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All Journal International Journal of Public Health Science (IJPHS) Publisia: Jurnal Ilmu Administrasi Publik Mediator KOMUNITAS: INTERNATIONAL JOURNAL OF INDONESIAN SOCIETY AND CULTURE Jurnal Natapraja : Kajian Ilmu Administrasi Negara Al-Ta'rib: Jurnal Ilmiah Program Studi Pendidikan Bahasa Arab IAIN Palangka Raya Journal of Governance and Public Policy Jurnal Konstitusi ARISTO Mazahib Jurnal Kesehatan Medika Saintika TAZKIR: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman Journal of Humanities and Social Studies Journal of Education, Humaniora and Social Sciences (JEHSS) Seminar Nasional Lahan Suboptimal Jurnal Public Policy Menara Ilmu Spirit Publik : Jurnal Administrasi Publik Jurnal Entitas Sosiologi Journal of Governance and Local Politics (JGLP) Jurnal Ilmu Administrasi: Media Pengembangan Ilmu dan Praktek Administrasi PUBLIKASI PENELITIAN TERAPAN DAN KEBIJAKAN Strukturasi: Jurnal Ilmiah Magister Administrasi Publik Ulumuna Jurnal Cahaya Mandalika JURNAL STUDIA ADMINISTRASI Indonesian Journal of International Law Bulletin of Community Engagement BIOVALENTIA: Biological Research Journal Jurnal Locus Penelitian dan Pengabdian Qonun Jurnal Hukum Islam dan Perundang-Undangan Jurnal Indonesia Sosial Teknologi Jurnal Ilmiah Administrasi Publik dan Pemerintahan Eduvest - Journal of Universal Studies Jurnal Ilmu Administrasi: Media Pengembangan Ilmu dan Praktek Administrasi Jurnal Ilmiah Ekotrans & Erudisi (JIEE) Ghaly: Journal of Islamic Economic Law E-Amal: Jurnal Pengabdian Kepada Masyarakat At-Tawazun, Jurnal Ekonomi Syariah Jurnal Pengabdian Masyarakat Mentari Mitsaq : Islamic Family Law Journal Jurnal Kesehatan Masyarakat Studia Islamika Kesmas: Jurnal Kesehatan Masyarakat Nasional (National Public Health Journal) Frontiers on Healthcare Research Sosiora
Alfitri Alfitri
Universitas Padjadjaran
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The Difference of a Child (Walad) Concept in Islamic Inheritance Law and its Implications on The Decisions of the Religious Courts in Indonesia Furqan, Ana Amalia; Alfitri, Alfitri; Haries, Akhmad
Mazahib Vol 17, No 2 (2018)
Publisher : IAIN Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (775.033 KB) | DOI: 10.21093/mj.v17i2.1212

