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<![CDATA[Kaidah Pembagian Harta Warisan Masyarakat di Kecamatan Tellu Siattinge Kabupaten Bone dalam Pandangan Hukum Islam ]]>
<![CDATA[Tarmizi Tarmizi]]>;
<![CDATA[Supardin Supardin]]>;
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam Vol 7 No 2 (2020) ]]>
Publisher : <![CDATA[Jurusan Hukum Acara Peradilan dan Kekeluargaan ]]>
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DOI: 10.24252/al-qadau.v7i2.15330
<![CDATA[Penelitian ini bertujuan untuk mengemukakan kaidah pembagian harta warisan masyarakat di Kecamatan Tellu Siattinge Kabupaten Bone dan selanjutnya dikaji dalam pandangan hukum Islam. Jenis penelitian ini adalah field research deskriptif kualitatif dengan menggunakan tiga pendekatan yaitu teologis normatif (syar’i), yuridis formal dan sosiologi. Sumber data utama yaitu wawancara terhadap tokoh agama, tokoh masyarakat dan masyarakat di Kecamatan Tellu Siattinge. Selanjutnya data dikumpulkan melalui wawancara, observasi dan studi dokumen. Data kemudian diolah dan dianalisis dengan tiga tahapan yaitu reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa kaidah pembagian harta warisan masyarakat di Kecamatan Tellu Siattinge Kabupaten Bone ada dua yaitu mendahulukan kesepakatan daripada penentuan mutlak seperti dalam hukum kewarisan Islam dan mendahulukan ahli waris yang membutuhkan daripada hak-hak yang mutlak diperoleh dari ahli waris yang lain kemudian prinsip ini belaku melalui kesepakatan bersama antara ahli waris. Kaidah pembagian harta warisan masyarakat di Kecamatan Tellu Siattinge Kabupaten Bone tidak sesuai menurut hukum Islam terutama dalam fikih mawāriṡ, namun karena kaidah pembagiannya dilakukan atas dasar kesepakatan bersama (islah) dan saling membantu, sedang hal tersebut dibolehkan dalam Islam, maka hal itu dibolehkan dengan catatan selama hak-hak setiap ahli waris diperhatikan dan tidak terjadi konflik dalam pembagian harta warisan.]]>
<![CDATA[PERTIMBANGAN HAKIM TERHADAP PEMBERIAN IZIN PERKAWINAN POLIGAMI MENURUT UNDANG-UNDANG RI NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN (Studi Kasus di Pengadilan Agama Sunguminasa) ]]>
<![CDATA[hasbi hasbi]]>;
<![CDATA[Supardin Supardin]]>;
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam Vol 8 No 1 (2021) ]]>
Publisher : <![CDATA[Jurusan Hukum Acara Peradilan dan Kekeluargaan ]]>
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DOI: 10.24252/al-qadau.v8i1.19049
<![CDATA[Pokok masalah dalam penelitian ini adalah pertimbangan hakim terhadap pemberian izin perkawinan poligami menurut undang-undang RI Nomor 1 Tahun 1974 tentang perkawinan. pokok masalah tersebut dibagi menjadi tiga sub masalah, yaitu: 1) Bagaimana jenis pertimbangan hakim dalam pemberian izin perkawinan poligami di Pengadilan Agama Sungguminasa?, 2) Bagaimana persyaratan pemberian izin perkawinan poligami di Pengadilan Agama Sungguminasa?, 3) Bagaimana prosedur pemberian izin perkawinan poligami di Pengadilan Agama Sungguminasa? Jenis penelitian ini adalah field research kualitatif dengan pendekatan yang digunakan ialah pendekatan yuridis normatif, teologis normatif dan sosiologis. Adapun sumber data penelitian ini ialah data primer, sekunder dan tersier. Metode pengumpulan data yang digunakan ialah wawancara, studi dokumen dan observasi. Teknik pengolahan dan analisis data dilakukan dengan reduksi data, penyajian data, dan menarik kesimpulan. Hasil penelitian di Pengadilan Agama Sungguminasa menunjukkan bahwa: 1) pemberian izin poligami di pengadilan Agama Sungguminasa tidak selamanya mengacu kepada undang-undang Perkawinan dan Kompilasi Hukum Islam akan tetapi dilihat dari segi kemaslahatan dan kemufsadatan. 2) dorongan seks yang tinggi menjadi salah satu syarat dikagabulkan permohonan izin poligami. 3) prosedur izin poligami yang sangat penting adalah persetujuan dari istri serta surat pernyataan berlaku adil dan kemampuan secara material. Implikasi dari penelitian ini adalah: 1) perlunya pertimbangan yang matang sebelum melakukan poligami karena poligami dapat menambah beban tanggung jawab. 2) perlu adanya sosialisai kepada masyarakat tentang perlunya kesadaran hukum akan dampaknya perkawinan poligami,serta diperlakukan aturan yang jelas yang mengatur tentang suami yang punya kemampuan seksual yang tinggi. ]]>
