Garuda - Garba Rujukan Digital

Joint Property Division in Indonesia: A Gender Equality Viewpoint Rouf, Abd; Ch, Mufidah; Mahmudi, Zaenul
De Jure: Jurnal Hukum dan Syari'ah Vol 15, No 2 (2023)
Publisher : Shariah Faculty UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/j-fsh.v15i2.23050

The distribution of joint property regulated under the Compilation of Islamic Law is considered very effective due to the legal certainty guaranteeing that ex-husbands and wives receive a half share. However, these provisions cannot be fully applied to estranged husbands and wives because family background conditions vary. There are certain conditions where husbands and wives have multiple roles, and this occurrence needs to be more profoundly studied. Therefore, this study is presented to analyze the distribution of joint assets according to the roles assigned in the household. This research employed a normative-legal method and statutory and conceptual approaches. The primary data in this study is the Compilation of Islamic Law (KHI). The researcher analyzed activity profiles, access and control between husband and wife as specified in KHI norms by using a gender equity analysis tool. The results show that the fair value of the distribution of joint assets which refers to the division of roles between husband and wife contained in the KHI has set different roles between the two, in which the husband works outside the house while the wife serves as a housewife. Meanwhile, currently, all roles performed by husbands can also be performed by wives and the other way around, while unchangeable roles remain in the biological or reproductive role. So the division of roles cannot be interpreted literally because the husband or wife has flexible and fair access and control. Keywords: joint property; gender equality; spouses rights.

Tradisi Pelepasan Ayam di Gunung Pegat Perspektif Urf (Studi Kasus di Desa Karangkembang Kecamatan Babat Kabupaten Lamongan) Rahmawati, Farida Dwi; Rouf, Abd
Sakina: Journal of Family Studies Vol 8 No 2 (2024): Sakina: Journal of Family Studies
Publisher : Islamic Family Law Study Program, Sharia Faculty, Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/jfs.v8i2.9341

Tradisi pelepasan ayam adalah tradisi yang dilakukan oleh keluarga pengantin baru yang melewati rute Gunung Pegat. Tradisi ini dilaksanakan ketika keluarga mempelai berangkat ke rumah pengantin baik ketika akad maupun sepasaran. Tradisi ini dipercayai mampu menghindarkan konflik dalam keluarga mempelai, namun disisi lain juga menimbulkan konflik antar Masyarakat adat dan muslim karena cara menyikapi yang tidak sesuai dengan tuntunan ajaran agama Islam.Tujuan artikel ini adalah untuk mengetahui bagaimana praktik pelepasan ayam dan bagaimana tinjauan urf dalam menjawab tradisi yang dilakukan oleh keluarga pengantin baru yang nelewati Gunung Pegat. Artikel ini termasuk jenis penelitian yuridis empiris dengan menggunakan pendekatan kualitatif. Data diperoleh dari hasil wawancara, observasi, dan dokumentasi. Jenis dan sumber data yang digunakan adalah sumber data primer dan sumber data sekunder. Penggelolaan data yang digunakan pada artikel ini melalui lima tahapan yaitu edit, klasifikasi data, verifikasi data menggunakan cara triangulasi, analisis dan kesimpulan penelitian. Hasil dari artikel ini adalah 1) Praktik tradisi pelepasan ayam yang dilakukan keluarga pengantin baru tidak memiliki ketentuan spesifik baik dari jenis ayam yang dilepaskan maupun praktik pelepasan ayam tersebut. Pada artikel ini hanya dijelaskan bahwa yang terpenting adalah ayam yang dilepaskan terdari dari dua ekor yang mengisyaratkan pasangan suami istri dan cara pelepasannya juga lebih familiar dipraktikkan dengan diberikan penduduk sekitar. Alasan melakukan dengan model ini adalah untuk meminimalisir terjadinya kecelakaan diakibatkan perebutan ayam yang dilakukan warga ditempat kejadian, selain itu penduduk beranggapan bahwa dengan cara memberi kepada penduduk bisa diartikan dengan shadaqah berbeda dengan pelepasan bebas yang identik dengan penyerahan sesajen di Gunung Pegat tersebut. 2). Mengenai hukum yang diterapkan atau tinjauan urf adalah bahwa tradisi ini termasuk urf shahih dimana lebih banyak masyarakat yang memberikan ayam daripada melepaskan secara bebas. Pemberian ayam kepada penduduk sekitar dianggap perilaku yang baik karena sama saja pengantin menyedekahkan ayam untuk membantu kesejahteraan penduduk yang menerimanya.