Abstract

This article is based on the fact that there is still the disparity of decisions among the Religious Court Judges on heirs, especially a child (walad), when handling the inheritance disputes. This is because there is a general provision of the meaning of walad contained in the Indonesian Compilation of Islamic Law (KHI) in which it includes both a son and a daughter. In addition, there is no obligation for Religious Court Judges to use the KHI as the basis for legal considerations, allowing for some Religious Court Judges to use the classical Islamic Jurisprudence (fiqh) as the legal basis in deciding a case. This article aims to investigate the impact of the general concept of walad (a child) and measures should be taken the Government to accommodate the legal reference material for Religious Court Judges, especially the KHI and the classical Islamic Jurisprudence (fiqh). It employs normative legal research which primarily examines the decisions of the Religious Courts in East Kalimantan, specifically Samarinda, Tenggarong and Tanah Grogot. The findings reveal that since there is no obligation for the Judges to use the KHI, referring to the classical Islamic Jurisprudence when giving legal considerations and deciding cases of inheritance is not against the procedural law in Indonesia. Yet, this measure potentially creates the disparity of decisions in the Religious Courts since the fiqh differs in determining who the walad is: merely sons or include both sons and daughters. This has frustrated the objective of the KHI as the codification of Islamic Law in Indonesia which unites the differences of opinions in the fiqh and, thus, assures legal certainty in resolving the disputes. Hence, the government should enact the KHI as a Law in Indonesia in order to end the forum of choice for the Judges in basing their decisions so that the disparity of decisions in the Religious Court minimized and legal certainty assured for the justice seekers.Keywords: Islamic inheritance law, walad, fiqh, religious court's decision AbstrakArtikel ini didasarkan pada kenyataan bahwa masih ada perbedaan keputusan di antara Hakim Pengadilan Agama tentang ahli waris, terutama anak (walad), ketika menangani sengketa warisan. Ini karena ada ketentuan umum tentang makna walad yang terkandung dalam Kompilasi Hukum Islam Indonesia (KHI) di mana itu mencakup anak laki-laki dan perempuan. Selain itu, tidak ada kewajiban bagi Hakim Pengadilan Agama untuk menggunakan KHI sebagai dasar untuk pertimbangan hukum, yang memungkinkan beberapa Hakim Pengadilan Agama untuk menggunakan fiqh sebagai dasar hukum dalam memutuskan suatu kasus. Artikel ini bertujuan untuk menyelidiki dampak dari konsep umum walad (anak) dan langkah-langkah yang harus diambil Pemerintah untuk mengakomodasi bahan referensi hukum bagi para Hakim Pengadilan Agama, khususnya KHI dan fiqh. Artikel ini didasari oleh penelitian hukum normatif yang terutama meneliti keputusan Pengadilan Agama di Kalimantan Timur, khususnya Samarinda, Tenggarong dan Tanah Grogot. Temuan ini mengungkapkan bahwa karena tidak ada kewajiban bagi para Hakim untuk menggunakan KHI, merujuk pada Yurisprudensi Islam klasik ketika memberikan pertimbangan hukum dan memutuskan kasus-kasus warisan tidak bertentangan dengan hukum acara di Indonesia. Namun, langkah ini berpotensi menciptakan disparitas keputusan di Pengadilan Agama karena fiqh berbeda dalam menentukan siapa walad: hanya anak laki-laki atau termasuk anak laki-laki dan perempuan. Kondisi ini telah menggagalkan tujuan KHI sebagai kodifikasi Hukum Islam di Indonesia yang menyatukan perbedaan pendapat dalam fiqh dan, dengan demikian, memastikan kepastian hukum dalam menyelesaikan perselisihan. Oleh karena itu, pemerintah harus memberlakukan KHI sebagai UU di Indonesia untuk mengakhiri forum pilihan bagi para Hakim dalam mendasarkan keputusan mereka sehingga perbedaan keputusan di Pengadilan Agama diminimalkan dan kepastian hukum terjamin bagi para pencari keadilan.Kata Kunci: Hukum Kewarisan Islam, Konsep Walad, Fikih,  Putusan pengadilan agama
WOMEN’S RIGHTS AND GENDER EQUALITY ISSUES IN ISLAMIC LAW IN INDONESIA: THE NEED TO RE-READ WOMEN’S STATUS IN THE ISLAMIC RELIGIOUS TEXTS Alfitri, Alfitri
Mazahib VOLUME 13, ISSUE 1, JUNE 2014
Publisher : IAIN Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (306.769 KB) | DOI: 10.21093/mj.v13i1.349

Abstract

Artikel ini adalah untuk membahas status perempuan dalam teks-teks agama Islam, terutama ayat-ayat Quran dan Hadis teks yang dianggap "misoginis." Ada kebutuhan mendesak untuk membaca kembali teks-teks agama Islam karena mereka digunakan oleh ulama klasik untuk menghasilkan fikih mereka. Fikih klasik tadi, bersama-sama dengan teks, diadopsi oleh umat Islam kontemporer di luar konteks dan, kadang-kadang, telah digunakan untuk mengabadikan ketidaksetaraan gender dalam kehidupan sosial. Contoh kasusnya antara lain adalah kritik, dan bahkan penolakan, terhadap reformasi hukum keluarga yang diusulkan oleh negara. Artikel ini berpendapat bahwa nilai-nilai universal yang terkandung dalam teks-teks agama Islam yang mempromosikan keadilan dan, dengan demikian, menghormati hak-hak perempuan serta bertujuan untuk mencapai kesetaraan di antara diferensiasi gender dalam kehidupan sosial perlu disosialisasikan. Pemahaman sensitif gender ini terhadap teks-teks agama Islam disosialisasikan untuk lebih meningkatkan kesadaran masyarakat terhadap hak-hak womens dan isu-isu kesetaraan gender dalam Islam.
The Difference of a Child (Walad) Concept in Islamic Inheritance Law and its Implications on The Decisions of the Religious Courts in Indonesia Furqan, Ana Amalia; Alfitri, Alfitri; Haries, Akhmad
Mazahib VOLUME 17, ISSUE 2, DECEMBER 2018
Publisher : IAIN Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (775.033 KB) | DOI: 10.21093/mj.v17i2.1212

