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All Journal Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam DE JURE Al-Tahrir: Jurnal Pemikiran Islam Hukum Islam Arena Hukum Logika : Jurnal Penelitian Universitas Kuningan Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam Al-Ihkam: Jurnal Hukum dan Pranata Sosial Al-Ahwal: Jurnal Hukum Keluarga Islam El-Mashlahah AL-HUKAMA´ Al-Jinayah: Jurnal Hukum Pidana Islam Raudhatul Athfal: Jurnal Pendidikan Islam Anak Usia Dini Legalite: Jurnal Perundang Undangan dan Hukum Pidana Islam Minhaj: Jurnal Ilmu Syariah Qadauna: Jurnal Ilmiah Mahasiswa Hukum Keluarga Islam Al-Ahwal Al-Syakhsiyyah: Jurnal Hukum Keluarga dan Peradilan Islam Jurnal Fundamental Justice Ma'mal: Jurnal Laboratorium Syariah dan Hukum Jurnal Al-Hakim : Jurnal Ilmiah Mahasiswa Studi Syariah, Hukum dan Filantropi Al-Qisthu: Jurnal Kajian Ilmu-Ilmu Hukum Familia: Jurnal Hukum Keluarga Reformasi Hukum Millah: Journal of Religious Studies HIKMATUNA: Journal for Integrative Islamic Studies Hikmatuna Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam Al-Hukama: The Indonesian Journal of Islamic Family Law Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan USRATUNA: Jurnal Hukum Keluarga Islam
Rifqi, Muhammad Jazil
UIN Sunan Ampel Surabaya
Religion Agriculture, Biological Sciences & Forestry Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Social Sciences Other

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The Phenomenon of Unregistered (Sirri) Marriages in Surabaya Rohman, Holilur; Rifqi, Muhammad Jazil; Rohman, Moh. Faizur; Solikin, Agus; Naf'an, Abdul Wahab
Hikmatuna : Journal for Integrative Islamic Studies Vol 10 No 2 (2024): Hikmatuna: Journal for Integrative Islamic Studies, December 2024
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/hikmatuna.v10i2.9180

Abstract

Sirri marriage is valid regarding religion but is not registered at the KUA; consequently, its legal force is still problematic. This article answers two problems: first, the phenomenon of sirri marriage in Surabaya; second, maqasid al-syariah analysis of the phenomenon of sirri marriage in Surabaya. This research used descriptive qualitative methodology. The data collection technique used documentation and interview techniques. The results showed that many sirri marriage practices were carried out by the Surabaya community. Many factors cause the choice of sirri marriage, namely the lack of understanding of legal awareness of the mandatory registration of marriage in Indonesia, the factor of pregnancy outside of marriage, and the polygamy factor. Responding to the phenomenon of sirri marriage in Surabaya, the KUA also made various prevention and handling efforts, such as socialization about the importance of marriage registration, the impact of sirri marriage, coaching for perpetrators of sirri marriage, and others. Based on the maqasid al-syariah study, the phenomenon of sirri marriage is not an ideal marriage for Indonesian society because it cannot realize the objectives of sharia.
The Phenomenon of Unregistered (Sirri) Marriages in Surabaya Rohman, Holilur; Rifqi, Muhammad Jazil; Rohman, Moh. Faizur; Solikin, Agus; Naf'an, Abdul Wahab
Hikmatuna : Journal for Integrative Islamic Studies Vol 10 No 2 (2024): Hikmatuna: Journal for Integrative Islamic Studies, December 2024
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/hikmatuna.v10i2.9180

Abstract

Sirri marriage is valid regarding religion but is not registered at the KUA; consequently, its legal force is still problematic. This article answers two problems: first, the phenomenon of sirri marriage in Surabaya; second, maqasid al-syariah analysis of the phenomenon of sirri marriage in Surabaya. This research used descriptive qualitative methodology. The data collection technique used documentation and interview techniques. The results showed that many sirri marriage practices were carried out by the Surabaya community. Many factors cause the choice of sirri marriage, namely the lack of understanding of legal awareness of the mandatory registration of marriage in Indonesia, the factor of pregnancy outside of marriage, and the polygamy factor. Responding to the phenomenon of sirri marriage in Surabaya, the KUA also made various prevention and handling efforts, such as socialization about the importance of marriage registration, the impact of sirri marriage, coaching for perpetrators of sirri marriage, and others. Based on the maqasid al-syariah study, the phenomenon of sirri marriage is not an ideal marriage for Indonesian society because it cannot realize the objectives of sharia.
Sejarah Sosial Talak di Depan Pengadilan Agama dalam Undang-Undang Perkawinan di Indonesia Rifqi, Muhammad Jazil
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
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.2021.11.2.55-84

