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All Journal Ahkam: Jurnal Ilmu Syariah Ar-Raniry, International Journal of Islamic Studies LEGITIMASI: Jurnal Hukum Pidana dan Politik Hukum Al-Ihkam: Jurnal Hukum dan Pranata Sosial El-Mashlahah Jurnal Sains dan Teknologi Pangan PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS) Hasanuddin Law Review Mazahib SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Indonesian Food Science and TechnologyJournal Canrea Journal: Food Technology, Nutritions, and Culinary Journal El-Usrah: Jurnal Hukum Keluarga Jurnal Ilmiah Edunomika (JIE) Tasharruf: Journal Economics and Business of Islam Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial Jurnal Cahaya Mandalika El-kahfi : Journal of Islamic economics Journal of Food Technology and Health Kafa’ah: Journal of Gender Studies Jurnal Bio-Geo Material Dan Energi Al-Mutsla: Jurnal Ilmu-Ilmu Keislaman dan Kemasyarakatan Action Research Literate (ARL) MAQASIDI Jurnal Riset Akuntansi dan Bisnis Indonesia Journal of Lex Philosophy (JLP) JURIS (Jurnal Ilmiah Syariah) Jurnal Al-Kharaj: Studi Ekonomi Syariah, Muamalah, dan Hukum Ekonomi Jurnal Ekonomi, Bisnis dan Manajemen JURNAL BISNIS ADMINISTRASI DAN MANAJEMEN Jurnal Karya Abdi Masyarakat Al-Muraqabah: Journal of Management and Sharia Business Hikmayo: Jurnal Pengabdian Masyarakat Qawanin Jurnal Ilmu Hukum Intellectual Law Review (ILRE) Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Jurnal Hukum Islam dan Hukum Keluarga Jurnal Ilmiah Administrasi Dan Sosial Vifada Assumption Journal of Law At-Tawazun, Jurnal Ekonomi Syariah INOVASI: Jurnal Ekonomi, Keuangan, dan Manajemen Prosiding Seminar Kesehatan Nasional Indonesian Journal of Forestry Research Jurnal Ekonomi, Manajemen Pariwisata dan Perhotelan JIKUM: Jurnal Ilmu Komputer JMMU: Jurnal Mahasiswa Manajemen dan Umum HORIZON PUBLIC LEGAL STUDIES ADVANCED PRIVATE LEGAL INSIGHTS COMPENDIUM OF JUDGE MADE LAW

Mursyid Djawas

Universitas Islam Negeri Ar-Raniry Banda Aceh

Author-ID : 325631

Religion Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Electrical & Electronics Engineering Energy Environmental Science Health Professions Immunology & microbiology Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Materials Science & Nanotechnology Mathematics Medicine & Pharmacology Nursing Public Health Social Sciences Transportation Other

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Fasakh Nikah dalam Teori Maṣlaḥah Imām Al-Ghazālī Mursyid Djawas; Amrullah Amrullah; Fawwaz Bin Adenan
El-Usrah: Jurnal Hukum Keluarga Vol 2, No 1 (2019): El-Usrah: Jurnal Hukum Keluarga
Publisher : Universitas Islam Negeri Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ujhk.v2i1.7645

Artikel ini membahas tentang fasakh nikah dengan menggunakan teori mashlahah Imam Al-Ghazali. Dalam perspektif Islam mengenai pemutusan hubungan akad pernikahan dapat dilakukan dengan berbagai cara, salah satunya dengan fasakh nikah atau membatalkan akad nikah. Para ulama sepakat bahwa fasakh nikah boleh dilakukan oleh suami atau isteri. Keduanya sama-sama mempunyai hak yang seimbang memutuskan pernikahan melalui fasakh nikah sesudah terpenuhi sebab yang mendahuluinya. Pendapat Imām al-Ghazālī terkait fasakh nikah cenderung lebih khas dibandingkan dengan ulama lain. Ia mencoba menghubungkan kebolehan fasakh ini dengan teori maṣlaḥah. Artikel ini hendak mengungkap pendapat Imām Ghazālī tentang faktor pembolehan fasakh nikah, dan teori maṣlaḥah Imām al-Ghazālī tentang hukum fasakh nikah. Untuk menjawab persoalan tersebut, maka data-data yang dikumpulkan secara keseluruhan mengacu pada kepustakaan (library research). Metode analisis data yang dipakai adalah deskriptif analisis. Hasil analisis pembahasan menunjukkan bahwa bagi Imām al-Ghazālī, faktor fasakh nikah ada enam, yaitu aib atau cacat, penipuan, wanita sudah terbebas dari status budak, impotensi baik kepada suami atau isteri, suami yang miskin dan tidak mampu memberikan nafkah, dan faktor pasangan yang hilang. Bagi Imām al-Ghazālī, apabila faktor tersebut ada, pihak suami ataupun isteri bisa menfasakh pernikahannya. Imām al-Ghazālī cenderung memahami fasakh nikah sebagai peristiwa hukum yang dibolehkan dalam Islam sebab mengandung sisi maṣlaḥah, mengangkat mudarat (kerusakan) yang timbul dari hubungan suami dan isteri. Teori maṣlaḥah pada fasakh nikah masuk dalam maṣlaḥah yang bersifat partikular atau tertentu, atau disebut juga maṣāliḥ al-juz’iyyah.

