AlAhwal Jurnal Hukum Keluarga Islam最新文献

{"title":"THE PRACTICE OF SUBSTITUTE HAIRS IN INDONESIAN RELIGIOUS COURT: Restricted Interpretation","authors":"Fathul Mu’in, Faisal Faisal, Arif Fikri, H. S. Asnawi, M. Nawawi","doi":"10.14421/ahwal.2023.16107","DOIUrl":"https://doi.org/10.14421/ahwal.2023.16107","url":null,"abstract":"As part of reformation outcomes, the substitute heir in Islamic inheritance law has been long heeded by Indonesian jurists. However, amidst the facet of the traditional scheme, Indonesian Religious Court judges (judex factie) have not shared the same implementation of this succession. This article endeavors to examine the practice of substitute heir in the field. Relies on the Religious Court decisions as the primary source, this article argues that the norm of substitute heir (Article 185 of The Compilation of Islamic Law) has been implemented restrictedly according to The Compilation and the Supreme Court consensus. Restricted interpretation means the descendants of the pre-deceased side-relative was not accounted as substitute heir. It implies that the state reformation attempt in Islamic inheritance law has not come into play in the way the state desires.[Sebagai bagian dari hasil reformasi, substitute heir dalam hukum waris Islam telah lama diperhatikan oleh para ahli hukum Indonesia. Namun, di tengah sisi skema tradisional, hakim Pengadilan Agama Indonesia (judex factie) belum memiliki kesamaan pelaksanaan suksesi ini. Artikel ini mencoba mengkaji praktek penerapan substitute heir di lapangan. Berpijak pada putusan Pengadilan Agama sebagai sumber data utama, artikel ini berargumen bahwa norma substitute heir (Pasal 185 Kompilasi Hukum Islam) telah dilaksanakan secara terbatas menurut Kompilasi dan konsensus Mahkamah Agung. Penafsiran terbatas berarti keturunan dari kerabat menyamping yang telah meninggal dunia terlebih dahulu tidak diperhitungkan sebagai substitute heir. Ini menyiratkan bahwa upaya reformasi negara dalam hukum waris Islam belum diterapkan sesuai yang diinginkan negara.]","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48719985","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"FULFILLING CHILDREN'S RIGHTS THROUGH POST-DIVORCE RELATIONSHIPS: An Investigation from Bima","authors":"Feni Agustina","doi":"10.14421/ahwal.2023.16108","DOIUrl":"https://doi.org/10.14421/ahwal.2023.16108","url":null,"abstract":"This article sheds light on the fulfillment of children's rights after divorce. The fulfillment of children's rights is explained by examining the relationships built by divorced parents. To collect data, interviews were conducted with divorced couples who have children. Taking place in Bima, West Nusa Tenggara, this article identifies at least three patterns of post-divorce parental relationships: (1) the relationship built by both ex-spouses, (2) the relationship built by only one of them, and (3) the relationship that is not built by both ex-spouses. It is arguable to say that the relationship built by both ex-spouses is the best for fulfilling the rights of the child. Conversely, the last type of relationship is mostly ineffective in many cases.[Artikel ini membahas tentang pemenuhan hak-hak anak pasca perceraian. Pemenuhan hak anak dijelaskan setelah meneliti relasi yang dibangun oleh orang tua yang bercerai. Data dikumpulkan dengan melakukan wawancara terhadap pasangan-pasangan yang telah bercera dan memiliki anak. Mengambil tempat penelitian di Bima, Nusa Tenggara Barat, artikel ini menemukan setidaknya terdapat tiga pola relasi orang tua pasca perceraian: (1) relasi yang dibangun oleh kedua mantan pasangan, (2) relasi yang dibangun oleh salah satunya, dan (3) relasi yang enggan dibangun oleh kedua mantan pasangan. Relasi yang dibangun oleh dua mantan pasangan merupakan relasi yang terbaik bagi pemenuhan hak-hak anak. Sedangkan relasi tipe terakhir sama sekali tidak efektif dalam pemenuhan anak.]","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46989512","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"TINJAUAN HUKUM PROGRESIF TERHADAP WASIAT WAJIBAH BAGI KERABAT NON MUSLIM","authors":"M. Ridwan","doi":"10.30863/as-hki.v5i1.4028","DOIUrl":"https://doi.org/10.30863/as-hki.v5i1.4028","url":null,"abstract":"","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":"50 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74494078","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"MANAGING ‘BALIGH’ IN FOUR MUSLIM COUNTRIES: Egypt, Tunisia, Pakistan, and Indonesia on the Minimum Age for Marriage","authors":"Ahmad Ropei, M. Huda, Adudin Alijaya, Fakhry Fadhil, Fitria Zulfa","doi":"10.14421/ahwal.2023.16106","DOIUrl":"https://doi.org/10.14421/ahwal.2023.16106","url":null,"abstract":"In Islamic law, the concept of baligh has long been debated among clerics. The debate also appears to have resulted in different rules regarding the minimum age of marriage among Muslim countries. This paper aims to reveal the maturity standard regarding the minimum age of marriage in four Muslim countries: Egypt, Pakistan, Tunisia, and Indonesia. This paper is based