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All Journal LEGITIMASI: Jurnal Hukum Pidana dan Politik Hukum Dusturiah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Gender Equality: Internasional Journal of Child and Gender Studies PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS) Jurnal Justisia : Jurnal Ilmu Hukum, Perundang-undangan dan Pranata Sosial Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Takammul : Jurnal Studi Gender dan Islam Serta Perlindungan Anak El-Hadhanah: Indonesian Journal Of Family Law And Islamic Law Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah JURISTA : Jurnal Hukum dan Keadilan Jurnal Hukum Keluarga dan Peradilan Islam An-nisa: Journal of Islamic Family Law
Mukdin, Khairani
Universitas Islam Negeri Ar-Raniry
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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APPLICATION OF NO-FAULT DIVORCE LEGAL RULES AS A BASIS FOR JUDGES' CONSIDERATIONS: A CASE STUDY OF INDONESIA Khairani Mukdin; Zahrul Bawady; Tarmizi M.Djakfar; Muhammad Riza Nurdin
PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH Vol 7 No 2 (2022)
Publisher : LKKI Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/petita.v7i2.149

Abstract

No-Fault Divorce is a legal rule in divorce, involving a couple who wants to divorce without proof of their cause or reason in court. The concept first appeared in California in 1970 and has been used in Indonesia as legal material for judges considering divorce cases. The involved parties must assert that there is no match between the two or a difference that cannot be compromised. No-Fault Divorce is considered in accordance with the values contained in the fiqh. However, employing No-Fault Divorce as the primary consideration of judges in deciding divorce cases or generalizing each divorce case using this rule of law is inconsistent with the purpose of marriage (maqāṣid) in fiqh. This paper utilizes a descriptive comparative study to qualitatively analyze and compare the legal principle concept of No-Fault Divorce and its use in religious courts in Indonesia with the values originating from the fiqh mazhab. The study reviews several judges' decisions based on the legal rules of No-Fault Divorce in addition to scholars' books of fiqh mazhab. Knowing the cause of divorce without generalizing the issue could make the judicial process more transparent so that a judge's legal justification can be seen. In general, the divorce decision is used as a basis for determining other judgments related to family matters, such as determining child custody and common property rights. Divorce is not a trivial action without basis since marriage is sacred in religion and Indonesian society. Abstrak: No-Fault Divorce adalah suatu kaidah hukum dalam perceraian yang mengandung maksud bahwa ketika suatu pasangan ingin bercerai, maka keduanya tidak perlu membuktikan sebab atau alasan mereka bercerai didepan pengadilan. Mereka cukup menegaskan bahwa di antara keduanya sudah tidak ada kecocokan, atau terdapat perbedaan yang tidak dapat dikompromikan lagi. Paham ini pertama sekali muncul di California tahun 1970 dan telah digunakan di Indonesia sebagai salah satu pertimbangan hukum materiil hakim dalam perkara perceraian. Penggunaan kaidah hukum No-Fault Divorce sebagai salah satu penguat pertimbangan hakim dianggap sejalan atau sesuai dengan nilai-nilai yang terkandung dalam fiqh mazhab. Namun demikian menjadikan No-Fault Divorce sebagai pertimbangan utama hakim dalam memutuskan perkara perceraian atau menyamaratakan setiap kasus perceraian dengan menggunakan kaidah hukum ini dianggap tidak sejalan dengan tujuan pensyariatan (maqāṣid) pernikahan dalam fiqih. Metode yang digunakan dalam penelitian ini deskriptif komparatif yang dianalisis secara kualitatif dengan cara membandingkan pemahaman konsep kaidah hukum No-Fault Divorce dan penggunaannya pada Pengadilan Agama di Indonesia dengan nilai-nilai yang terkandung dalam fiqh mazhab. Data yang menjadi objek penelitian adalah beberapa putusan hakim yang mencantumkan langsung kaidah hukum No-Fault Divorce dan kitab-kitab fiqh mazhab karya ulama. Kaidah hukum No-Fault Divorce ini kurang relevan dan sejalan dengan nilai-nilai fiqh meskipun dapat mempercepat proses peradilan. Bagaimanapun mengetahui sebab perceraian tanpa menyamaratakan persoalan akan lebih jelas proses mengapa putusan itu diberlakukan dan dan lebih jelas siapa yang salah dan siapa yang benar sehingga terlihat keadilan hukum dari suatu putusan. Karena biasanya putusan perceraian ini akan menjadi dasar bagi penetapan putusan lain terkait dengan hak-hak dalam keluarga seperti hak penetapan hak asuh anak maupun hak harta bersama dan lain sebagainya. Lebih dari itu terjadinya perceraian bukanlah hal yang sepele yang tanpa dasar, karena pernikahan merupakan suatu yang sakral dalam agama dan dalam masyarakat Indonesia. Kata Kunci: No-Fault Divorce, Pertimbangan Hakim, Fiqh Mazhab
Poligami dan Kaitan dengan Nikah Sirri Khairani Mukdin; Asmanidar Asmanidar
Takammul : Jurnal Studi Gender dan Islam Serta Perlindungan Anak Vol 11, No 2 (2022): Takammul
Publisher : Pusat Studi Wanita UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/takamul.v11i2.19768