Reevaluating the Legal Status of Misyār Marriage: Contextual Insights from Figures of the Indonesian Ulema Council in Malang City Rouf, Abd
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 14 No. 2 (2024): December
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2024.14.2.232-260

This paper explores the perspectives of figures from the Indonesian Ulema Council (MUI) of Malang City regarding the legal status of misyār marriage in contemporary contexts. As an empirical legal study, this research employs a conceptual and philosophical approach and utilizes maqāṣid al-sharī‘ah of Jamāluddīn ibn ‘Aṭiyyah by conducting interviews with two figures. The findings reveal that they consider misyār marriage permissible and valid under stringent conditions. First, the wife must willingly accept the absence of financial support from the husband. Second, the wife's obedience to the husband must remain intact, ensuring that whenever the husband expresses a need or desire, the wife is obligated to fulfill her marital duties. Misyār marriage is viewed as consistent with maqāṣid al-sharī‘ah due to its emphasis on avoiding adultery (zina), reflecting ḥifẓ al-nasl (preserving lineage) and ḥifẓ al-nasab (upholding the family heritage). Furthermore, when this type of marriage provides comfort for the couples, it embodies the values of sakīnah (tranquility), mawaddah (affection), and raḥmah (compassion), aligning with the evolving contexts and the changing needs of the partners. However, this perspective simultaneously raises new legal challenges in the context of Indonesian Islamic family law, which offers women-based protection in the ongoing discourse.

PERAN GADAI TERHADAP KESEJAHTERAAN MASYARAKAT (STUDY PADA BPRS SARANA PRIMA MANDIRI BANDARAN) Ashari, Azis; Rouf, Abd; Masudi, Masudi
Prosiding Pengabdian Ekonomi dan Keuangan Syariah Vol. 1 No. 1 (2023): Prospeks
Publisher : LP2M IAI AL-KHAIRAT PAMEKASAN

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32806/pps.v1i1.260

Tujuan penelitian ini Untuk mengetahui prosedur pelaksanaan Gadai Syari’ah di Kantor Kas SPM Bandaran, dan untuk mengetahui sejauh mana efektifitas gadai Syari’ah Kantor Kas SPM Bandaran dalam meningkatkan kesejahteraan masyarakat Bandaran. Metode yang digunakan adalah metode penelitian kualitatif. Data yang digunakan adalah data primer dan data sekunder. Data primer diperoleh dengan cara pengamatan langsung di lapangan dan melakukan wawancara langsung yang terkait dengan permasalahan yang diteliti. Data sekunder diperoleh dari kantor Kas SPM Bandaran, dan sumbersumber lainnya. Analisis data yang digunakan adalah karena penelitian ini bersifat kualitatif, maka metode analisa yang digunakan adalah analisa induktif yaitu analisa data yang berangkat dari gejala atau peristiwa yang bersifat khusus kemudian mengambil kesimpulan yang bersifat umum. Hasil penelitian menunjukkan bahwa praktik gadai Syari’ah SPM Bandaran sudah sesuai dengan prinsip-prinsip gadai syari’ah yang diterapkan oleh Qur’an dan Hadis. Yaitu tidak adanya paraktik bunga yang diterapkan oleh SPM Bandaran. Dampak yang ditimbulkan oleh praktik Pegadaian Syari’ah bagi kehidupan perekonomian masyarakat Bandaran dapat dikategorikan menjadi dua, yaitu,dampak positif dan dampak negative. Dampak positifnya adalah bagi masyarakat yang menjadikan barangnya sebagai marhun di Kantor Kas SPM Bandaran dengan tujuan sebagai modal pengembangan usaha bagi masyarakat ekonomi menengah kebawah. Sedangkan dampak negatifnya adalah bagi masyarakat yang menjadikan barangnya sebagai marhun dengan tujuan untuk pemenuhan kebutuhan komsumsi semata.