on library research and employs a comparative study approach. This paper argues that Egypt, Pakistan, Tunisia, and Indonesia have a different minimum age for marriage. In Egypt and Pakistan, the minimum age for marriage is 18 years for men and 16 years for women. However, Pakistan has gone further by instituting legal sanctions if the regulation of the minimum age is violated. In Tunisia, the minimum age for marriage is 18 years for men and women, while in Indonesia it is 19 years for men and women. The determination of the minimum age for marriage is intended for several purposes, including limiting the number of early marriages, reducing the divorce rate, and preparing a strong national generation through the maturity of the marriage age. These interests, from the perspective of Islamic law, are the manifestation of the principle of maslahah (fundamentally aimed at achieving goodness and rejecting harm concerning marital life).[Dalam hukum Islam, konsep balig sudah lama diperdebatkan di kalangan ulama. Perdebatan tersebut juga tampaknya telah menghasilkan aturan yang berbeda mengenai usia minimum pernikahan di antara negara-negara Muslim. Tulisan ini bertujuan untuk mengungkapkan standar kedewasaan mengenai usia minimum menikah di empat negara Muslim: Mesir, Pakistan, Tunisia, dan Indonesia. Makalah ini didasarkan pada penelitian kepustakaan dan menggunakan pendekatan studi komparatif. Tulisan ini berpendapat bahwa Mesir, Pakistan, Tunisia, dan Indonesia memiliki perbedaan usia minimum untuk menikah. Di Mesir dan Pakistan, usia minimum untuk menikah adalah 18 tahun untuk laki-laki dan 16 tahun untuk perempuan. Namun, Pakistan telah melangkah lebih jauh dengan memberikan sanksi hukum jika peraturan usia minimum dilanggar. Di Tunisia, usia minimum untuk menikah adalah 18 tahun untuk pria dan wanita, sedangkan di Indonesia adalah 19 tahun untuk pria dan wanita. Penetapan usia minimal menikah dimaksudkan untuk beberapa tujuan, antara lain membatasi jumlah pernikahan dini, menekan angka perceraian, dan mempersiapkan generasi bangsa yang kuat melalui pendewasaan usia pernikahan. Kepentingan-kepentingan tersebut, dalam perspektif hukum Islam, merupakan manifestasi dari prinsip maslahah (menarik kebaikan dan menolak keburukan dalam kehidupan berumah tangga).]","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46620832","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"PROBLEMATIKA PENCATATAN PERKAWINAN PADA KUA SE-KOTA MADIUN DITINJAU DARI MAQASID SYARI’AH","authors":"A. Mustofa, Marwa Maratus Sholeha, Moh. Anang Darwisyi","doi":"10.30863/as-hki.v5i1.4016","DOIUrl":"https://doi.org/10.30863/as-hki.v5i1.4016","url":null,"abstract":"","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":"50 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90836738","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"TINJAUAN MAQASID SYARI’AH TERHADAP PENCATATAN PEKAWINAN","authors":"Tenggo Subangun Harahap","doi":"10.30863/as-hki.v5i1.3359","DOIUrl":"https://doi.org/10.30863/as-hki.v5i1.3359","url":null,"abstract":"The Indonesian Muslim community is still faced with the problem of two understandings of marriage registration. First, the registration of marriages is considered a legal requirement for marriage, so that unregistered marriages (sirri) are considered as marriages that have no legal force. The provisions for the obligation to register a marriage are contained in Law no. 1 of 1974 Article 2 paragraph (2); jo. Articles 4 and 5 KHI. Second, the understanding that judges that even without marriage registration, the marriage is considered valid according to religious law, if the fiqh requirements and harmony are met, this opinion also rests on Law No. 1 of 1974 Article 2 paragraph (1), which restores the validity of marriage based on each religious law. This article aims to reaffirm the position of registering marriage as a necessity when viewed from the perspective of maqasid shari'ah. This study uses a qualitative normative approach, with secondary data sourced from searching books, laws, and various related literature. The results of the study show that the status of marriage registration is purely the result of ijtihad, and in essence it is in line with the goals of syara' and does not violate the benefit, namely the maintenance of religion and lineage by creating an orderly administration. Likewise, the maintenance of human assets in the context of marriage, because with legal force, a marriage can anticipate the implications of a legal action.","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":"57 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89353352","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Economic Ability as a Kafā'ah Principle and the Recognition of Difabel Marriage Guardian in As-Silāḥ fī Bayāni An-Nikāḥ by Khalil Al-Bangkalany","authors":"Lailatul Zuhriyah, Nailal Muna","doi":"10.14421/ahwal.2023.16105","DOIUrl":"https://doi.org/10.14421/ahwal.2023.16105","url":null,"abstract":"Fuqaha (Islamic jurists) have extensively deliberated upon the notions of kafā'ah and marriage