‘Azl sebagai Pencegah Kehamilan (Studi Perbandingan antara Mazhab Hanafi dan Mazhab Syafi’i) Mursyid Djawas; Misran Misran; Cut Putrau Ujong
El-Usrah: Jurnal Hukum Keluarga Vol 2, No 2 (2019): EL-Usrah: Jurnal Hukum Keluarga
Publisher : Universitas Islam Negeri Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ujhk.v2i2.7657

‘Azl mungkin metode kontrasepsi tertua di dunia, karena ‘azl cara efektif untuk mencegah kehamilan.’azl berarti menarik penis dari vagina keluarnya sperma. Pastinya orang yang melakukan ‘azl (senggama terputus) ada maksudnya,seperti menunda kehamilan atau menjaga jarak dari anak sebelumnya. Karena Ketika sperma yang dikeluarkan di luar vagina pasti tidak akan terjadi pembuahan sehingga tidak terjadi kehamilan. Dalam konteks kekinian ‘azl mengalami pergeseran, ini dapat kita lihat dari pelaksanaan maksud dan tujuan program keluarga berencana (KB), yaitu mengatur jumlah kelahiran. Pengertian secara khusus KB adalah pencegahan konsepsi atau pencegahan pertemuan sel mani laki-laki dengan sel telur perempuan. Jika dilihat hasilnya nya antara ‘azl dan KB adalah sama, karena tujuannya sama-sama untuk mencegah pembuahan (kehamilan), tapi yang membedakan antara KB dan ‘azl hanya pada proses dan alat yang digunakan, ‘azl tidak mengggunakan alat apapun (secara alami) sendangkan KB mengunakan alat kontrasepsi baik berupa pil kb atau suntikan obat. Berdasarkan hasil istinbath hukum antara mazhab hanafi dan mazhab syafi`i, praktek ‘azl di bolehkan, meskipun berbeda pendapat dari segi pelaksanaanya. Mazhab hanafi membolehkan praktek ‘azl dilakukan oleh pasangan suami istri asal adanya persetujuan dari istri, sedangkan menurut pandangan mazhab syafi`i praktek ‘azl malah dibebaskan tanpa harus adanya persetujuan dari istri.

Isbat Nikah Siri dalam Putusan Hakim Mahkamah Syar'iyah Lhoksukan Agustin Hanapi; Mulyadi Mulyadi; Mursyid Djawas
Media Syari'ah Vol 23, No 1 (2021)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v23i1.9181