Abstract

Article 39 paragraph (1) of Law Number 1 of 1974 on Marriage and Article 115 of the Compilation of Islamic Law states that divorce must be carried out before the court. Of course, the existence of these regulations cannot be separated from the socio-historical aspects of the promulgation of these regulations. This article, which examines the practice of talak from the colonial period to independence, concludes that first, since the Dutch colonial era until Indonesia's independence, talak has been practiced without involving the state apparatus, but that the incident must be recorded. Law Number 22 of 1946 concerning the Registration of Marriage, Divorce and Reconciliation was then promulgated for Java and Madura, enacted in Sumatra in 1949 and comprehensively implemented in the territory of the Republic of Indonesia in 1954. Second, there was an acculturation of the recording of divorce and the trial of divorce came into effect when the law Marriage is promulgated. [: Pasal 39 ayat (1) Undang-Undang Nomor 1 Tahun 1974 Perkawinan dan pasal 115 Kompilasi Hukum Islam menyatakan bahwa perceraian harus dilaksanakan di depan pengadilan. Eksistensi regulasi tersebut tentu saja tidak terlepas dari aspek sosio-historis diundangkannya aturan tersebut. Artikel ini, yang menelaah praktik talak pada masa penjajahan hingga kemerdekaan, menyimpulkan bahwa pertama, sejak era kolonial Belanda hingga Indonesia merdeka telah mempraktikkan talak tanpa melibatkan aparatur negara melainkan peristiwa tersebut harus dicatatkan. UU Nomor 22 tahun 1946 tentang Pencatatan Nikah, Talak dan Rujuk kemudian diundangkan untuk Jawa dan Madura, diberlakukan di Sumatera tahun 1949 dan diimplementasikan secara menyeluruh di wilayah Republik Indonesia pada tahun 1954. Kedua, adanya akulturasi terhadap pencatatan talak dan persidangan talak mulai berlaku ketika hukum perkawinan 1974 diundangkan.]
When the State Tackles Family Law Issues: The Attitudes of Surabaya and Sidoarjo Religious Offices on Child Marriage, Sirri Marriage, and Domestic Violence Rohman, Holilur; Rifqi, Muhammad Jazil
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 17 No. 2 (2024)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2024.17207

Abstract

This article explores how the Religious Offices in Surabaya and Sidoarjo implement preventive measures against child marriage, sirri marriage, and domestic violence—issues that have the highest incidence rates in East Java. Notably, only a limited number of Religious Offices have actively engaged in such preventive efforts. This study examines the implementation, challenges, and evaluation of these preventive measures through interviews with relevant stakeholders. The findings indicate that the preventive initiatives undertaken by the Religious Offices in Surabaya and Sidoarjo are to promote family well-being by fostering healthy family relationships in both thought and action, ensuring financial stability, upholding the principles of Islamic marriage, and protecting families from violence. These efforts seek to establish a stable family structure capable of raising future generations. [Artikel ini mengeksplorasi bagaimana Kantor Urusan Agama Surabaya dan Sidoarjo dalam melakukan pencegahan terkait perkawinan anak, nikah siri, dan KDRT. Pasalnya, tidak semua Kantor Urusan Agama mengimplementasikan pencegahan terkait isu-isu di atas. Kantor Urusan Agama di Surabaya dan Sidoarjo menjadi acuan utama penelitian ini. Penelitian ini sendiri mengkaji bagaimana pelaksanaan, tantangan, dan evaluasi pencegahan dari ketiga problematika tersebut dengan wawancara mendalam kepada para aparat Kantor Urusan Agama Surabaya dan Sidoarjo. Di simpulkan bahwa implementasi pencegahan yang dilaksanakan oleh Kantor Urusan Agama Surabaya dan Sidoarjo tidak lain adalah dengan mewujudkan keluarga sejahtera dengan mengatur pola hubungan keluarga yang baik dalam pemikiran dan tindakan. Fokus mereka adalah meningkatkan kemampuan dalam mengelola kebutuhan finansial, pemahaman terkait prinsip-prinsip perkawinan menurut Islam, serta menguatkan pemahaman para pasangan terkait tindakan anti kekerasan.]
TRADISI KAWIN MAYIT DALAM PERSPEKTIF HAK ASASI MANUSIA MENURUT TEORI HANS KELSEN (Studi Kasus Kabupaten Sidoarjo) Sholicha, Imatus; Atinal Husna; Shafira Rahma Dewi; Muhammad Jazil Rifqi
USRATUNA: Jurnal Hukum Keluarga Islam Vol. 7 No. 2 (2024): USRATUNA: Jurnal Hukum Keluarga Islam
Publisher : Prodi  Ahwal al-Syakhsiyah STAI Darussalam Nganjuk