Abstract

Marriage is something that is very important in human life, therefore a marriage must be in accordance with religious provisions and laws and regulations so that the marriage gets legal certainty and protection. Polygamy is basically permissible in Islam, which however has rules that must be obeyed, namely: a husband may marry women he likes, but do not let four wives leave, other than that it is obligatory to harm them fairly, provide external maintenance (basic food, daily underwear) and spiritual maintenance. However, currently in society it is common for a man to marry for the second time or polygamy by way of sirri marriage, sirri marriage is legally valid according to the Islamic religion which has been regulated in legislation, and also sirri marriage is illegal because it does not have the power law. A first wife can demand the annulment of a marriage to the Syar'iyah Court because the husband has committed polygamy in a sirri marriage without the consent of the first wife and the husband can be subject to criminal sanctions in the form of a maximum prison sentence of 7 years according to Article 279 of the Criminal Code and a maximum fine of up to high Rp. 7,500, - according to Article 45 PP No. 9 of 1975.
Penundaan Kehamilan Melalui Alat Kontrasepsi Jenis Implan Ditinjau Dari Teori Maslahah Mursalah Khairani Khairani; Riadhus Sholihin; Ade Faizah
El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol 1 No 1 (2021): El-Hadhanah: Indonesian Journal of Family Law and Islamic Law
Publisher : Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/hadhanah.v1i1.1613

Abstract

Family planning (KB) among Muslims reap the pros and cons regarding its legal status. Family planning is synonymous with limiting the number of children. Actually, family planning is not limited to this definition, but includes family planning, including one of which is delaying pregnancy by using an implant type of contraception. The formulation of the problem from this research is what factors influence the people of Bubon District, West Aceh Regency, who are less interested in implanted contraceptives and how to use implants in terms of Maslahah Mursalah's theory. This research is a field research. Types and sources of data, namely primary data and secondary data. This research was conducted using a juridical sociological approach. The data collected was studied through descriptive analysis method. The results of the research analysis indicate that the factors that influence the people of Bubon District, West Aceh Regency, are less interested in implanted contraceptives because of lack of knowledge, lack of social support, and age. Delaying pregnancy using implant-type contraceptives contains benefits or goodness. According to Islamic law, postponing pregnancy using contraception is permissible, meaning delaying pregnancy which means preventing pregnancy temporarily to give space to previous births. Whereas limiting pregnancy has the meaning of preventing pregnancy forever after having a certain number of children, it is not allowed.
The Validity Of Reconciliation Without Witnesses At The Religious Affairs Office Khairani Mukdin; Rahmil Izzati; Syuhada Syuhada
El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol 3 No 1 (2023): El-Hadhanah: Indonesian Journal of Family Law and Islamic Law
Publisher : Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/hadhanah.v3i1.2725