Positive law only limits marriage isbat to marriages that occurred before Law no. 1 of 1974 because there is no rule requiring registration. Meanwhile, unregistered marriages that occur after the regulation cannot carry out isbat marriage, because the law only limits it before the enactment of Law no. 1 of 1974. However, the Compilation of Islamic Law provides space as Article 7 paragraph (3) letter e which reads that marriages are carried out by those who do not have marriage barriers according to Law no. 1 of 1974. Article 7 has provided a very broad absolute competence regarding isbat marriage, even though KHI is not included in the hierarchy of Legislation. Judges are given the flexibility to perform ijtihad for the benefit of all parties. This article is the basis for consideration of the Lhoksukon Syar'iyah Court judges in granting the application for isbat marriage for unregistered married couples, namely number: 131/Pdt.P/2019/MS.Lsk. number: 313/Pdt.P/2019/MS.Lsk. For this reason, this paper wants to answer the question of how the judges of the Lhoksukon Syar'iyah Court considered the reasons for the isbat of unregistered marriages, and what was the legal status of the judge's determination of the isbat of marriages for unregistered married couples. The method used is descriptive analysis method with a qualitative approach. The research approach is juridical normative and juridical sociological, using the theory of legal protection. Then use the theory of maqāṣid syarī'ah to realize goodness while avoiding evil, or take advantage and reject harm. The results of the study stated that the consideration of the judges of the Lhoksukon Syar'iyah Court in the case of isbat marriage for unregistered married couples was in accordance with the laws and regulations, the judge was also not rigid in ijtihad but considered sociological and problematic aspects.Hukum positif hanya membatasi isbat nikah pada perkawinan yang terjadi sebelum UU No. 1 Tahun 1974 karena belum ada aturan mewajibkan pencatatan. Sedangkan nikah siri yang terjadi setelah aturan itu tidak dapat melakukan isbat nikah, karena Undang-Undang hanya membatasi sebelum berlakunya UU No. 1 Tahun 1974. Namun Kompilasi Hukum Islam memberi ruang sebagaimana Pasal 7 ayat (3) huruf e yang berbunyi perkawinan yang dilakukan oleh mereka yang tidak mempunyai halangan perkawinan menurut UU No. 1 Tahun 1974. Pasal 7 ini telah memberikan kompetensi absolut yang sangat luas tentang isbat nikah, padahal KHI tidak termasuk dalam hierarki Peraturan Perundang-Undangan. Hakim diberikan keluasan untuk berijtihad demi kemaslahatan semua pihak. Pasal inilah menjadi dasar pertimbangan Majelis hakim Mahkamah Syar’iyah Lhoksukon dalam mengabulkan permohonan isbat nikah bagi pasangan nikah siri, yaitu nomor: 131/Pdt.P/2019/MS.Lsk. nomor: 313/Pdt.P/2019/MS.Lsk. Untuk itu tulisan ini ingin menjawab pertanyaan bagaimana pertimbangan Hakim Mahkamah Syar’iyah Lhoksukon terhadap alasan isbat nikah siri, dan bagaimana status hukum terhadap penetapan Hakim mengenai isbat nikah bagi pasangan nikah siri. Metode yang digunakan adalah metode deskriptif analisis dengan pendekatan kualitatif. Adapun pendekatan penelitian bersifat yuridis normatif dan yuridis sosiologis, dengan menggunakan teori perlindungan hukum. Kemudian menggunakan teori maqāṣid syarī‘ah untuk mewujudkan kebaikan sekaligus menghindarkan keburukan, atau menarik manfaat dan menolak mudarat. Hasil penelitian menyebutkan bahwa pertimbangan hakim Mahkamah Syar’iyah Lhoksukon dalam kasus isbat nikah bagi pasangan nikah siri telah sesuai dengan peraturan perundang-undangan, hakim juga tidak kaku dalam berijtihad tetapi mempertimbangkan aspek sosiologis dan masalahat.

Pandangan Hukum Islam Terhadap Istri Sebagai Penanggung Jawab Keluarga (Studi Kasus di Kec. Kute Panang Kab. Aceh Tengah) Mursyid Djawas; Nida Hani
Media Syari'ah Vol 20, No 2 (2018)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v20i2.6515