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.65356/usratuna.v7i2.549

Abstract

The tradition of people passed away marriage is a wedding ceremony performed in front of the deceased body of one of the parents of the bride or groom who has passed away before the wedding. This people passed away marriage occurs when the parents of one of the bride or groom have passed away before the scheduled wedding date or when the couple is already engaged. This study includes empirical research and uses a phenomenological approach. This article examines the tradition of mayit marriage from the perspective of human rights using Hans Kelsen's theory. According to Kelsen, human rights are fundamental rights that must be protected without exception, regardless of cultural or traditional contexts. This study uses qualitative data as its main material, including primary and secondary data. Secondary data was obtained through interviews. The results of this study indicate that the mayit marriage is performed in front of the deceased body of the parent. In the context of human rights, it is important to consider the freedom of consent, emotional well-being, and gender equality in marriage practices. The government and religious authorities need to work together with the community to ensure that cultural traditions are respected, but also ensure that marriage practices do not violate individual basic rights and meet national legal requirements. Article 18B of the 1945 Indonesian Constitution (Article 2) acknowledges customary law and traditional community rights. In Hans Kelsen's human rights theory, which emphasizes positive legal construction.
TINJAUAN TEORI FEMINISME LIBERAL TERHADAP TRADISI LAMARAN GANJURAN DI DESA MAYONG KABUPATEN LAMONGAN Mukhamad Bagus Irawan; Durratul Fu'adatus Sallimah; Azzahra Putri Affandi; Muhammad Jazil Rifqi
Familia: Jurnal Hukum Keluarga Vol. 6 No. 1 (2025)
Publisher : Program Studi Hukum Keluarga Fakultas Syariah UIN Datokarama Palu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24239/familia.v6i1.278

Abstract

The tradition of proposing ganjuran is a tradition of proposing marriage carried out by women. This tradition is carried out by women because it is seen as a form of respect for men. However, this tradition is often considered to have deviations from the concept of gender equality. Therefore, this research will examine in more depth whether the practice of applying for ganjuran carried out by women is in line with the principles of gender equality promoted by liberal feminism. This research aims to analyze the tradition of ganjuran proposals in Mayong Village, Lamongan Regency through the lens of liberal feminist theory. Using qualitative methods, this research will explore the meaning of each stage in the ganjuran proposal tradition, and analyze how this tradition influences the position and role of women in society. The results of the research show that the ganjuran tradition reflects more progressive social change, namely a shift in patrilineal norms in Mayong Village society as in liberal feminist theory. The existence of the ganjuran tradition shows that women can be active in public spaces, especially in determining their life partner and by referring to liberal feminism it can be a tool to encourage gender equality in the Mayong Village community.
Tradition of Malem Songo Marriage in Kedungharjo: Representation of Natural Law Values in the Perspective of Thomas Aquinas Shodiqin, Mohammad; Maulidiyah, Azzahra Syarafina; Rifqi, Muhammad Jazil
Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 11, No 1 (2025)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/almaqasid.v11i1.14951