<![CDATA[IMPLEMENTASI PEMIKIRAN IMAM ABU HANIFAH TERKAIT AKAD SALAM DI KALANGAN GENERASI MILENIAL ]]>
<![CDATA[Ibtisam Ibtisam]]>;
<![CDATA[Abdul Halim Talli]]>;
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ Al-Amwal : Journal of Islamic Economic Law Vol 6, No 1 (2021): AL-AMWAL : JOURNAL OF ISLAMIC ECONOMIC LAW ]]>
Publisher : <![CDATA[Hukum Ekonomi Syariah, Fakultas Syariah, IAIN Palopo ]]>
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DOI: 10.24256/alw.v6i1.1937
<![CDATA[Salah satu pemikiran Imam Abu Hanifah adalah penetapan dalam transaksi perjanjian salam yang sangat menekankan kepercayaan untuk mencegah pihak-pihak bertransaksi dari transaksi yang merugikan pihak-pihak yang bersangkutan dengan merumuskan ketegasan dalam proses penawaran dalam kelangsungan perjanjian. perjanjian transaksi yang mirip dengan salam, yaitu kesepakatan jual beli online baik berdasarkan media sosial maupun e-commerce. Aktivitas jual beli online merupakan praktik jual beli yang banyak dilakukan generasi milenial saat ini dari berbagai kalangan termasuk generasi muda muslim juga tertarik dengan kemudahan jual beli secara online. Penelitian ini menggunakan penelitian pustaka dengan menela’ah pemikiran imam Abu Hanifah terkait akad jual beli salam melalui kita-kitab fiqih, artikel, karya ilmiah, dan dokumentasi terkait dengan pendekatan sosiologis dengan melihat aktivitas jual beli online generasi milenial muslim berdasarkan asas yang ditetapkan imam Abu Hanifah dalam sistem jual beli salam. Ditemukan bahwa aktivitas jual beli online yang terjadi di kalangan generasi milenial telah sesuai dengan asas yang ditetapkan oleh Imam Abu Hanifah dalam transaksi salam. Walaupun demikian, harus dibarengi dengan kejujuran dan kredibilitas para pihak agar menghindarkan diri dari kerugian masing-masing pihak,]]>
<![CDATA[Analisis Hukum Qanun Aceh terhadap Pelaku Qadzf Ikhtilath ]]>
<![CDATA[Nurfyana Narmia Sari]]>;
<![CDATA[abdul halim Talli]]>;
<![CDATA[kurniati Kurniati]]>
<![CDATA[ Al-Azhar Islamic Law Review VOLUME 3 NOMOR 2, JULI 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Al-Azhar Gowa ]]>
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DOI: 10.37146/ailrev.v3i2.98
<![CDATA[Qadzf ikhtilath jinayah an act that is set up in Aceh Qanun No. 6 of 2014 concerning jinayah, Qadzf ikhtilath are accusing others of committing ikhtilath or two-pair, and making out. The type of research used is library research (library research) Accusing others of committing acts of ikhtilath, including intentional acts because they have intended and done those acts. Although berikhtilat is forbidden in religion but do not accuse others. Exxon ikhtilath in Aceh in accordance with canon law if it could not prove the act of the accused offender qadzf will be chargedcaning and a fine of 30 times the gold. The accuser is also obliged to bring 4 witnesses at the same time if the accuser is unable to bring witnesses then the accuser will also be under the law of ta'zir. Witnesses who must be present must not come alone because they will be declared as accusers so the witnesses who must be present must come together. And the perpetrator of qadzf ikhtilath will lose his sentence if the accused person admits his robbery, so the one who gets the punishment is the person who is accused because he has admitted his deeds. To avoid the act of qadzf ikhtilath has been regulated in Law No.6 of 2014 on Crimes as a warning to the perpetrators not to hurt others and protect the community who are the victims of the accusation.]]>
<![CDATA[Pengaruh Sosial Politik Terhadap Pembentukan Hukum Islam ]]>
<![CDATA[Hamsah Hasan]]>;
<![CDATA[Marilang Marilang]]>;
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 14 No 2 (2021): Kuriositas: Media Komunikasi Sosial dan Keagamaan ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v14i2.2076