Abstrak: Agama mewajibkan suami memberi nafkah kepada istri dengan adanya ikatan perkawinan yang sah. Setelah akad nikah, maka suami wajib memberikan nafkah kepada istrinya paling kurang kebutuhan pokok sehari-hari. Kenyataannya ada beberapa istri yang menjadi penanggung jawab keluarganya. di Kecamatan Kute Panang Kabupaten Aceh Tengah istri lebih berperan dalam memenuhi keperluan rumah tangga, pendidikan anak, kebutuhan anak. Ada beberapa istri yang berprofesi sebagai ibu rumah tangga juga berprofesi sebagai petani, guru dan lainnya. Rumusan masalah dalam skripsi ini adalah bagaimana peran istri sebagai penanggung jawab keluarga, apa yang melatar belakangi istri menjadi penanggung jawab keluarga dan bagaimana pandangan hukum Islam terhadap istri sebagai penanggung jawab keluarga. Dalam penelitian ini penulis menggunakan metode penelitian kualitatif dengan menggunakan metode analisis deskriptif.Teknik pengumpulan data yang digunakan dalam penulisan skripsi ini yaitu dengan wawancara, dokumentasi dan angket, serta penelitian perpustakaan (library research), untuk melengkapi data sekunder yang dibutuhkan dalam penelitian ini. Hasil penelitian menunjukkan istri mencari nafkah sebanyak 97% dan istri berperan penuh sebagai penanggung jawab keluarga 42% responden menjawab menyetujui. Adapun yang melatarbelakangi istri menjadi penanggung jawab keluarga ialah: suami tidak mempunyai pekerjaan sama sekali, pendapatan suami yang terbatas, tidak memiliki suami (suami meninggal dunia/ bercerai), istri senang bekerja di luar rumah, meringankan beban suami, jenjang pendidikan istri lebih baik. Islam membolehkan kepada ibu rumah tangga untuk bekerja baik di rumahnya sendiri mau pun diluar rumah, agar mendapatkan dana tambahan untuk meningkatkan kesejahteraan rumah tangga.Abstract: religion requires husbands to provide their wives with legitimate marital bonds. After the marriage contract, the husband is obliged to make a living to his wife at least the daily necessities. Some wives are in charge of their families. In Kecamatan Kute Panang District Aceh Tengah The wife is more instrumental in fulfilling household needs, child education, children's needs. Some wives work as housewives as well as farmers, teachers, and others. The problem formulation in this thesis is how the role of the wife as the family responsibilities, what is behind the wife to be the responsibility of the family and how the view of Islamic law on the wife as the responsibility of the family. In this research, the authors use qualitative research methods using a descriptive analysis method. The data collection techniques used in the writing of this thesis are interviews, documentation, and polls, as well as library research, to complement the secondary data needed in this study. The results showed the wife to make a living as much as 97% and the wife played a full role as the family responsibility of 42% of respondents answered approve. The person who is behind the wife of the family is the responsibility: the husband has no job at all, husband's limited income, no husband (husband dies/divorced), wife happy to work outdoors, relieve husband's burden, the education level of the wife is better. Islam allows the housewives to work both in his own home or outdoors, to obtain additional funds to improve the welfare of the household.

Creating Family Resilience in Indonesia: A Study of “Marriage Guidance” Program in Aceh and South Sumatera Mursyid Djawas; Hedhri Nadhiran; Sri Astuti A. Samad; Zahrul Mubarrak; Muhammad Abrar Azizi
Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 17 No 1 (2022)
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.v17i1.6150

Indonesia still experiences the increasing of divorce rates. To address this issue, the government through the Ministry of Religious Affairs has carried out several strategic programs, including Bimbingan Perkawinan (Marriage Guidance). The study of this paper examines the influence of the program on family resilience in the provinces of Aceh and South Sumatra. It used the normative approach in sociological studies. Data were collected by means of interviews, document studies, and questionnaires. The results of the study by referring to the questionnaire and interview show that the program in Aceh and South Sumatra has been running well. However, it has not been able to create family resilience and the divorce rate still keeps increasing. It is expected that post-marriage counseling should also be conducted so that married couples can establish family resilience as aspired within the community and country.

The Construction of Islamic Inheritance Law: A Comparative Study of the Islamic Jurisprudence and the Compilation of Islamic Law Mursyid Djawas; Khairuddin Hasballah; Soraya Devy; Muntasir A Kadir; Yusfriadi Abda
JURIS (Jurnal Ilmiah Syariah) Vol 21, No 2 (2022)
Publisher : Institut Agama Islam Negeri Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/juris.v21i2.7495

This article discusses the construction of inheritance law, a comparison between fiqh (Islamic Jurisprudence) and the Compilation of Islamic Law (KHI). This is a normative juridical legal study using a comparative legal approach and the theory of existence as an analytical tool. This article concludes that the fiqh rules regarding inheritance law are based on the understanding of the Qur’an and hadith based on legal construction influenced by the Arabic social and cultural order. This suggests that KHI regulates inheritance law in accordance with the socio-cultural conditions of Indonesian society. The construction of inheritance law in fiqh has both similarities and differences with KHI. The similarity between fiqh inheritance law and KHI is that respectively rely on the Qur’an and hadith as mashadir al-ahkam. Meanwhile, the difference lies in the social reality and the cultural structures of the developing community which affect the two legal systems. The Arab society is patrilineal in its kinship system, whereas in Indonesia it is more bilateral, as a result, the distribution of inheritance tends to be different. Next, when it is seen from the point of view of the existence of this law in Indonesia, the fiqh inheritance law and inheritance law based on KHI still exist. Islamic jurisprudence is recognized as an integral part and raw material for the formation of national law in Indonesia.