Penerapan Model Pembelajaran TGT Sebagai Upaya Meningkatkan Aktivitas Belajar dan Prestasi Belajar Tentang Program Linier Pada Siswa Kelas XII SMA Negeri 1 Karangrejo Tulungagung Rouf, Abd
PINUS: Jurnal Penelitian Inovasi Pembelajaran Vol 5 No 1 (2019): Volume 5 Nomor 1 Tahun 2019
Publisher : Universitas Nusantara PGRI Kediri

Penerapan model pembelajaran TGT, akan mendorong siswa/ tim untuk berlomba-lomba mencari jawaban sebanyak mungkin agar kelompok mereka dapat unggul dan keluar sebagai pemenangnya, mendorong tumbuhnya minat dan partisipasi siswa serta menciptakan kondisi keterlibatan secara langsung dan keaktifan siswa dalam pembelajaran, kemudian hasil belajar dengan cara belajar mencari dan menemukan sendiri lebih mudah dihafalkan, diingat dan mudah ditransfer, disamping itu dapat menciptakan kondisi belajar yang asyik dan menyenangkan serta adanya unsur bermain, dapat dimanfaatkan sebagai wahana untuk melatih perilaku sehingga akan semakin mantap eksistensi perilaku yang diperolehnya serta menciptakan dan mendorong tumbuhnya kesadaran menuju masyarakat belajar. Dengan kondisi seperti inilah akan terciptalah perbaikan dan peningkatan kualitas pembelajaran/ aktivitas belajar dan pada gilirannya akan meningkatkan prestasi belajar siswa

Analysis of Maqasidiyyah on The Compilation of Islamic Law and The Egyptian Al-Wasiyah Law Regarding Wajibah Bequest From Ibn Ashur's Perspective Arifin, Zainal; Hamidah, Tutik; mahmudi, Zaenul; Rouf, Abd
MUSLIM HERITAGE Vol 10 No 1 (2025): Muslim Heritage: Jurnal Dialog Islam dengan Realitas
Publisher : Universitas Islam Negeri Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/muslimheritage.v10i1.10733

Islamic law in Indonesia is developing rapidly, including wasiat wajibah in the KHI, which is the mandatory transfer of property between parents and adopted children through a court decision. This study is normative in nature, employing the maqasid syari’ah approach of Ibn Asyur. The study aims to analyze the concept of wasiat wajibah as stipulated in the KHI, comparing it with the Egyptian Qanun to determine whether it aligns with the objectives of Islamic law. This study found several results: 1) Mandatory wills in the KHI are given to adopted children and adoptive parents, with a maximum of 1/3 of the estate. In the Egyptian Qanun, wills are given to grandchildren whose fathers died while their grandparents were still alive and who are prevented from inheriting. 2) In Indonesia, the concept of mandatory bequests has been expanded through a Supreme Court ruling to include adopted children, adoptive parents, and relatives barred from inheritance such as non-Muslims, stepchildren, and children born out of wedlock. In Egypt, according to a ruling by Darul al-Ifta, mandatory bequests are given to grandchildren if their father dies before their grandfather or grandmother. 3) According to Ibn Asyur's maqasid Syariah, the reformulation of Article 209 of the KHI regarding wasiat wajibah is in line with maqasid syariah because it preserves lineage, regulates inheritance proportionally, and creates clarity and peace between heirs and recipients of wasiat wajibah. Abstrak Hukum Islam di Indonesia berkembang pesat, termasuk wasiat wajibah dalam KHI, yaitu pemberian harta secara wajib antara orang tua dan anak angkat melalui putusan pengadilan. Penelitian ini bersifat normatif dengan pendekatan maqasid syari’ah Ibnu Asyur.Penelitian ini bertujuan untuk menganalisis konsep wasiat wajibah yang tercantum dalam KHI yang dibandingkan dengan Qanun negara Mesir sudahkah sesuai dengan tujuan syariat Islam. Penelitian ini menemukan beberapa hasil penelitian 1) Wasiat wajibah dalam KHI diberikan terhadap anak angkat, dan orang tua angkat maksimal 1/3 dari harta peninggalan, Sedangkan dalam Qanun Mesir wasiat diberikan kepada cucu yang ayahnya meninggal dunia sewaktu kakek atau neneknya masih hidup dan cucu tersebut tehalang untuk mendapatkan warisan. 2) Di Indonesia, konsep wasiat wajibah diperluas melalui putusan Mahkamah Agung, mencakup anak angkat, orang tua angkat, serta kerabat terhalang warisan seperti non-Muslim, anak tiri, dan anak hasil zina. Di Mesir, menurut putusan Darul al-Ifta, wasiat wajibah diberikan kepada cucu jika ayahnya meninggal sebelum kakek atau neneknya. 3) Menurut maqasid Syariah Ibnu Asyur, reformulasi Pasal 209 KHI tentang wasiat wajibah selaras dengan maqasid syariah karena menjaga nasab, mengatur warisan secara proporsional, serta menciptakan kejelasan dan kedamaian antara ahli waris dan penerima wasiat wajibah. Keywords: Wajibah Bequest; KHI; Al-Wasiyah Law; Ibn Ashur.

