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<![CDATA[PUTUSAN VERSTEK PADA PERKARA PERCERAIAN DI PENGADILAN AGAMA PAMEKASAN ]]>
<![CDATA[Susylawati, Eka]]>;
<![CDATA[Hasan, Moh.]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol 8, No 1 (2011) ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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DOI: 10.19105/nuansa.v8i1.9
<![CDATA[Ideally, in investigation of divorce case of husband and wife attend in assembly.With attendance of the spouses, judge will be more easy to strive the peace mentioned above. Ironically, in practice is sometimes wife or husband in capacities as requested / sued have never attended or if to give the authority at a advocate, the side requested / sued have never attended to conference. Pursuant to section 125 HIR to express that if sued absents to face the assembly and do not order others ones as its proxy, hence the accusation will be granted with decision the outside attending of sued ( verstek decision). From result of research obtained by conclusion that is; First, which cause to be requested / to be sued never absents at divorce case raised by applicant / plaintiff so that resulting the verstek decision in Religion Justice of Pamekasan, for example: because shame, so that the session will take place quickly, because sued / requested is shy and or fear to deal with trial, and there is still some of village headman and or modin still have a notion, society in a countryside must inform if they will divorce. Judge of Religion Justice of Pamekasan assess the evidence appliances raised by applicant / plaintiff in divorce case decided by verstek guiding at HIR and also regulation of other constitutions. In the verdict of divorce case, judge council of Religion Justice of Pamekasan only relates at evidence appliance raised by plaintiff / applicant.]]>
<![CDATA[IMPLEMENTASI PERKARA PRODEO BAGI ASYARAKAT MISKIN DI PENGADILAN AGAMA PAMEKASAN ]]>
<![CDATA[Susylawati, Eka]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol 10, No 1 (2013) ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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DOI: 10.19105/nuansa.v10i1.165
<![CDATA[Indonesia adalah negara hukum (rechsstaaat) sebagaimana bunyi pasal 1 ayat 3 Undang-Undang Dasar 1945, yang menjamin persamaan setiap orang di hadapan hukum serta melindungi hak asasi manusia. Persamaan di hadapan hukum memiliki arti bahwa semua orang memiliki hak untuk diperlakukan sama di hadapan hukum (equality before the law). Persamaan perlakuan di hadapan hukum tersebut berlaku bagi setiap orang tanpa membeda-bedakan latar belakang suku, agama, ekonomi atau keturunan, untuk memperoleh keadilan melalui lembaga peradilan. Dalam hukum acara perdata orang yang mengajukan perkara harus membayar biaya perkara yang harus dibayar pada waktu pendaftaran. Namun tidak semua orang mempunyai kemampuan ekonomi yang memadai (miskin). Dalam hukum acara perdata terdapat pengeculian bagi yang miskin dapat mengajukan perkara prodeo dengan melampirkan Surat Keterangan Tidak Mampu yang dikeluarkan oleh Kepala Desa atau Lurah. Namun ternyata anggaran yang disiapkan oleh negara dalam anggaran DIPA pengadilan agama Pamekasan tidaklah memadai sehingga setiap tahunnya hanyalah 30 perkara saja. Hal ini tentu saja tidak sebanding dengan jumlah perkara yang diputus oleh pengadilan agama Pamekasan setiap tahunnya yang rata rata 1000 lebih perkara.]]>
<![CDATA[KEDUDUKAN BUKTI ELEKTRONIK DALAM PEMBUKTIAN PERKARA PERCERAIAN ]]>
<![CDATA[Susylawati, Eka]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol 12, No 2 (2015) ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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DOI: 10.19105/nuansa.v12i2.771
<![CDATA[To prove is to convince the judge about the truth of argumentation or occasion that has been argued by all sides in a legal action in court. Based on the Article 164 HIR/Article 284 RBg and Article 1866 KUH Perdata, it has been stated the five evidences of civil case in Indonesia, they are letter evidence, witness evidence, presumption, confession, and oath. In the current progress, electronics devices are the needs and become something ordinary when data or anything produced by the electronic devices converted to be valid evidences of any events and occasions. In the case of divorce, a husband or/and wife occasionally  submits electronic evidences in a court such as photos, SMS (short message service), recorded voice or picture (video) to support the argumentation of affair committed by a couple. ]]>
<![CDATA[EKSISTENSI HUKUM ADAT DALAM SISTEM HUKUM DI INDONESIA ]]>
<![CDATA[Eka Susylawati]]>
<![CDATA[ AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 4 No. 1 (2009) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v4i1.267