PERBEDAAN KARATERISTIK TEPUNG UMBI SUWEG (Amorphophallus Campanulatus) BERDASARKAN SUHU DAN WAKTU STEAM BLANCHING Mursyid, Mursyid; Indriyani, Indriyani; Herlanda, Ono
Jurnal Sains dan Teknologi Pangan Vol 7, No 6 (2022): Jurnal Sains dan Teknologi Pangan
Publisher : JURUSAN ILMU DAN TEKNOLOGI PANGAN, UNIVERSITAS HALU OLEO

Salah satu tanaman yang berpotensi untuk dijadikan tepung pengganti tepung terigu adalah umbi suweg. Akan tetapi tepung umbi suweg yang dihasilkan memiliki warna kecoklatan. Ada beberapa faktor yang mempengaruhi reaksi pencoklatan tersebut, diantaranya keberadaan pigmen, reaksi enzimatis, reaksi maillard, serta keberadaan senyawa fenolat dan oksigen. Salah satu cara yang dapat dilakukan untuk mengurangi perubahan warna tersebut adalah perlakuan steam blanching. Tujuan penelitian ini adalah untuk melihat perbedaan karakteristik tepung umbi suweg berdasarkan suhu dan waktu steam blanching. Rancangan penelitian ini adalah rancangan acak lengkap (RAL) dengan 2 faktor yaitu suhu pemanasan (70oC, 80oC, 90oC) dan waktu pemanasan (10, 15, 20 menit). Masing-masing faktor dibuat 2 kali ulangan sehingga diperoleh 18 satuan percobaan. Sebagai kontrol, dilakukan pula pembuatan tepung tanpa perlakuan steam blanching. Hasil penelitian memperlihatkan bahwa bahwa perlakuan suhu dan waktu steam blanching berpengaruh sangat nyata terhadap warna dan kadar protein tetapi tidak berpengaruh nyata terhadap kadar air dan rendemen tepung umbi suweg. Kombinasi perlakuan terbaik brdasarkan hasil penelitian ini adalah perlakuan suhu 70oC dan waktu 20 menit

The Position of Non-Muslims in the Implementation of Islamic Law in Aceh, Indonesia Mursyid Djawas; Andi Sugirman; Bukhari Ali; Muqni Affan; Idham Idham
AHKAM : Jurnal Ilmu Syariah Vol 23, No 1 (2023)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v23i1.32127

The position of non-Muslims living alongside Muslims is evident in the history of Islamic law. Since the time of the Prophet, Companions and governments after non-Muslims lived peacefully and were protected. However, when Muslim countries formed nation-states, several problems arose, including their position as citizens, including in Indonesia, especially in Aceh, which formally applied Islamic law. This study is an empirical legal study that examines the implementation of Islamic law in society by using legal and political theory. The data used is a literature study examining several Sharia courts' decisions in Aceh; Banda Aceh, Sabang, Meulaboh, Kutacane, Takengon, and Singkil. This study concludes that non-Muslims chose to concentrate after implementing the Islamic shari'a qanun. According to them, Qanun Jinayat is more efficient, affordable, effective, and quick in resolving problems. It has been proven in several cases, such as maysir, khalwat (ikhtilāṭ), khamr, and sexual harassment. Therefore, in legal politics, Islamic sharia and Qanun Jinayat, born from a democratic legal configuration, give birth to laws that are fair and equal and do not discriminate against non- Muslims. In several cases above, non-Muslims voluntarily chose to devote themselves to Islamic law. Abstrak: Kedudukan non-Muslim yang hidup berdampingan dengan umat Islam sejatinya sudah jelas dalam sejarah hukum Islam. Sejak masa Nabi, Sahabat dan pemerintahan sesudah non muslim hidup secara damai dan dilindungi. Namun demikian ketika negera-negara Muslim membentuk sebagai negara bangsa timbul beberapa persoalan, diantaranya kedudukannya sebagai warga negara, termasuk di Indonesia, apalagi di Aceh yang menerapkan hukum Islam secara formal. Kajian ini merupakan studi hukum empiris yakni menelaah implementasi hukum Islam dalam masyarakat dengan menggunakan teori politik hukum. Data yang digunakan adalah studi literature dan menelaah beberapa putusan mahkamah syariat di Aceh; Banda Aceh, Sabang, Meulaboh, Kutacane, Takengon dan Singkil. Penelitian ini menyimpulkan bahwa pasca penerapan qanun syariat Islam, non muslim justru memilih untuk me- nundukkan diri. Menurut mereka, Qanun Jinayat lebih efisien, terjangkau, efektif, dan cepat dalam menyelesaikan masalah. Terbukti dalam beberapa kasus seperti maisir, khalwat (ikhtilāṭ), khamar, dan pelecehan seksual. Karena itu, dalam konteks politik hukum, syariat Islam dan qanun jinayat yang lahir dari konfigurasi hukum yang demokratis melahirkan hukum yang adil dan setara tidak diskriminatif termasuk kepada non-Muslim. Non-muslim pada sejumlah kasus di atas, memilih untuk menundukkan diri kepada syariat Islam secara sukarela.

