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TINJAUAN HUKUM ISLAM TERHADAP SANKSI ADAT KAWIN SUMBONG DI MASYARAKAT LEKUK 50 TUMBI LEMPUR Fajri, Yan; Eva, Yusnita; Puspita, Mega
Jurnal AL-AHKAM Vol 12, No 2 (2021)
Publisher : UIN Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/alahkam.v12i2.3616

This research is motivated by the marriage between a niece and her uncle known as sumbong marriage. The uncle in question is not the mother's biological sister, but the mother's distant relative. In Islamic law, there is no prohibition against this kind of marriage. Based on the customary law of Lekuk 50 Tumbi Lempur, the marriage has violated customary provisions and is subject to sanctions, namely by paying one goat. The research method used is descriptive qualitative by processing data with sentences or words and going directly to the field for interviews. The results of this study indicate that: First, this customary sanction has been passed down from generation to generation. There are several reasons for the imposition of sanctions, namely to expand kinship relations, strengthen kinship ties and maintain offspring because it originated from an endogamous marriage system. Second, the consequences of sanctions, namely for people who violate customary provisions, will be punished, both materially and morally. Materially, that is by paying for one goat, while morally it will be excommunicated, excluded from various traditional activities and considered to have violated customary provisions. Third, if viewed from the perspective of Islamic law, the sanction of celibate marriage is only a habit factor for the people of Lekuk 50 Tumbi Lempur and does not conflict at all with Islamic law in principle. The imposition of sanctions turned out to have a positive impact, among others: expanding kinship relations, maintaining brotherly ties and maintaining offspring.

Gender Equality in Imamate Shia and Sunni Inheritance Jurisprudence: A Comparative Analysis of Legal Doctrines and Familial Relationships Elfia, Elfia; Surwati, Surwati; Nelli, Fitra; Fajri, Yan
Mazahib Vol 23 No 2 (2024): VOLUME 23, ISSUE 2, 2024
Publisher : Fakultas Syariah UINSI Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21093/mj.v23i2.8381

The issue of inheritance has always been a focal point in society, particularly when addressing the bilateral principle, which ensures property distribution to male and female heirs in Islamic law. The difference in inheritance rights between men and women remains a subject of debate in both Sunni and Shia applications. Shia inheritance law emphasizes equity by granting women recognized inheritance rights alongside men at all levels, while Sunni law follows specific Quranic guidelines that often result in unequal shares. Shia jurisprudence accords women the same status and rights as men in terms of their recognition as legitimate heirs within the family hierarchy. This research examines the mechanisms of inheritance distribution in Shia jurisprudence through a gendered lens, focusing on its implications for women's rights and their position in Islamic inheritance frameworks. This normative legal research adopts a gendered approach to Islamic inheritance law. The secondary data related to Sunni and Shia inheritance rules were traced manually and online from OJS websites. The data were analyzed using content analysis and then narrated through data reduction, display, and verification techniques. The research found that the Shia concept of inheritance distribution involves two categories of heirs: dzawil furudh (heirs with fixed shares) and qarabah (relative heirs). Heirs not included as dzawil furudh (heirs with fixed shares) as specified in the Qur'an and Hadith are classified as qarabah, which includes both male and female relatives based on proximity to the deceased. In determining their rights, Shia addresses the issue of gender while still applying the provisions of the texts regarding the share of men and women. Men and women at the levels of descendants (furu'), parents (ushul), siblings, and parents' siblings (hawasyi) have recognized inheritance rights, with shares determined based on Quranic guidelines. Second, Shia inheritance law consistently applies the bilateral principle, ensuring that women are granted inheritance rights alongside men in accordance with the Quranic 2:1 distribution ratio. This highlights that from a gender perspective, Shia jurisprudence demonstrates a more inclusive approach toward women's inheritance rights, emphasizing equity and recognition within its legal framework.

Analisis Putusan Pengadilan Negeri Surabaya Nomor:916/Pdt.P/2022/Pn.Sby Tentang Perkawinan Beda Agama Fajri, Yan; Afri, Wedi
USRATY : Journal of Islamic Family Law Vol. 1 No. 1 (2023): Juni 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/usraty.v1i1.6527