<![CDATA[A traditional law (hukum adat) is a law reflecting anIndonesian character; as a result it has been claimed as thelaw which is genuinely Indonesian. As an unwritten law,nowadays the existence of traditional law is questionable.It has been judged as conservative, stiff, primitive oldfashioned comparing to the development of modernsociety. Some people argue that traditional law is unableto resolve the problems in this globalization era. In facts,traditional law has become a basic principle to legalize thecontemporary laws. For instances, traditional lawsinspires the law of UU. No 5 Th. 1960 about the major lawof agrarian affairs and the la of UU. No. 1 Th. 1974 aboutmarriage. The relevance of traditional law to current one issupported by the existence of UU. No. 4 Th. 2004 aboutthe authority of judicial affairs, it opens the chance for thejudges to execute and decide a case based on traditionallaws.]]>
<![CDATA[KEDUDUKAN JANDA DALAM HUKUM WARIS ADAT PADA MASYARAKAT PARENTAL ]]>
<![CDATA[Eka Susylawati]]>
<![CDATA[ AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 4 No. 2 (2009) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v4i2.276
<![CDATA[The field of succession law in Indonesia up to now prevails lawpluralism in which Islamic succession, custom succession andwestern succession law (Burgerlijk Wetboek) exist in society.Among those succession laws, the custom succession one is themost dominant law in society. The custom law that has dynamiccharacteristics also influences to the status of widow to thelegacy oh her late husband, that from time to time it changes. Inparental society, in the early (before RI freedom), a widow wasnot a heir, then the next development, the widow inherit thelegacy of her late husband although the change has not receivedwell. The cause of the change is the awareness of society inrespecting the status of the widow and also because the mostIndonesian society are Islam that develops the customsuccession law influenced by Islamic law.]]>
<![CDATA[LANDASAN HUKUM POSITIF PEMBERLAKUAN HUKUM ISLÂM DI INDONESIA ]]>
<![CDATA[Eka Susylawati Eka Susylawati]]>
<![CDATA[ AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 6 No. 1 (2011) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v6i1.305
<![CDATA[Abstract: Islamic law has been valid since a long time ago in Indonesia and it expriences dynamical effect since the era of ancient kingdom, colonialism, and post-independence. The population of Muslim is major, it reaches more than 200 hundred millions people. This becomes sociological and functional considerations to the validity of Islamic law in Indonesia. For the shake of effectiveness, efficiency, and Muslim aspiration fulfillment, it seems feasible to adopt Islamic law as a part of public law. Indonesia is not a secular country, it is not necessary to seperate religious and statehood affairs. In advance, Islamic law has been partly adopted and it inspires the Indonesian legislation. Key Words: hukum positif, hukum Islâm, dan fiqh]]>
<![CDATA[PELAKSANAAN PUTUSAN NAFKAH ISTRI PASCA CERAI TALAK DI PENGADILAN AGAMA PAMEKASAN ]]>
<![CDATA[Eka Susylawati]]>;
<![CDATA[Moh. Masyhur Abadi]]>;
<![CDATA[M. Latief Mahmud]]>
<![CDATA[ AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 8 No. 2 (2013) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v8i2.354
<![CDATA[Pada umumnya dalam perkara cerai talak selain memutusperkara pokoknya, pengadilan agama juga mewajibkanuntuk membayar nafkah pada istri dan anak. Hal initernyata berbeda dengan penerapan putusan, karenapemenuhan kewajiban suami tidak selamanya berjalan baik.Pada sebagian perkara pasca perceraian, istri tidakmendapatkan nafkah walaupun hal tersebut sudah diputusoleh pengadilan. Karenanya, ada 2 (dua) fokus dalam kajianini, yakni bagaimana pelaksanaan putusan nafkah istri pascaputusan cerai talak di Pengadilan Agama Pamekasan danbagaimana penyelesaian jika nafkah tidak dilaksanakan.Hasil penelitian menunjukkan bahwa pelaksanaan nafkahistri pasca cerai talak di Pengadilan Agama Pamekasandiakumulasi dengan tuntutan lain, misalnya harta bersamadan perwalian anak. Sebagian suami membayar nafkahsebelum melakukan ikrar talak. Majelis hakim akan menundapelaksanaan ikrar talak bagi suami yang belum membayarnafkah kepada istri sampai 6 bulan. Namun, jika dalam 6bulan tidak dapat direalisasikan, maka secara yuridispengadilan agama tidak dapat menghalangi suami untukmengucapkan ikrar talak, walaupun belum membayarnafkah kepada istri.]]>
<![CDATA[Peningkatan pemahaman batas usia perkawinan dalam UU 16/2019 dan persiapan mental pra nikah santri Daarul Lughoh Palengaan Pamekasan ]]>
<![CDATA[El Amin, Faris]]>;
<![CDATA[Rahmawati, Theadora]]>;
<![CDATA[Hosen]]>;
<![CDATA[Fauzi, Achmad]]>;
<![CDATA[Susylawati, Eka]]>;
<![CDATA[Saputri, Videa Dewi]]>;
<![CDATA[Yaqin, Ainol]]>
<![CDATA[ PERDIKAN (Journal of Community Engagement) Vol. 5 No. 2 (2023) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/pjce.v5i2.10122