Abstract

Some factors in establishing a family can result in divorce. Islam permits a husband and wife to reconcile during the iddah period (a specified period of time that must elapse before a Muslim widow or divorcee may legitimately remarry). In accordance with this requirement, a husband who wishes to reconcile with his ex-wife must go through the Religious Affairs Office (KUA) and adhere to the established protocols. However, the practice is different, as happened in the KUA of Syiah Kuala Subdistrict, Banda Aceh, which carried out the reconciliation process without witnessing. Contrarily, it is explicitly stated in The Compilation of Islamic Law (KHI) articles 163–169 that witnesses are necessary in cases involving reconciliation. According to the KUA, the process for reconciliation is that the husband who wants to get his wife back comes to the marriage registrar who oversees the neighborhood where the husband and wife reside by bringing a stipulation about the possibility of divorce and the required certificate, which is followed by reconciliation in front of the registrar and witnesses. It is not necessary for witnesses to be present. The most important aspect is that the community be aware of their reconciliation, whether or not they are present. Upon that, a reconciliation certificate is created and delivered to the religious court where the divorce occurred. They view reconciliation as a continuation of the marriage, not a new marriage contract, which explains why there are no witnesses in the process of reconciliation cases. Therefore, in the process of reconciliation, witnesses are not as crucial. KHI, however, demands a witness to the reconciliation for the purpose of benefit. The reconciliation is deemed unlawful without a witness because permanent law cannot be established. Even without witnesses, the KUA can issue a certificate of reconciliation, which is accepted by the court to consider the reconciliation valid.
BLASPHEMY ACCORDING TO THE ITE LAW AND ISLAMIC LAW: AN EXAMINATION OF THE MIRZA ALFATH CASE, INDONESIA Khairani Khairani; Chairul Fahmi; Aiyyub Sabar
JURISTA: Jurnal Hukum dan Keadilan Vol. 2 No. 2 (2018): JURISTA: Jurnal Hukum dan Keadilan
Publisher : Centre for Adat and Legal Studies of Aceh Province (CeFALSAP)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.1234/jurista.v2i2.44

Abstract

This research is about a case of insulting Islam committed by Malikussaleh University Faculty of Law Lecturer, Lhokseumawe Mirza Alfath who insulted Islam via the Internet. Based on the clarification of Mirza Al-Fath's statement, a lecturer at Malikussaleh University in the Lhokseumawe Police Chief's Hall, the Lhokseumawe City Ulema Consultative Assembly (MPU) concluded that Mirza Al-Fath's statements in the text, based on the criteria of the Aceh MPU Fatwa Number 4 of 2007, were heretical. Therefore, the researcher sees the case as a phenomenon of blasphemy in Lhokseumawe City. The researcher tried to see the case from the legal perspective of the ITE Law and Islamic Law how the sanctions given to Mirza Al-Fath. The method used in this research is field research method through normative approach. Research is conducted on regulations and legal materials. The purpose of this research is to further examine the problems that occur and how sanctions are given and see the extent of the legal status of the ITE Law and Islamic Law. The results of this study found that the basic criteria for blasphemy by Mirza Al-Fath is the emergence of a sense of hatred or hostility of individuals and/or certain community groups based on ethnicity, religion, race, and intergroup (SARA). Consideration of the ITE Law in regulating sanctions for perpetrators of blasphemy through social networks can be requested if the perpetrator is insafaf. Blasphemy is regulated in Article 28 paragraph (2) of Law Number 11/2008 on Electronic Information and Transactions. While the criminal provisions are regulated in article 45 paragraph (2) of Law Number 11 of 2008 concerning Electronic Information and Transactions. Meanwhile, according to Islamic law that everyone who harasses the values of sharia must be punished with death or recantation. The sanction given by Malikussaleh University is honourable dismissal as a lecturer.
THE GUARDIANSHIP OF PROPERTY OBLIGATIONS OF PEOPLE WITH SYNDROME : According to Islamic Law Mukdin, Khairani; Ulfa, Nurul; Zubaidi, Zaiyad
Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah Vol. 4 No. 2 (2023): Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah
Publisher : Program Studi Hukum Ekonomi Syariah Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/iqtishadiah.v4i2.4071

Abstract

This journal discusses the protection of the inheritance of children with Down Syndrome who are unable to manage their assets and themselves as well as how Islamic law reviews the treatment of children with Down Syndrome by the heirs. Forgiveness for children with Down Syndrome is a form of family protection as ordered in the Al-Qur'an as well as in the Child Protection Law. Because people with Down Syndrome cannot take care of themselves, let alone manage their assets, so they need forgiveness from a guardian who is responsible for looking after them. Data was collected through observation and interviews in Padang Tiji District, Pidie Regency, Aceh Province. Forgiveness for Down Syndrome sufferers is not carried out by guardians, but by family members from the female line (sisters/mothers) who are not guardians. Most of the women who provide care are poor. The absence of a guardian here is due to each having a family with an income that is only sufficient for their needs. Protection of the inheritance of Down syndrome sufferers is usually in the form of gardens or rice fields, carried out by managing the garden as usual, planting and harvesting the results while looking after, taking care of, nurturing and paying attention to the child with Down Syndrome. This guardianship and management of inheritance is the source of life for Down Syndrome sufferers as well as their guardians. So the life of a Down Syndrome sufferer can only be lived as it is. Needs in the fields of health and education are very poorly paid attention to. In this situation, other families, especially guardians, should also provide care or at least financial contributions to Down Syndrome sufferers, not just rely on the hopes of one party to protect Down Syndrome sufferers who are categorized as disabled. Because Islamic law requires Muslims to help people with disabilities, care and pay attention to them, especially guardians.
PERSPEKTIF HUKUM ISLAM TERHADAP EFEKTIFITAS PELAKSANAAN RESTORATIVE JUSTICE PADA ANAK BERHADAPAN DENGAN HUKUM Mukdin, Khairani; Heryanti, Novi
INTERNATIONAL JOURNAL OF CHILD AND GENDER STUDIES Vol 6, No 2 (2020)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/equality.v6i2.7790