Realitanya saat ini, masih ada Muslim dengan non Muslim yang melangsungkan perkawinan beda agama. Perkawinan dapat dilakukan dengan mengajukan permohonan perkawinan beda agama ke pengadilan. Tujuan penelitian ini untuk menganalisis pertimbangan hakim terhadap pemberian izin perkawinan beda agama dan dampak terhadap anak yang dilahirkan dari perkawinan beda agama. Metode dalam penelitian menggunakan metode (library research) dengan melakukan analisis terhadap putusan-putusan PN terdahulu yang berkaitan dengan materi ini. Teknik dalam pengumpulan bahan dan data dalam metode ini diambil dari berbagai literatur kepustakaan seperti buku dan jurnal. Hasil penelitian ini adalah penulis menyatakan tidak setuju atau menolak terhadap pertimbangan-pertimbangan hakim dalam mengabulkan permohonan perkawinan beda agama di Pengadilan Negeri Surabaya Perkara Nomor: 916/Pdt.P/2022/Pn.Sby. Terkait dalam memutuskan dan mengabulkan perkawinan beda agama dalam putusan tersebut, hakim tidak mempedomani UU No. 1 Tahun 1974 tentang Perkawinan Pasal 2 ayat (1), Instruksi Presiden Republik Indonesia No. 1 Tahun 1991 tentang Kompilasi Hukum Islam (KHI) Pasal 4, 40, 44, dan 61, keputusan MUI (Majelis Ulama Indonesia) melalui Keputusan Nomor 4/MUNAS VII/MUI/8/2005, Keputusan NU (Nahdatul Ulama) dalam fatwa yang disahkan dalam muktamar kedua puluh delapan di Yogyakarta pada akhir November 1989, dan keputusan organisasi Muhammadiyah dalam Keputusan Muktamar Tarjih ke-22 Tahun 1989 di Malang Jawa Timur. Sedangkan salah seorang calon mempelai merupakan beragama Islam. Dalam Islam, perkawinan beda agama dilarang dan tidak dihalalkan. Apabila hakim pertimbangan keputusan-keputusan tersebut sebagai pedoman dalam menetapkan perkawinan beda agama, maka dengan mempertimbangkan keputusan-keputusan tersebut hakim tidaklah mengabulkan permohonan perkawinan beda agama.The current reality is that there are still Muslims and non-Muslims who enter into interfaith marriages. Marriage can be carried out by submitting an application for an interfaith marriage to the court. The aim of this research is to analyze the judge's considerations regarding granting permits for interfaith marriages and the impact on children born from interfaith marriages. The research method uses a library research method by analyzing previous PN decisions related to this material. The techniques for collecting materials and data in this method are taken from various literature such as books and journals. The results of this research are that the author stated that he did not agree or reject the judge's considerations in granting the request for interfaith marriage at the Surabaya District Court Case Number: 916/Pdt.P/2022/Pn.Sby. Regarding deciding and granting interfaith marriages in this decision, the judge did not follow Law no. 1 of 1974 concerning Marriage Article 2 paragraph (1), Instruction of the President of the Republic of Indonesia No. 1 of 1991 concerning the Compilation of Islamic Law (KHI) Articles 4, 40, 44, and 61, the decision of the MUI (Indonesian Ulema Council) through Decision Number 4/MUNAS VII/MUI/8/2005, the NU (Nahdatul Ulama) decision in the fatwa issued ratified in the twenty-eighth congress in Yogyakarta at the end of November 1989, and the decision of the Muhammadiyah organization in the 22nd Tarjih Congress Decree of 1989 in Malang, East Java. Meanwhile, one of the prospective bride and groom is Muslim. In Islam, interfaith marriages are prohibited and not permitted. If the judge considers these decisions as guidelines in determining interfaith marriages, then by considering these decisions the judge will not grant the request for interfaith marriage

Changes in Marriage Age Policy: Analysis of Implementation and Its Impact on Underage Marriage Afri, Wedi; Syukrawati, Syukrawati; Fajri, Yan; Dewi, Erna; Putri, Mirna
Jurnal Elsyakhshi Vol. 3 No. 1 (2025): June
Publisher : Sekolah Tinggi Agama Islam Solok Nan Indah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.69637/jelsy.v3i1.525

PG SLOT to the marriage age limit in Indonesia have led to an increase in the number of underage marriages in West Sumatra. The government's goal in changing the marriage age limit is to reduce the number of underage marriages. Precisely that, this study aims to determine the effect of Law No. 16 of 2019 concerning Marriage on underage marriage from 2019-2023 and the efforts of the local religious affairs office in socializing it. This research uses a qualitative method with a case study approach. Data sources were obtained through PG SLOT, interviews and documentation. First, the results showed that after the law was enacted, the number of underage marriages actually increased from five couples (2016-2019) to nine couples who married underage (2019-2023). This shows that despite the new regulation, the practice of early marriage still occurs. Second, the religious affairs office has made efforts to prevent underage marriage such as providing direct guidance to prospective brides who are getting married. Then utilize the services of religious instructors within the West Sumatra religious affairs office. Another way is to use social media such as Facebook and Instagram by posting things related to the impact of underage R4shub.