Batak Customary Marriage: A Study of the Prohibition of Same-Clan Marriage and Its Relevance in the Contemporary Era Solin, Siti Dian Natasya; Djawas, Mursyid; Amri, Aulil; Sugirman, Andi; Zubair, Asni
El-Usrah: Jurnal Hukum Keluarga Vol 7, No 1 (2024): EL-USRAH: Jurnal Hukum Keluarga
Publisher : Universitas Islam Negeri Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ujhk.v7i1.23309

This study discusses Batak customary marriage focusing on the prohibition of same-clan marriage and the practice of same-clan marriage in Batak custom. The main problem studied is the prohibition of intermarriage in Batak society from a fiqh perspective in relation to modern times. This study used a qualitative approach, i.e., a humanistic approach that places humans in research as the main subject in social events. The study was a type of field research, which involves direct observation and examination of facts in the research site, taking the data as primary sources. The findings of this study reveal that the concept of marriage in Batak custom is exogamy, which prohibits marriages between people of the same clan. In Batak custom, people of the same clan are blood relatives or descendants from the father’s line. Batak people who violate this customary law will be subject to customary sanctions. In the current context, the decline in customary values has been influenced by urbanization and higher education, which prioritize modern thinking over traditional one. Education provides certain values for humans, e.g., opening people’s minds, accepting new ideas, and thinking scientifically. Education teaches humans to be able to think objectively, which will give them the ability to assess whether or not their community’s culture can meet the needs of the times. Further, from the perspective of fiqh munakahat, not all family ties are forbidden to marry. Only those related to the provisions of muabbad (permanent prohibition) and ghairul muaabad (temporary prohibition) are prohibited. People from the same clan who have no kinship relationship are still lawful to marry.

The Alimony Obligation of a Civil Servant and Non-Civil Servant Father towards Children Post-Divorce (The Study on Aceh Syar'iyyah Court Decision Study of 2019) Djawas, Mursyid; Eriyanti, Nahara; Yulia, Anita; Fauzan, Faisal
El-Usrah: Jurnal Hukum Keluarga Vol 6, No 1 (2023): El-Usrah: Jurnal Hukum Keluarga
Publisher : Universitas Islam Negeri Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ujhk.v6i1.9493

This research was motivated by two decisions of the Aceh Syar'iyah Court, namely decision Number 75/Pdt.G/2019/MS. Aceh in determining the child's sustenance after divorce, distinguished by the amount that must be given by civil servant and non-civil servant fathers. However, these two decisions are different from the provisions of the Compilation of Islamic Law (KHI), in which the Compilation of Islamic Law (KHI) does not mention the number of child support provisions. This is the focus of this research, in which two research questions were administered to answer the research inquiries First; what is the judge's consideration in determining the obligation of a civil servant and a non-civil servant father? Second; how does the Islamic law determine the obligations of a civil servant and non-civil servant father to children after a divorce from the study of the 2019 Aceh Syar'iyah Court judge’s decision? This is a library research investigating cases on strategies used by judges in solving various cases. The study reveals that the judge’s considerations in determining the level of child maintenance rights are differed between the judge’s decision Number 75/Pdt.G/2019/MS.Aceh and decision Number 70/Pdt.G/2019/MS.Aceh. The study suggests that the judge has different ways of determining the legal decision. The civil servant fathers are entitled to comply by article 8 PP No. 10 of 1983 jo. PP No. 45 of 1990, while the non-civil fathers are referred to the recommendation of the Compilation of Islamic Law (KHI), which is seen from the ability of the father. This is found to have been in compliance with the Islamic law. Therefore, according to the author, the difference in determining the level of income for children after divorce is relevant to Imam Syafi'i's opinion that income has a certain size. The rich father should pay two mud, middle-class fathers pay one and a half mud and the low-income fathers pay one mud.