Analysis of Maqasidiyyah on The Compilation of Islamic Law and The Egyptian Al-Wasiyah Law Regarding Wajibah Bequest From Ibn Ashur's Perspective Arifin, Zainal; Hamidah, Tutik; mahmudi, Zaenul; Rouf, Abd
MUSLIM HERITAGE Vol 10 No 1 (2025): Muslim Heritage: Jurnal Dialog Islam dengan Realitas
Publisher : Universitas Islam Negeri Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/muslimheritage.v10i1.10733

Islamic law in Indonesia is developing rapidly, including wasiat wajibah in the KHI, which is the mandatory transfer of property between parents and adopted children through a court decision. This study is normative in nature, employing the maqasid syari’ah approach of Ibn Asyur. The study aims to analyze the concept of wasiat wajibah as stipulated in the KHI, comparing it with the Egyptian Qanun to determine whether it aligns with the objectives of Islamic law. This study found several results: 1) Mandatory wills in the KHI are given to adopted children and adoptive parents, with a maximum of 1/3 of the estate. In the Egyptian Qanun, wills are given to grandchildren whose fathers died while their grandparents were still alive and who are prevented from inheriting. 2) In Indonesia, the concept of mandatory bequests has been expanded through a Supreme Court ruling to include adopted children, adoptive parents, and relatives barred from inheritance such as non-Muslims, stepchildren, and children born out of wedlock. In Egypt, according to a ruling by Darul al-Ifta, mandatory bequests are given to grandchildren if their father dies before their grandfather or grandmother. 3) According to Ibn Asyur's maqasid Syariah, the reformulation of Article 209 of the KHI regarding wasiat wajibah is in line with maqasid syariah because it preserves lineage, regulates inheritance proportionally, and creates clarity and peace between heirs and recipients of wasiat wajibah. Abstrak Hukum Islam di Indonesia berkembang pesat, termasuk wasiat wajibah dalam KHI, yaitu pemberian harta secara wajib antara orang tua dan anak angkat melalui putusan pengadilan. Penelitian ini bersifat normatif dengan pendekatan maqasid syari’ah Ibnu Asyur.Penelitian ini bertujuan untuk menganalisis konsep wasiat wajibah yang tercantum dalam KHI yang dibandingkan dengan Qanun negara Mesir sudahkah sesuai dengan tujuan syariat Islam. Penelitian ini menemukan beberapa hasil penelitian 1) Wasiat wajibah dalam KHI diberikan terhadap anak angkat, dan orang tua angkat maksimal 1/3 dari harta peninggalan, Sedangkan dalam Qanun Mesir wasiat diberikan kepada cucu yang ayahnya meninggal dunia sewaktu kakek atau neneknya masih hidup dan cucu tersebut tehalang untuk mendapatkan warisan. 2) Di Indonesia, konsep wasiat wajibah diperluas melalui putusan Mahkamah Agung, mencakup anak angkat, orang tua angkat, serta kerabat terhalang warisan seperti non-Muslim, anak tiri, dan anak hasil zina. Di Mesir, menurut putusan Darul al-Ifta, wasiat wajibah diberikan kepada cucu jika ayahnya meninggal sebelum kakek atau neneknya. 3) Menurut maqasid Syariah Ibnu Asyur, reformulasi Pasal 209 KHI tentang wasiat wajibah selaras dengan maqasid syariah karena menjaga nasab, mengatur warisan secara proporsional, serta menciptakan kejelasan dan kedamaian antara ahli waris dan penerima wasiat wajibah. Keywords: Wajibah Bequest; KHI; Al-Wasiyah Law; Ibn Ashur.