Abstract

Anak Berhadapan Hukum (ABH) adalah anak yang berkonflik dengan hukum. di wilayah provinsi Aceh kasus ABH menunjukkan angka yang relatif terus naik pada tiga tahun tarkhir untuk mengantisipasi tingginya ABH hal tersebut, Indonesia telah mempunyai Undang-Undang Nomor 11 Tahun 2012 tentang Sistim Peradilan Pidana Anak yang subtansiya adalah mengenai restorative justice dan diversi  untuk menghindari dan menjauhkan anak dari proses peradilan. Namun kebijakan  tersebut tidak berpengaruh signifikan bagi menurunya kasus ABH. Metode penelitian ini adalah deskriptif analitis,  untuk  menemukan proses restorative justice dan diversi  yang dilakukan oleh aparat penegak hukum dalam perkara ABH dan melihat efektivitas Undang-undang Nomor 11 Tahun 2012 serta melihat tinjauan hukum Islam terhadap pelaksanaan restorative justice dan diversi  serta efektifitasnya dalam menyelesaikan perkara ABH di wilayah provinsi Aceh.Sedangkan hasil penelitiannya adalah  proses restoratif justice dan diversi dalam menangani kasus ABH di Polres Kabupaten/Kota Provinsi Aceh merujuk Undang-undang Nomor 11 Tahun 2012 dan melibatkan lembaga-lembaga masyarakat lain seperti PEKSOS, BAPAS Aceh, keluarga korban dan pelaku serta perangkat Desa dengan jalan musyawarah. Efektivitas Undang-undang Nomor 11 Tahun 2012 dalam menyelesaikan perkara ABH di wilayah provinsi Aceh pada Polres Lhoksemawe, Polres Aceh Tengah, Polres Aceh Bara dan Polres Aceh Selatan dianggap telah efektif. Namun ada beberapa kendala dan hambatan. Sedangkan dalam hukum Islam sangat menekankan penyelesaian perkara pidana di luar mekanisme peradilan, juga dapat ditelusuri dari berbagai konsep dalam Al Qur’am yakni konsep islah (perdamaian).
PERKAWINAN ANAK DAN PENGARUHNYA TERHADAP KETAHANAN KELUARGA (STUDI PADA MASYARAKAT KABUPATEN GAYO LUES) Ridho Ridho; Khairani Mukdin
AHKAMUL USRAH: Jurnal S2 Hukum Keluarga dan Peradilan Islam Vol. 2 No. 2 (2022): MARET 2022 - AGUSTUS 2022
Publisher : Prodi Magister Hukum Keluarga Pascasarjana UIN Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ahkamulusrah.v2i2.3240

Abstract

Sesuai konteks Undang-Undang Perkawinan, perkawinan anak adalah mereka yang melakukan perkawinan sebelum mencapai usia 19 Tahun. Calon suami atau istri yang belum mencapai umur 19 tahun dianggap belum matang secara fisik maupun fsikis sehingga rentan terhadap segala resiko. Di dalam penelitian ini mengkaji lebih dalam pengaruh perkawinan anak terhadap ketahanan keluarga yang akan mereka bina. Penelitian dilakukan dengan metode kualitatif melalui pendekatan deskriptif. Dari hasil penelitian ditemukan bahwa perkawian anak rentan terhadap ketahanan keluarga, salah satunya adalah rentan terhadap perceraian karena belum memiliki kestabilan emosional, rentan terhadap kematian ibu dan anak karena secara fisik belum siap untuk bereproduksi. Perkawinan anak di Gayo Lues dipengaruhi oleh faktor ekonomi, pendidikan, lingkungan, keluarga, dan faktor diri pribadi.
PENJATUHAN TALAK MELALUI MEDIA WHATSAPP DALAM TINJAUAN PEMBAHARUAN HUKUM KELUARGA ISLAM Intan Amelia Putri; Khairani Mukdin
AHKAMUL USRAH: Jurnal S2 Hukum Keluarga dan Peradilan Islam Vol. 4 No. 1 (2024): SEPTEMBER 2023 - FEBRUARI 2024
Publisher : Prodi Magister Hukum Keluarga Pascasarjana UIN Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ahkamulusrah.v4i1.4906