<![CDATA[This study focuses on the socio-political influence on the formation of Islamic law and vice versa. The establishment of Islamic law or tarikh al-Tasyri has begun since the early days of prophethood, the Khulafauurasyidin, Umawiya, Abbasid, Ottoman-era until entering the era of the Nation-State in the 15th century Hijriah. This research is a library research-based by tracing various references related to the discussion. This study found that the formation of Islamic law was marked by the birth of several products of Islamic law legislation that had existed from the late 80s until the early 90s. The birth of Islamic law products cannot be separated from the socio-political influences. The continuity of the existence of Islamic law and the state socio-politics influence and reinforce each other. In fact, this phenomenon is not only in Indonesia but also in many Muslim-majority countries.]]>
<![CDATA[Tolerance Communication: Local Government Law, FKUB Dialogue Skills, and Social Harmonization in Singkawang City ]]>
<![CDATA[srisudonosaliro saliro]]>;
<![CDATA[Marilang Marilang]]>;
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 14 No 1 (2021): Kuriositas: Media Komunikasi Sosial dan Keagamaan ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v14i1.2079
<![CDATA[This paper aims to describe and analyze the reality of the involvement of local governments in legal aspects that have a function as a means of connecting dialogue that the Singkawang City FKUB will carry out within the framework of maintaining social harmonization between religious communities in this city. This paper will focus on the communication of tolerance carried out by FKUB based on the means of legislation and regulations set by the local government. This type of research is qualitative, and the technique of obtaining data is using observations and interviews. This paper finds that local government laws related to harmonization are contained in the Regional Regulation on the RPJMD and the Mayor's Decree. FKUB's efforts in building social harmonization are by establishing FKPELA and FK. PLATO as a more specific forum for dialogue. The absence of other regional laws and regulations on harmonization arrangements as a derivative form of the RPJMD makes the tolerance communication built by the provincial government unable to connect for FKUB to innovate in conducting a dialogue about tolerance. Thus, the involvement of local governments in the harmonization aspect is only limited to slogans and formalities and places more emphasis on the role of FKUB.]]>
<![CDATA[PENDEKATAN SUPERVISI PENDIDIKAN ]]>
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ Idaarah: Jurnal Manajemen Pendidikan Vol 4 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/idaarah.v4i1.7894
<![CDATA[Administration and supervision are supporting tools for achieving educational goal. Likewise also the purpose of school education can also be achieved if there is a systimatic and continous administration and super vision activities. Super vision theory from perspective of the approachused begins with directive supervision. But after seeing the axxistence of supervision ineffctiveness, the directive then emerged the teory of non directive supervision. But, after seeing the existence of supervision ineffectiveness, the directive then emerged the theory of non directive supervision. The ineffectiveness of directive supervision because directive supervision does not give teachers the opportunity to develop their abilities aand creativity, full responsibility is on the supervisor, so the supervisor is dominnt. This is one of the factors behind the birth of the ssupervisor directive.]]>
<![CDATA[PEMIKIRAN HUKUM ISLAM BIDANG PERHAJIAN: (Manajemen, Politik, Ekonomi) ]]>
<![CDATA[Nurul Azizah]]>;
<![CDATA[Abd. Halim Talli]]>;
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 9 No. 2 (2021): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v9i2.412