Co-Authors Abdul Samad, Sri Astuti Abidin Nurdin Addion Nizori Agustin Hanapi Alda, Alda Alfridsyah Alfridsyah Alqarni, Wais Amri, Aulil Amrullah Bustamam Andi Sugirman Andi Sugirman, Andi Anugerahi Ralina, Warisnu Ari Sigit Arifin, Sri Rinjani Asmaul Husna Asmaul Husna asni zubair Atika Nabila Azka Amalia Jihad Azwar Azwar Budiyanto Budiyanto Bukhari Ali Bustanul Arifin, Nursyirwan Carolyne, Jessyca Cherrye citra, Citra Cut Putrau Ujong D, H.M Abzar Darmawati Darna, Andi Daud Malamassam David Kusmawan Dedy Sumardi Dian Wulansari, Dian Era Fadli Fahlefi, Wilis Fajrina, Riska Fathoni, Muhammad Isnaini Fauzan Azima Fauzan, Faisal Fawwaz Bin Adenan Fikri, Andi Muhammad Gamal Achyar Hakimah, Nur Handayani, Kurnianingsih Hasanudin, Maulana Hazairin Zubair, Hazairin Hedhri Nadhiran Herlambang, Susatyo Herlanda, Ono Humaryanto, Humaryanto Husnul, Muhammad Idham Idham Idham Idham Indra Lasmana Tarigan Indriyani Indriyani Isdayanti, Isdayanti Ismi Nurwaqiah Ibnu Jusoh Yusoff, Amir Fazlim Kasyani, Kasyani Kemala Dewi Khairuddin Hasballah Kiramang, Khairuddin Luqman, Mahadika Nafis Madyawati Latief Maghfirah Maghfirah Misran Mubarak, Ihsan Muh. Azham Ilham Muhammad Abrar Azizi Muhammad Fatkhurohman Albashori Muhammad Hasan Muhammad Iqbal Muhammad Isnaini Fathoni Muhammad Yahya, Muhammad Yahya Mukhtar Mukhtar Muntasir A Kadir Muqni Affan Abdullah Muslim Zainuddin Mutiara Fahmi Muttaqin, Agil Nahara Eriayanti Najib, Khoiri Nasikin, Nasikin Nasution, Hanry Setiawan Nazrina Julika Sari Nida Hani Novrianti, Eka Nurherlina, Nurherlina Nuriman Hambali Nurzakia, Nurzakia Peron, Peron Purnama Sari Rahmayani, Irma Ramadhan, Muhammad Fauzi Raya, Muhammad Adam Surya Razak, Askari Reza, Masri Ridhwan Ridhwan Ridhwan Ridhwan, Ridhwan Rifaldy Basri, Muhammad Rinaldy Bima, Muhammad Rishad Ilmi, Muhammad Rizki Ananda rosmaeni, rosmaeni Said, Wardana Salmawati Salmawati, Salmawati Saputra, David Deni Sari, Cindy Kartika Seow, Eng Keng Shabarullah, Shabarullah Sidiq, M.Fajar Silvi Leila Rahmi Silvia Mawarti Perdana Siregar, Fathar Arsa Solin, Siti Dian Natasya Solly Aryza Soraya Devy Sri Astuti A. Samad Suliantoro Surhaini Surhaini, Surhaini Syamil, Abdul Hafiz As Syarifah Rahmatillah Syuhada, Erwin Febrian Tafina, Afrilika Tarmizi M. Jakfar Umar Yakub, Baharuddin Usi Lanita Utami, Muna Wazzan, Huda Wibowo L. S, Edi Wulan Dari, Dini Yana Cahyana Yudi Siyamto Yulia, Anita Yuliantoharinugroho, Yuliantoharinugroho Yumna, Cut Najwa Safa Yusdiana, Ratna Yusfriadi Abda Yusof , Wafaa' Yusri, Farhan Zahratul Idami Zahrul Mubarrak

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