<![CDATA[The latest law on marriage No. 16 of 2019 confirms that marriage can be legalized if the man and woman have reached the age of 19. However, this new regulation is still not widely known by the public, especially teenagers. This article is the result of community service activity in the form of outreach. The purpose of this community service is to provide understanding to students regarding the age limit for marriage and mental preparation in facing marriage, as well as preventing early marriage for teenagers at Daarul Lughoh Islamic Boarding School, Akkor Village, Palengaan Sub-District. This event has great benefits in increasing students' understanding of the importance of physical and mental preparation before going into a marriage, because a marriage is not only based on the principle of liking each other and consensual. Instead, a married life will definitely deal with many challenges and problems. Therefore, then it takes a mature personality and mentality to manage household life within the framework of sakinah mawaddah wa rahmah. (Undang-undang terbaru tentang perkawinan no 16 tahun 2019 menegaskan bahwa perkawinan dapat diizinkan apabila laki-laki dan wanita sebagai calon mempelai telah mencapai usia 19 tahun. Namun, peraturan baru ini masih belum banyak diketahui oleh masyarakat, khususnya para remaja. Artikel ini merupakan hasil dari kegiatan pengabdian kepada masyarakat dalam bentuk sosialisasi. Adapun tujuan dari pengabdian masyarakat ini adalah memberikan pemahaman kepada santri terkait batas usia perkawinan dan persiapan mental dalam menghadapi perkawinan, serta mencegah adanya pernikahan dini dari para remaja di pondok pesantren Daarul Lughoh Desa Akkor Kecamatan Palengaan. Acara ini dinilai mempunyai manfaat yang besar dalam meningkatkan pemahaman para santri akan pentingnya persiapan fisik dan mental sebelum melangsungkan pernikahan, karena sebuah pernikahan bukan hanya didasari atas prinsip suka sama suka saja. Akan tetapi, perlu disadari bahwa kehidupan pernikahan akan mengalami banyak tantangan dan masalah dalam bahtera rumah tangga sehingga dibutuhkan kepribadian dan mental yang dewasa untuk mengatur kehidupan rumah tangga dalam bingkai sakinah mawaddah wa rahmah.)]]>
<![CDATA[Socio-Cultural Strength: Optimization of Bhuppa’, Bhâbhu’, Ghuru, and Rato in Establishing Compliance in Madurese Familial Conduct ]]>
<![CDATA[Susylawati, Eka]]>;
<![CDATA[Hariyanto, Erie]]>;
<![CDATA[Hosen, Hosen]]>;
<![CDATA[Hamzah, Moh]]>
<![CDATA[ Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 8, No 3 (2024): Samarah: Jurnal Hukum Keluarga dan Hukum Islam ]]>
Publisher : <![CDATA[Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/sjhk.v8i3.20299
<![CDATA[The identification of the Madurese local concept, Bhuppa’-Bhâbhu’-Ghuru-Rato, is a part of the conflict resolution instrument based on social construction theory. This concept serves as a strong foundation underlying the social relationships and moral structure of the Madurese community, which remains deeply rooted in various aspects of daily life. This research aims to analyze the significant role of the socio-cultural value system of the Madurese community in shaping the behavioral compliance of Madurese families. The research is qualitative in nature, relying on both primary and secondary data. Primary data is obtained from field studies, including direct observations and mapping of research aspects. The research findings indicate that there has been controversy in the interpretation of threats related to social inequality, economic family issues, and the pandemic already experienced. This interpretational controversy has been caused by differences in understanding, conflicting interests, and varying traditions or practices. Differences in understanding are evident from the varying levels of comprehension between groups in the community, which also highlights differences in literacy levels when interpreting these issues. The four important elements of Bhuppa’-Bhâbhu’-Ghuru-Rato play a vital role in controlling and providing guidance through families to enhance compliance. These elements are actualized in daily praxis as binding normative rules.]]>
<![CDATA[Sakinah Family Empowerment by Optimizing the Role of BP4 and Parents Mental Revolution Perspective ]]>
<![CDATA[Hariyanto, Erie]]>;
<![CDATA[Hannan, Abd]]>;
<![CDATA[Wahyudi, Arif]]>;
<![CDATA[Susylawati, Eka]]>;
<![CDATA[Tri Wahyu Faizal, Bhismoadi]]>
<![CDATA[ Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 5, No 2 (2021): Samarah: Jurnal Hukum Keluarga dan Hukum Islam ]]>
Publisher : <![CDATA[Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/sjhk.v5i2.10965
<![CDATA[This study examines a sakinah family empowerment by optimizing the role of Badan Penasihat Pembinaan dan Pelestarian Perkawinan (Body for Marital Advisory Guidance and Maintenance (BMAGM)) and parents from a mental revolution perspective. There are three research questions: What is the so-called BMAGM? What and how is the correlation between the national revolution movement and sakinah family empowerment in Indonesia? What strategies are carried out in doing mental revolution in a family in order to have a sakinah family? This qualitative research collected both primary and secondary data. Three essential findings in this study are as follows. First, BMAGM is a legal social-religious organization whose particular duty is to cope with problems in a family. Second, there are three programs in the National Mental Revolution Movement (NMRM) as stated in the Presidential Instruction No. 12 of 2016 i.e. Indonesia in Order Movement (IOM) in point H/8; United Indonesia Movement (UIM) point J/10; Clean Indonesia Movement (CIM) point A/1. Third, in the perspective of the National Mental Revolution Movement (NMRM), parents’ role is essential. Therefore, parents are a strategic issue and should be prioritized in building sakinah family in Indonesia.]]>