<![CDATA[The implementation of the pilgrimage in the mid-19th century experienced a significant increase. Various purposes and activities they do while in the holy land. Hajj is a means of communication between a servant and his Creator. This worship was first prescribed in the sixth year of the Hijrah. The word al-Hajj according to language means intentional. Therefore, according to the term Islamic shari'a, it means deliberately visiting the Ka'bah in Mecca to perform several series of acts of worship according to the pillars and conditions that have been determined by syara'. Hajj is the fifth pillar of Islam and the fourth point of worship, which is ordered after the three previous points of worship are prescribed, namely: prayer, fasting in Ramadan, and zakat. Hajj has many roles and many benefits. This study is examined by looking at the contribution of the Hajj in various social fields that occur after performing the worship for the people in Indonesia.]]>
<![CDATA[The Inheritance Status of Children from Zina Relationship Perspective Complication of Islamic Law and the Civil KUHPidana ]]>
<![CDATA[Tantri Indar Pratiwi]]>;
<![CDATA[K. Kurniati]]>;
<![CDATA[R Abd. Rahman]]>
<![CDATA[ FITRAH: Jurnal Kajian Ilmu-ilmu Keislaman Vol 7, No 2 (2021): 11 Articles, Pages 181-378 ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/fitrah.v7i2.4556
<![CDATA[Every child certainly has the same rights in terms of inheritance and others, mistakes made by both parents should not have an impact on children who are victims of immoral acts or adultery of both parents. Every human being has the same rights in the eyes of the law, whether Islamic law or positive law and it is regulated in the law so that in determining the inheritance status of a child born as a result of adultery, if born at the age of marriage of at least 6 (six) months, the child can follow the lineage of the father and the rights to inherit the property. It is also explained in articles 100 and 186 of the Compilation of Islamic Law which means that children from the consequences of adultery have the rights to inherit if they are born in a marital relationship]]>
<![CDATA[Existence of Marriage Agreements in Islam Development Studies in the Community of Malay Border Indonesia-Malaysia ]]>
<![CDATA[Asman Asman]]>;
<![CDATA[Marilang Marilang]]>;
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ Jurnal Ilmiah Al-Syir'ah Vol 19, No 1 (2021) ]]>
Publisher : <![CDATA[IAIN Manado ]]>
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DOI: 10.30984/jis.v19i1.1256
<![CDATA[This article explains how the Existence of the Marriage Agreement in the Sambas Community of the Indonesia-Malaysia Border. Based on the pros and cons of the Sambas Malay Society, especially about the marriage agreement regarding taklik talak as a marriage agreement in Islam. With qualitative research methods that are phenomenological observations in the field, the author wants to describe how the existence of divorce taklik talak as a marriage agreement in Islam itself and its practice in the Sambas Malay Community and the reasons for the pros and cons of religious leaders. Almost every prospective husband and wife in marriage to the Sambas Malay Community does not say sighat taklik talak by the husband to his wife after the ijab qobul consent. Sighat taklik talak only knowing that it has been written or listed in a marriage book without being notified to the husband and wife. Although divorce taklik talak has written in the marriage certificate is not an obligation to say. Still, once taklik talak has said, the taklik talak cannot be revoked again. If an agreement with a husband and wife did not fulfil by one of the parties, then the other party has the right to submit the matter to the Religious Court to resolve it. The study concludes that the pros and cons of divorce taklik talak as a marriage agreement in Islam cause a lack of knowledge about Marriage Law Number 1 of 1974 article 29 regarding marriage agreements and the Compilation of Islamic Law (KHI) Article 46 concerning taklik talak. And the lack of socialization of related parties from KUA through religious counsellors and BP4 in Sambas.]]>