Abstract

Malem Songo marriage  is a unique tradition that lives in the Tuban community, especially in Kedungharjo. The term Malem Songo refers to the 29th night of Ramadan which is believed to be a night full of blessings. This belief encourages tens to hundreds of couples in the region to hold a marriage contract simultaneously that night. This tradition has been passed down from generation to generation and has become an integral part of the cultural identity of the local community. This research is empirical with a qualitative approach and uses a philosophical framework as an analysis knife. Primary data was obtained through in-depth interviews with the perpetrators, officials of the Widang District KUA, and Kedungharjo community leaders. This article examines the Malem Songo marriage tradition  through the perspective  of natural law as  proposed by Thomas Aquinas. According to Aquinas, the law of nature is a manifestation of the lex aeterna (eternal law of God) which is imprinted in the universal order and guides man to his ultimate existential goal, which is true happiness (beatitudo) in union with the Creator. The findings of the study show that these traditions not only contain deep spiritual values, but also serve as a cultural mechanism to overcome customary constraints, such as weton mismatches. From the perspective  of natural law, this tradition reflects the embodiment of lex aeterna and lex naturalis, where human rationality is linked to divine wisdom. Therefore, Malem Songo marriage is  not solely seen as a socio-cultural practice, but rather as a concrete representation of universal moral principles such as rationality, justice, and the attainment of true happiness rooted in the theological dimension and eternal moral law.
Studi Komparatif Pemikiran Muhammad Syahrur dan David S. Powers Tentang Hukum Waris Islam Rifqi, Muhammad Jazil
Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam Vol. 1 No. 1 (2021): Juni
Publisher : Department of Comparative Mazhab Comparative, Fakulty of Shariah and Law

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/komparatif.v1i1.1162

Abstract

The thought of Islamic law always develops along with changing times, places, and social conditions, and this cannot be separated from the approach applied by every scientist in performing ijtihad. This article reveals a comparative study between Muhammad Syahrur and David S. Powers, who have different backgrounds in interpreting the law, especially inheritance. Syahrur has formal educational experience in the field of engineering. In turn, he studied Islam intensely, while Powers is indeed formally educated in the Islamic world, and although they both use different approaches, they almost have the same view. For Syahrur, there is no absolute specific percentage limit in wills, but the number of wills can be determined by the choices based on the best conditions, in his opinion. Likewise, with inheritance law, the 2: 1 rule for men and women is also not absolute. Under certain conditions, the distribution of property can be 1: 1. Meanwhile, Powers, this testamentary term, is increasingly related to Shahrur's inheritance. It is just that it is intended for heirs whom Ashabul Furudh blocks. Another term that Powers introduced was inheritance ab intestine which was no different from Shahrur's thought. However, it was valid for 2: 1 if the heir was in primary status and 1: 1 if the heir was in the second position.
The Tension between Cultural Heritage and Individual Freedom: The JiLu Marriage Tradition among the Indigenous Javanese Community in Blembem, Ponorogo Rifqi, Muhammad Jazil; Zulfa, Alfina Aulia; Alana, M. Alfian; Syakuri, Ahmad Fauzan
AL-TAHRIR Vol 25 No 1 (2025): Islamic Studies
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v25i1.10371

Abstract

This study investigates the persistence of JiLu, a Javanese customary prohibition against marriage between the first and third-born children of different families, as practised in Blembem Village, Ponorogo. Although JiLu lacks a formal legal or religious foundation, it continues to function as a binding social norm upheld through oral tradition, communal belief systems, and social sanctions. Employing a socio-legal approach, the research integrates qualitative data from in-depth interviews with traditional elders, affected couples, and local stakeholders, alongside a review of relevant literature. Berger and Luckmann’s theory of social construction—comprising the processes of externalization, objectification, and internalization—provides the theoretical framework to analyze how JiLu is maintained and reproduced. The findings reveal that JiLu operates as a symbolic system that regulates social behaviour, particularly in marital decisions, through emotional reinforcement and the fear of spiritual or social consequences. However, the norm’s authority is increasingly questioned by younger generations exposed to formal education, religious reinterpretation, and modern legal rationality. This generational shift highlights a growing tension between the preservation of collective cultural identity and the assertion of personal autonomy. The study demonstrates how customary norms can either adapt or erode when confronted with changing societal values, contributing to broader discussions on the dynamics of tradition, law, and individual rights in contemporary rural Indonesia.
Child Marriage in Villages: Misuse of Ijbār, Structural Discrimination, and Best Interest of the Child Dismissal Rifqi, Muhammad Jazil; Masdar Hilmy; Moh. Faizur Rohman; M Imdadur Rohman
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 20 No. 1 (2025)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v20i1.15970