Abstract

This article is based on the fact that there is still the disparity of decisions among the Religious Court Judges on heirs, especially a child (walad), when handling the inheritance disputes. This is because there is a general provision of the meaning of walad contained in the Indonesian Compilation of Islamic Law (KHI) in which it includes both a son and a daughter. In addition, there is no obligation for Religious Court Judges to use the KHI as the basis for legal considerations, allowing for some Religious Court Judges to use the classical Islamic Jurisprudence (fiqh) as the legal basis in deciding a case. This article aims to investigate the impact of the general concept of walad (a child) and measures should be taken the Government to accommodate the legal reference material for Religious Court Judges, especially the KHI and the classical Islamic Jurisprudence (fiqh). It employs normative legal research which primarily examines the decisions of the Religious Courts in East Kalimantan, specifically Samarinda, Tenggarong and Tanah Grogot. The findings reveal that since there is no obligation for the Judges to use the KHI, referring to the classical Islamic Jurisprudence when giving legal considerations and deciding cases of inheritance is not against the procedural law in Indonesia. Yet, this measure potentially creates the disparity of decisions in the Religious Courts since the fiqh differs in determining who the walad is: merely sons or include both sons and daughters. This has frustrated the objective of the KHI as the codification of Islamic Law in Indonesia which unites the differences of opinions in the fiqh and, thus, assures legal certainty in resolving the disputes. Hence, the government should enact the KHI as a Law in Indonesia in order to end the forum of choice for the Judges in basing their decisions so that the disparity of decisions in the Religious Court minimized and legal certainty assured for the justice seekers.Keywords: Islamic inheritance law, walad, fiqh, religious court's decision.
The Role of Sharia Judges in Indonesia: Between The Common Law and The Civil Law Systems Alfitri, Alfitri
Mazahib Volume 16, Issue 2, December 2017
Publisher : IAIN Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (487.285 KB) | DOI: 10.21093/mj.v16i2.825

Abstract

This article seeks to analyse the role of Religious Courts’ (Pengadilan Agama or PA) Judges in the formation of Islamic law in Indonesia. As part of the civil legal system, PA Judges are bound by legal provisions in handling legal disputes in court. They must apply the applicable legal provisions to decide upon a case. This condition can also be understood from the aspect of appointment of judges in Indonesia, including PA Judges, which is conducted not through professional career path as in the common law system. Thus, they are appointed from a new graduate of law/sharia faculty and then trained, inter alia, to apply and/or interpret applicable laws (legislation); and not to make the law itself. However, on the basis of secondary data analysis, studies on the ijtihad of PA Judges reveal that they are no longer only fixated on the provisions of statutes in deciding cases. They also make laws, cases in point are the Compilation of Islamic Law (KHI) and the Compilation of Sharia Economic Law (KHES), do ijtihad on the books of fiqh which became the basis for the drafting of Islamic legislation in Indonesia. Some of them even do direct ijtihad from Sharia sources, namely the Qur'an and Hadith. This condition is arguably more in accordance with the character of judges (qadis) in Islamic history which on a certain level similar to the role of judges in common law system.Keywords: Sharia Judges’ Role, Legal Profession, Bureaucracy, Common Law System, Civil Law System
Safeguarding Women’s Constitutional Rights in the Judicial Reviews of Marriage Law on the Minimum Married Age Limit Hamidin, Hamidin; Alfitri, Alfitri
Mazahib VOLUME 20, ISSUE 1, JUNE 2021
Publisher : IAIN Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21093/mj.v20i1.3307