Studi Komparasi Ketentuan Nafkah Suami Dan Istri Dalam Regulasi Perkawinan Di Indonesia, Brunei Darussalam Dan Tunisia Yani, Rindi; Izzuddin, Ahmad; Rouf, Abd
Maqasid: Jurnal Studi Hukum Islam Vol. 14 No. 2 (2025): Maqasid Jurnal Studi Hukum Islam
Publisher : Universitas Muhammadiyah Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30651/mqs.v14i2.26528

The legal provisions regarding alimony between husband and wife as stipulated in the laws and regulations of Indonesia, Brunei Darussalam, and Tunisia represent a spectrum of different approaches in adopting and implementing Islamic family law in their national legal systems.Indonesia is known for its dualistic legal system, where Islamic law is applied in the private sphere (religious courts) alongside the national legal system, which is rooted in colonial legal heritage. Brunei Darussalam, as an Islamic monarchy, applies Islamic law more comprehensively and consistently within its Sharia court system, particularly in matters of family and marriage.Tunisia has pursued family law reform with a modernist-secular approach that retains the values of maqāṣid al-syarī'ah as the basis for ethics and morality in legislation, without explicitly referring to classical fiqh.The method used in this study is a legal-normative method with a comparative approach, aiming to explore how each legal system formulates and interprets the obligation of maintenance between husband and wife.Tunisia has pursued family law reform with a modernist-secular approach that retains the values of maqāṣid al-syarī'ah as the basis for ethics and morality in legislation, without explicitly referring to classical fiqh. The method used in this study is a legal-normative method with a comparative approach, aiming to explore how each legal system formulates and interprets the obligation of maintenance between husband and wife.The research findings indicate that differences in maintenance provisions between husbands and wives in the three countries are significantly influenced by the fiqh school of thought adopted, the ideological orientation of the state, and local socio-political dynamics.

Reconstruction of Nusyuz in the Compilation of Islamic Law from the Perspectives of Qira'ah Mubadalah and Rawls’s Theory of Justice Kadarisman, Achmad; Saifullah, Saifullah; Zuhriah, Erfaniah; Rouf, Abd; Hakim, Abdul
Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan Vol 12 No 2 (2025): Al-Qadha: Jurnal Hukum Islam dan Perundang-Undangan
Publisher : Hukum Keluarga Islam IAIN LANGSA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/qadha.v12i2.11356

The Compilation of Islamic Law in Indonesia gives the impression of marginalizing wives and does not regulate the possibility of nusyuz committed by husbands. The existing nusyuz norms in Indonesia still reflect gender dominance, which is contrary to the principles of justice and equality increasingly emphasized in modern society. This research seeks to address the legal gap by reconstructing the nusyuz norms in Articles 80, 84, and 149 of the Compilation of Islamic Law, drawing on the concept of Qiraah Mubadalah and John Rawls's theory of justice. This study employs legal research using legislative, historical, conceptual, case, and comparative approaches, with qualitative methods for analyzing legal materials. The findings reveal that the current nusyuz norms in the Compilation of Islamic Law still contain patriarchal bias and fail to fully realize the principle of relational justice. From the perspective of Qiraah Mubadalah, both husbands and wives have the potential to commit nusyuz, thus requiring fair legal treatment. The reconstruction of these norms should affirm the importance of reciprocity (mubadalah) in marital relationships, in which husbands and wives are not positioned hierarchically but as equal partners who fairly fulfill each other’s rights and obligations. Meanwhile, Rawls’s theory of justice suggests that legal norms should be drafted without gender bias, ensuring justice for all parties, particularly those in vulnerable positions. Therefore, the reconstructed nusyuz norms must recognize the mutual rights and obligations of both husband and wife in a fair and equal manner.

Title

Found 9 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 9 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 9 Documents
Search