guardianship. Many subsequent scholars have adopted and adapted the opinions of their predecessors concerning these two concepts. This article examines Al-Bangkalany's perspectives on kafā'ah and marriage guardianship as presented in his book As-Silāḥ fī Bayāni An-Nikāḥ. Within this work, Al-Bangkalany's viewpoint on kafā'ah and marriage guardianship is considered distinct. The contents of this article are the outcome of a comprehensive literature review, involving the analysis of the concepts of kafā'ah and marriage guardianship within the book As-Silāḥ fī Bayāni An-Nikāḥ. According to Al-Bangkalany, the notion of kafā'ah, as portrayed in fiqh literature, does not serve as the primary criterion for selecting a bride. Instead, the pivotal principle revolves around the groom's ability to adequately provide for the family's needs. Furthermore, Al-Bangkalany argues that individuals with disabilities, such as blindness, deafness, or muteness, can assume the role of marriage guardians after receiving suitable assistance. The intellectual capacity of the guardian, on the other hand, does not determine their eligibility for the role of marriage guardian.[Para fuqaha telah mendiskusikan konsep kafā'ah dan wali nikah. Pendapat-pendapat fuqaha tersebut biasanya diapropriasi oleh ulama-ulama belakangan baik dengan atau tanpa memodernisasi konsep tersebut. Artikel ini mengkaji pendapat Al-Bangkalany tentang kafā'ah dan wali perkawinan dalam kitabnya As-Silāḥ fī Bayāni An-Nikāḥ. Dalam buku tersebut, ia dianggap memiliki pandangan tentang Kafā'ah dan wali nikah yang unik. Artikel ini merupakan penelitian pustaka. Data dikumpulkan dengan menelaah konsep kafā'ah dan wali nikah dalam buku Al-Bangkalany As-Silāḥ fī Bayāni An-Nikāḥ. Artikel ini berargumen bahwa, menurut Al-Bangkalany, konsep kafā’ah sebagaimana dalam berbagai kitab fikih bukanlah patokan utama dalam memilih pasangan. Namun prinsip utama yang perlu ditegaskan adalah calon mempelai pria harus memiliki kemampuan dalam memenuhi kebutuhan rumah tangga setelah pernikahan dilangsungkan. Sedangkan tentang wali nikah, Al-Bangkalany berpendapat bahwa penyandang disabilitas (buta, tuli, dan bisu) dapat menjadi wali nikah dengan bantuan sarana pendukung. Wali nikah juga tidak ditentukan dari pengetahuan intelektual sang wali.]","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47112773","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"MAINSTREAMING FIQH SIYASAH DALAM KEPEMIMPINAN BERDASARKAN PRINSIP PANCASILA","authors":"Elfa Sari, Martunus Rahim","doi":"10.30863/as-hki.v5i1.3938","DOIUrl":"https://doi.org/10.30863/as-hki.v5i1.3938","url":null,"abstract":"Leadership is still an interesting issue in the life of the nation in Indonesia. It is a concept that covers various aspects of how leaders influence and interact with their followers in communicating common goals. When talking about the country, leadership must have a core principle of leadership. Including Indonesia, which has a state foundation called Pancasila. This study is important to see how fiqh siyasa views leadership based on the guidelines of “kemanusiaan yang adil dan beradab” in Pancasila. This research was conducted using a qualitative method with a philosophical approach by analyzing the meaning of one of the Pancasila precepts with Islamic religious principles normatively and philosophically. This principle finds that First, leadership that is “Berperikemanusiaan” in Pancasila intends to uphold human dignity and protect human rights. Human Rights have long been recognized in Islam as explained in the Al-Quran (QS Shaad: 71-72); Second, the guidance of the Pancasila Law is reflected in the prosecution of Indonesian citizens through law regardless of their class and rank. In addition, many verses in the Al-Quran explain justice, one of which is Q.S Shaad: 26; Third, “beradab” of leadership in Pancasila means a leader follows good standards of behavior. Islam teaches that a believer is a person with commendable morals, which includes politeness","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":"91 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84718536","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"KEDUDUKAN SAUDARA DALAM KEWARISAN ISLAM DAN METODE HITUNGAN BAGIANNYA MENURUT KONSEP SYAJAROTUL MIRATS","authors":"Raja Ritonga, Amhar Maulana Harahap","doi":"10.30863/as-hki.v5i1.2524","DOIUrl":"https://doi.org/10.30863/as-hki.v5i1.2524","url":null,"abstract":"","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":"102 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79513196","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"KEDUDUKAN IZIN ISTRI DALAM POLIGAMI: Analisis Teori Perubahan Hukum dengan Perubahan Sosial","authors":"Harwis Alimuddin, Zulkarnain Abdurrahman","doi":"10.30863/as-hki.v5i1.4003","DOIUrl":"https://doi.org/10.30863/as-hki.v5i1.4003","url":null,"abstract":"","PeriodicalId":55821,"journal":{"name":"AlAhwal Jurnal Hukum Keluarga Islam","volume":"862 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87374255","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}