Abstract

The Constitutional Court seems inconsistent when examining the same legal issue, i.e., the constitutionality of the minimum married age limit for women, but with different decisions. In the 2014 decision, the Court rejected the petition, while in the 2017 decision, the Court accepted it. This paper analyzes the considerations of constitutional judges in deciding the case to understand whether women’s constitutional rights have been protected in both decisions. Using the case and statutory approach, this article concludes that the 2014 decision rejecting the petition to increase the minimum married age limit for women does not fulfill women’s constitutional rights. Sixteen years old as the minimum age limit for women and nineteen years for men is discriminatory and deprives girls’ rights to health and education. The judges’ consideration in the 2017 decision, which granted the petition, was that determining the minimum married age limit is a legal policy. Still, if the policy contradicts the 1945 Constitution, citizens can challenge its constitutionality. The Marriage Law is a past product, so it needs to be adapted to developments and the 1945 Constitution’s norms. The difference in the Constitutional Court’s decisions on examining the same issue is due to different interpretations and efforts to protect the constitutional rights of citizens. 
Co-Authors - Afrizal Adam, Ryan Agustinne, Hermince Anggelia Akbar, Dinar Tri Akbar, Dinar Try Akhmad Haries Alamsyah - Alicya, Alicya Alisyahbana, M. Iqbal Ambarwati Amin Rejo Anang Dwi Santoso Andries Lionardo, Andries Andy Alfatih Anugrah, Erwin C Apriyadi Apriyadi, Apriyadi Ardi Abbas Ardiyan Saptawan Aulia Rahman Austin, Trecy BAYUNA, I WAYAN Budiyanto, Mumahammad Nur Darmawati Darmawati Dewi Maryah Diana Dewi Sartika, Diana Dewi Didi Tahyudin dorisnita, dorisnita Elsa Yuniarti Exposto, Levi Anatolia S.M. Fefta, Andy Fikri, Ady Firman Firman Fitra Arya Dwi Nugraha Fitri Fitri Fitri Wulandari Furqan, Ana Amalia Furqan, Ana Amalia Hamidin Hamidin Helmi Helmi HENDRA GUNAWAN B11211055 Hendrik Hendrik Hilda Zulkifli HP, Dadang Husni Thamrin Imam Ghozali Iman, Maidi Muhammad Imania, Katriza Imanullah, Rijal Indang Dewata Indraddin Isabella Isabella Januar Eko Aryansah Jayenti Efendi, Retno Kholek, Abdul Kholek, Abdul Kurniawan, Aka M. Husni Thamrin Madani, K.M. Isnaini Mahadika, Alam Mahalul Azam Mahu, Rusmiati Mandiri, Prabu Muhamad Ikbal Muhammad Adam, Muhammad Muhammad Husni Thamrin, Muhammad Husni Muhammad Yusuf Abror Muzayyin Ahyar Nadjib, Abdul Najib, Abdul Nasyaya, Annada Nengyanti Nengyanti, Nengyanti Netrawati, Netrawati Neviyarni, Neviyarni Nindrea, Ricvan Dana Nova Yanti Nurwijayanti Pahira, Lira Pauzia, Pauzia Pebrian, Rojja Prabujaya, Sena Putra Presta, Oscar Devi Putra, Bayu Rahmandra Putra, Bayu Rahmandra Rahmat Hidayatullah Rahmawati, Wafiq Raniasa Putra Ridhah Taqwa, Ridhah Rihaliza, Rihaliza Rizaldi, Rizaldi roza, Defia Rudi Irawan Saproni Muhammad Samin Sari, Marlinda Sari, Vanny Yulia Eka Setiawan, Adek Simarmata, Marudut J.F. Slamet Raharjo Slamet Widodo Sriati Sriati, Sriati Sriyanto Sriyanto Suardi, Suardi Supardi, Stepanus supriady, harif Syaifudin Zakir, Syaifudin Taqwa, M. Ridhah Tawakkal Baharuddin, Tawakkal Thamrin , Husni Thamrin, M.H. Vivit Fitriyanti Waspodo, Waspodo Wati Sukarno Putri, Mega Mega Weny Amelia, Weny Widya Anggraini Wirza, Thifla Rafifa Yasin, Mohammad Dhiya'ul Hafidh bin Fatah Yauma, Fithratil Yenni Yunita Zahana, Yui Zalyanti, Detia