalty is <em>ta’zir</em>, of which form submitted to the ruler/government/judge. Thus, this type of <em>ta’zir</em> sanction in Islamic law is more in line with the prevailing laws and regulations in Indonesia.</span></p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/1301 DEKONSTRUKSI HIJAB 2018-02-22T13:13:39+00:00 Wardah Nuroniyah wardah.faza@yahoo.com <p>Hijab has always been a controversial issue. Some Muslims consider it a mandatory command of God, while others consider it a cultural practice that can change so that the law is not the wearing of hijab itself. This paper examines the meaning of hijab in the Qur'an by using a mechanism commonly referred to as double investigations / double movement, i.e. by examining the context of the first time the hijab was revealed, to whom and how was the social construct of the hijab when the verses of hijab was firstly enforced. The next investigation is the semantic meaning contained in the hijab rhetoric and its sociological implications. In terms of the methodology for this study of hijab, the authors perform a falsification test to find out whether the hijab concept that has existed is still relevant to present reality or not, and to seek the truth that is adapted to the present reality. This paper concludes that the Qur'anic teaching on hijab can adapt to the context of a modern woman as smoothly as it adapted to the early Muslim community 14 centuries ago. This adaptation can be proven if the Qur'anic texts are interpreted by taking into account the social context of Muslim societies with their social changes.</p> 2017-12-01T00:00:00+00:00 ##submission.copyrightStatement## http://ejournal.iainpurwokerto.ac.id/index.php/almanahij/article/view/763 MENYOAL HUKUM NIKAH MISYȂR DALAM POTENSINYA MEWUJUDKAN MAQȂṢID AL-AṢLIYAH DAN TAB’IYAH DALAM PERKAWINAN UMAT ISLAM 2018-04-25T02:34:38+00:00 busyro busyro busyro.pro18@gmail.com <p align="center"><strong>Abstrak</strong></p><p>Tujuan utama disyariatkannya perkawinan adalah untuk menghasilkan keturunan, sedangkan tujuan-tujuan lainnya adalah untuk mewujudkan kebahagiaan, ketenangan, dan sebagainya. Dengan demikian, setiap terjadi akad pernikahan, maka sudah merupakan suatu kemestian bagi setiap pasangan suami istri mempunyai keinginan mendapatkan keturunan dari pernikahan mereka, di samping keinginan-keinginan lainnya yang membuat pasangan suami istri menjadi senang dan bahagia. Berbeda dengan nikah <em>misyâr</em>, walaupun syarat dan rukun nikah sudah dipenuhi, sebagaimana pernikahan pada umumnya, namun dalam pernikahan ini tujuan utama yang hendak dicapai bukan untuk mendapatkan keturunan. Kehalalan berdua-duaan, berhubungan suami istri, mendapatkan kesenangan biologis, sepertinya menjadi tujuan utama pernikahan. Dalam konteks inilah, sebagian ulama membolehkan terjadinya nikah ini, karena menurut mereka tujuan yang hendak dicapai dalam pernikahan bukan hanya untuk mendapatkan keturunan, tetapi juga untuk mendapatkan kesenangan. Tujuan untuk mendapatkan kesenangan itu tidak dapat dikatakan menyimpang dari aturan agama. Sebagian lainnya justru mengharamkannya karena pernikahan ini tidak bertujuan untuk mewujudkan maslahah utama dari pernikahan, yaitu mendapatkan keturunan. Apabila dihubungkan dengan kajian <em>maqâṣid al-aṣliyah dan maqâṣid al-tab’iyah</em>, maka pendapat ulama yang membolehkan terjadinya nikah <em>misyâr</em> ini sepertinya tidak sesuai dengan keinginan <em>al-Syâri’</em> dalam mensyariatkan menikah. Oleh karena itu selayaknya pernikahan tersebut dilarang.</p><p><strong>Kata Kunci:</strong> <em>Nikah misyâr, maqâṣid al-aṣliyah, maqâṣid al-tab’iyah, keinginan al-Syâri’</em></p><p>The main purpose of marriage is having progeny besides for having happy and restful life. It is common saying that every people that get married are having kids besides other purposes in their life. Unlike <em>nikah misyâr</em>, that the main purpose of having married is not for having kids. Yet, <em>nikah misyâr</em> is the marriage that aimed is only for having life together allowed and getting sexual pleasure. This kind of marriage is done like common marriage in Islamic law that still fulfilling the requirements and the principles of marriage. Some of <em>Ulama</em> see that <em>nikah misyâr</em> is allowed to do. They argued that the purpose of marriage is not only for having descendant, but also for enjoyment and happiness. Ignoring to have kids in marriage aim actually is not a digression of Islamic rules. Otherwise, some of <em>Ulama</em> strongly forbid this kind of marriage because it does not actualize the interest of marriage that is to have posterity. However, in <em>maqâshid al-ashliyyah</em> (primary purpose of <em>Syari’ah</em>) and <em>maqâshid al-tab’iyyah</em> (secondary purpose of <em>Syari’ah</em>) view<em>, nikah misyâr</em> should be banned because it clearly infringe will of <em>al-Syâri’</em> (Allah).</p><p>misyâr, maqâṣid al-aṣliyah, maqâṣid al-tab’iyah, will of al-Syâri’</p> 2018-04-25T02:34:36+00:00 ##submission.copyrightStatement##