Abstract

Despite ongoing global efforts to end child marriage, the practice remains widespread in Indonesia. In 2024, Pasuruan recorded some of the highest child marriage rates. Ngantungan Village in Pasrepan is a striking example of how entrenched cultural beliefs and economic pressures continue to drive the trend. This study investigates how structural discrimination—primarily through the practice of ijbār (coercive guardianship) in Islamic legal interpretation—clashes with the best interests of the child (BIC) and perpetuates early marriage. Fieldwork included interviews with religious authorities, local officials, guardians, and young people involved in these marriages. The findings reveal that although Islamic jurisprudence allows guardians to arrange underage marriages under certain conditions, ijbār is frequently misapplied in ways that ignore girls' autonomy and strip them of their right to participate in life-changing decisions. In Ngantungan, traditional myths—like the belief that rejecting too many proposals dooms a girl to lifelong singleness—create social pressure, particularly for girls from low-income families with little formal education. For many, early marriage is seen not as a choice but as the only viable escape from economic hardship. Tackling this issue calls for more than legal reform. It demands a cultural shift, localized education initiatives, and financial support programs that offer meaningful alternatives and disrupt the cycle of child marriage.
Co-Authors 'Aatika, Nimas Ayu Jihan Abdul Basith Junaidy Abdurahman Rafsanjani Aditya Rahman Agus Solikin Al Musyaawi, Muchammad Ibnu Shiina Alana, M. Alfian Alfina, Fitria Tahta Andi Mumtaz Jamaluddin Fatwa Ariany, Nina Atinal Husna Azzahra Putri Affandi Bayu Krisna Adji Chesa Ayu Pradita Ariesandy Durratul Fu'adatus Sallimah Fajriyah, Intan Nur Fauzi, Aziz Hadi, Mukhammad Nur Holilur Rohman Indi Rizky Amalia Agustina Jousi, Mohammad Kamila Nurdiana Laili, Dinda Faizatul Liha Salsabilla Adzikro M Imdadur Rohman M. Amal Rizqhy F.M M. Hikam Manzis M. Saifulloh Marshalina Rahadatul ‘Aisyi Masdar Hilmy Maulani, Nadya Artika Maulidiyah, Azzahra Syarafina Maulina, Irma Wahyu Ma’dinal Ihsani Merina Puspita Sari Mochamad Irfan Harianto Mochamad Syahril Nur Hamam Moh. Faizur Rohman Moh. Faizur Rohman Mohammad Naufal Hilmi Mohammad Sultan Yusuf Saifulloh Muhammad Farid Novian Muhammad Mujiburrohman Muhammad Solikhudin, Muhammad Muhammad Syaifuddin Mukarromah, Fahira Lailatul Mukhamad Bagus Irawan Musyarofa Musyarofa Nabila Aliansyah Putri Naf'an, Abdul Wahab Najib Zulfahmi Nesya Arsalia Kharisma Nichatus Sholikah Nisa', Saskia Choirun Nurul Alifatin Nurul Asiya Nadhifah Nurul Aziroh Mufidah Shafira Rahma Dewi Shodiqin, Mohammad Sholicha, Imatus Siska Wulandari Sivanaya Nadila Putri Syakuri, Ahmad Fauzan Tsabitah Nurlianty Fathurrozie Ulfa Nurul Badria Waasinas, Aby Isnain Naafie Wiwik Indayati Yuda Burika Zuchrufi, Sherlyna Elsania Zulfa, Alfina Aulia