Analisis Putusan Pengadilan Negeri Surabaya Nomor:916/Pdt.P/2022/Pn.Sby Tentang Perkawinan Beda Agama Fajri, Yan; Afri, Wedi
USRATY : Journal of Islamic Family Law Vol. 1 No. 1 (2023): Editions January-June 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/usraty.v1i1.6527

Realitanya saat ini, masih ada Muslim dengan non Muslim yang melangsungkan perkawinan beda agama. Perkawinan dapat dilakukan dengan mengajukan permohonan perkawinan beda agama ke pengadilan. Tujuan penelitian ini untuk menganalisis pertimbangan hakim terhadap pemberian izin perkawinan beda agama dan dampak terhadap anak yang dilahirkan dari perkawinan beda agama. Metode dalam penelitian menggunakan metode (library research) dengan melakukan analisis terhadap putusan-putusan PN terdahulu yang berkaitan dengan materi ini. Teknik dalam pengumpulan bahan dan data dalam metode ini diambil dari berbagai literatur kepustakaan seperti buku dan jurnal. Hasil penelitian ini adalah penulis menyatakan tidak setuju atau menolak terhadap pertimbangan-pertimbangan hakim dalam mengabulkan permohonan perkawinan beda agama di Pengadilan Negeri Surabaya Perkara Nomor: 916/Pdt.P/2022/Pn.Sby. Terkait dalam memutuskan dan mengabulkan perkawinan beda agama dalam putusan tersebut, hakim tidak mempedomani UU No. 1 Tahun 1974 tentang Perkawinan Pasal 2 ayat (1), Instruksi Presiden Republik Indonesia No. 1 Tahun 1991 tentang Kompilasi Hukum Islam (KHI) Pasal 4, 40, 44, dan 61, keputusan MUI (Majelis Ulama Indonesia) melalui Keputusan Nomor 4/MUNAS VII/MUI/8/2005, Keputusan NU (Nahdatul Ulama) dalam fatwa yang disahkan dalam muktamar kedua puluh delapan di Yogyakarta pada akhir November 1989, dan keputusan organisasi Muhammadiyah dalam Keputusan Muktamar Tarjih ke-22 Tahun 1989 di Malang Jawa Timur. Sedangkan salah seorang calon mempelai merupakan beragama Islam. Dalam Islam, perkawinan beda agama dilarang dan tidak dihalalkan. Apabila hakim pertimbangan keputusan-keputusan tersebut sebagai pedoman dalam menetapkan perkawinan beda agama, maka dengan mempertimbangkan keputusan-keputusan tersebut hakim tidaklah mengabulkan permohonan perkawinan beda agama.The current reality is that there are still Muslims and non-Muslims who enter into interfaith marriages. Marriage can be carried out by submitting an application for an interfaith marriage to the court. The aim of this research is to analyze the judge's considerations regarding granting permits for interfaith marriages and the impact on children born from interfaith marriages. The research method uses a library research method by analyzing previous PN decisions related to this material. The techniques for collecting materials and data in this method are taken from various literature such as books and journals. The results of this research are that the author stated that he did not agree or reject the judge's considerations in granting the request for interfaith marriage at the Surabaya District Court Case Number: 916/Pdt.P/2022/Pn.Sby. Regarding deciding and granting interfaith marriages in this decision, the judge did not follow Law no. 1 of 1974 concerning Marriage Article 2 paragraph (1), Instruction of the President of the Republic of Indonesia No. 1 of 1991 concerning the Compilation of Islamic Law (KHI) Articles 4, 40, 44, and 61, the decision of the MUI (Indonesian Ulema Council) through Decision Number 4/MUNAS VII/MUI/8/2005, the NU (Nahdatul Ulama) decision in the fatwa issued ratified in the twenty-eighth congress in Yogyakarta at the end of November 1989, and the decision of the Muhammadiyah organization in the 22nd Tarjih Congress Decree of 1989 in Malang, East Java. Meanwhile, one of the prospective bride and groom is Muslim. In Islam, interfaith marriages are prohibited and not permitted. If the judge considers these decisions as guidelines in determining interfaith marriages, then by considering these decisions the judge will not grant the request for interfaith marriage

Kewarisan Beda Agama di Nagari Persiapan Bancah Kariang Kecamatan Kinali Kabupaten Pasaman Barat Elfia, E.; Surwati, Surwati; Fajri, Yan
AL-ISTINBATH : Jurnal Hukum Islam Vol 6 No 2 November (2021)
Publisher : Institut Agama Islam Negeri Curup

This study aims to find out the basis and reasons for heirs of different religions to get inheritance from heirs who died and how the distribution of inheritance is carried out by the community in Nagari Bancah Kariang, Kinali District, West Pasaman Regency. This research is an empirical research using a socio-legal approach. The data used is qualitative data which is analyzed descriptively qualitatively. The findings from this study are the basis and method of dividing inheritance of different religions in Nagari Preparation Bancah Kariang, Kinali District, West Pasaman Regency is based on the habits that have been carried out by the family so that it has been passed down from generation to generation until now and the distribution of inheritance is carried out equally, regardless of religion. in a family member after the death of an heir. This is done with the aim of maintaining harmony among his family and is considered a fair distribution of inheritance with a family system. Families that have family members of different religions also get an equal share and do not differentiate the income from inheritance to their children to strengthen the relationship between children and their parents. The practice carried out by the Nagari Bancah Kariang community clashes with the Prophet's hadith which clearly states that different religions are a barrier to inheriting under any pretext because ikhtilaf al-diin is one of the mawani '(barriers) in Islamic inheritance law.

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