Abstract

Mekanisme talak dalam Undang-undang Perkawinan perceraian hanya dapat dilakukan di depan sidang pengadilan. Hal ini bersesuaian dengan prinsip yangterdapat pada Undang-undang perkawinan angka 4 huruf e karena tujuan perkawinan adalah untuk membentuk keluarga yang behagia kekal dan sejahtera, maka 2, Menurut hukum Islam talak melalui media Online baik hanya berupa suara atau disertai dengan wujudnya pihak yang berkomunikasi dalam bentuk gambar (video call). Maka secara syariat talak tersebut dinyatakan sebagai talakyang sah, meskipun tidak ada wali dan tidak disampaikan langsung di hadapanisteri. Sedangkan talak melalui media media Online mayoritas ulama menegaskabahwa talak melalui media Online hukumnya sah, karena talak melalui media Online dapat diqiyaskan dengan talak melalui tulisan surat. Menurut hukumpositif sudah sejalan dengan pengaturan dalam hukum hukum Islam yangmengatur mengenai talak, yakni pengaturan dalam KHI bersumber dari hukum Islam.
PERAN IMUM MUKIM MENANGANI KASUS KEKERASAN RUMAH TANGGA: SEBUAH UPAYA MEYELESAIKAN PERKARA MELALUI PERDAMAIAN Rahmat Ananda Prakasa Rahmat; Analiansyah; Khairani Mukdin
AHKAMUL USRAH: Jurnal S2 Hukum Keluarga dan Peradilan Islam Vol. 4 No. 2 (2024): MARET 2024 -AGUSTUS 2024
Publisher : Prodi Magister Hukum Keluarga Pascasarjana UIN Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ahkamulusrah.v4i2.5492

Abstract

Domestic violence (DV), according to Law No. 23 of 2004, refers to any act against a person, particularly women, resulting in physical, sexual, psychological, and/or household neglect causing suffering or distress. Efforts to resolve DV cases at the village level are not always successful, with some cases needing referral to the Mukim level. The settlement by the Imum Mukim for DV cases in Mukim Tungkop can be achieved through a mediation approach. Despite the mediation used by the Imum Mukim, the exact process remains unclear. Therefore, the author attempts to address this issue to find answers: first, what methods does the Imum Mukim use to resolve domestic violence (DV) cases in Mukim Tungkop? Second, what is the Islamic law perspective on the resolution of DV cases by the Imum Mukim in Mukim Tungkop?. The research type in this thesis is descriptive qualitative, where data obtained will be systematically organized, analyzed into units, synthesized, structured into patterns, and conclusions drawn based on significance and lessons learned. The conclusions of this research are twofold: firstly, the approach taken by the Imum Mukim Tungkop in resolving DV cases involves mediating disputes and arbitrating decisions, and secondly, the process aligns with Islamic teachings as per the Qanun Aceh, which is designed based on Islamic Sharia. The Imum Mukim approach also adheres to Islamic principles and concepts of seeking reconciliation (ishlah) through mediation (tahkim).
Co-Authors Ade Faizah Adzkia, Khaliza Aiyyub Sabar Alimuddin Analiansyah Aris Munandar Arrayansyah, Faisal Asmanidar, Asmanidar Chairul Fahmi Cut Amirah Fatinah Faisal Yahya Ğafurof, Rishat Ameer Intan Amelia Putri Izzati, Rahmil Kasuwi Saiban Muhadir Saidi Muhammad Riza Nurdin Nik Saleh, Nik Salida Suhaila Novi Heryanti Nuha Binti Nasir Rahmat Ananda Prakasa Rahmat Rahmi, Maulidatun Rahmil Izzati Riadhus Sholihin Ridho Ridho Rispalman Rispalman Rizki Wahyuni Roslaili, Yuni Safira Maulina Solly Aryza Suparwany, Suparwany Syuhada Syuhada Syuhada Syuhada Tarmizi M. Jakfar Ulfa, Nurul Zahrul Bawady Zaiyad Zubaidi