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All Journal Hukum Islam Marwah: Jurnal Perempuan, Agama dan Jender An-Nida' Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam NUR EL-ISLAM : Jurnal Pendidikan dan Sosial Keagamaan JURNAL PENDIDIKAN TAMBUSAI MUWAZAH: Jurnal Kajian Gender El-Usrah: Jurnal Hukum Keluarga Al Iman: Jurnal Keislaman dan Kemasyarakatan Eksekusi : Journal Of Law Bertuah : Jurnal Syariah dan Ekonomi Islam Jurnal Ilmiah Wahana Pendidikan Ma'mal: Jurnal Laboratorium Syariah dan Hukum Journal Evidence Of Law Legal Protection for the Partnership Agreement Parties Jurnal El-Thawalib Al-Istinbath: Jurnal Hukum Islam Jurnal Al-Wasith : Jurnal Studi Hukum Islam Journal of Islamic Law El Madani Tasyri' : Jurnal Muamalah dan Ekonomi Syariah POSITA Moderation: Journal of Islamic Studies Review Al Iman: Jurnal Keislaman dan Kemasyarakatan Jotika Research in Business Law Jurnal El-Thawalib
Jumni Nelli
Universitas Islam Negeri Sultan Syarif Kasim Riau
Religion Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Library & Information Science Social Sciences Other

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Urgensi Kafa’ah dalam Perkawinan untuk Mewujudkan Keluarga Sakinah Qomarsyah, Nurharisa Marwati; Nelli, Jumni; April, Muhammad
Jurnal Pendidikan Tambusai Vol. 9 No. 2 (2025): Agustus
Publisher : LPPM Universitas Pahlawan Tuanku Tambusai, Riau, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31004/jptam.v9i2.28225

Abstract

Kafaah merupakan suatu ketentuan yang sifatnya harus ditentukan dengan sebaik-baiknya oleh masing-masing calon mempelai yang hendak melaksanakan perkawinan, sehingga dapat terwujudnya pernikahan yang harmonis dan berlangsung dalam jangka waktu lama. Tujuan dari penelitian ini adalah untuk mengetahui pemahaman masyarakat terkait praktek kafaah sebelum dilakukannya perkawinan, menjelaskan maksud dari kafaah yang merupakan unsur penting dalam suatu perkawinan. Penelitian ini dilakukan dengan meneliti buku-buku yang terkait dengan judul penelitian dan jurnal-jurnal, serta dokumentasi yang menunjang data penelitian. Studi ini menggunakan pendekatan normatif dan dianalisi secara kualitatif, selanjutnya dilakukan analisis deskriptif guna mendapatkan data yang falid. Dari hasil penelitian, diketahui bahwa yang dimaksud dengan kafa’ah ialah setara atau kesetaraan, baik dari segi hartanya, nasabnya, kecantikan atau ketampanannya dan agamanya. Masyarakat seharusnya memahami terkait konsep kafa’ah agar dapat meminimalisir pertengkaran dan perpisahan dalam rumah tangga, sehingga dapat terwujudnya keluarga yang sakinah.
Barometer Pembagian Wasiat Wajibah Bagi Anak Angkat: Realisasi Keadilan, Analisis Perkara No. 1914/Pdt. G/2018. PA. Pbr Hafiz, Muhammad; Nelli, Jumni; Nurul Islam, Adikza
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 1 (2023)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i1.1280

Abstract

Adopted children are not part of the group of heirs who are entitled to inherit from the testator's estate. However, in an effort to create justice, the Compilation of Islamic Law (KHI) stipulates that adopted children are entitled to receive inheritance from the testator through the mandatory will (wasiat wajibah) mechanism with the condition that it cannot exceed 1/3 (one-third). This article examines the disparity in the decision of the Pekanbaru Religious Court No. 1266/Pdt. G/2018/ PA. Pbr which determines the adopted child's share of 1/8 (one - eighth) and decision No. 1869 /Pdt.G./ 2018/ PA. Pbr which determines that adopted children get 1/3 (one - third) of the heir's estate. Using a juridical-normative approach, this article finds that the difference in the amount of inheritance obtained by adopted children in the two decisions is at least caused by two things, namely (1) the absence of a definite amount stipulated in the law (KHI only mentions "cannot exceed the amount of 1/3 of the inheritance), and (2) the use of al-furūdh al-muqaddarah as a standard in determining the amount of inheritance for adopted children. In this case, the panel of judges actually did not have to rely on the provisions of the al-furūdh al-muqaddarah section in determining the share of the adopted child and decided the case using the maximum standard.   Anak angkat bukanlah bagian dari kelompok ahli waris yang berhak mendaptkan warisan dari harta peninggalan pewaris. Akan tetapi dalam upaya menciptakan keadilan, Kompilasi Hukum Islam (KHI) menetapkan bahwa anak angkat berhak mendapatkan harta peninggalan dari pewaris melalui mekanisme wasiat wajibah dengan syarat tidak boleh melibihi 1/3 (one-third). Artikel ini mengkaji disparitas putusan Pengadilan Agama Pekanbaru No. 1266/Pdt. G/2018/ PA. Pbr yang menetapkan bagian anak angkat sebesar 1/8 (seperdelapan) dan putusan No. 1869. /Pdt.G./ 2018/ PA. Pbr yang menetapkan anak angkat mendapatkan 1/3 (sepertiga) dari harta peninggalan pewaris. Menggunakan pendekatan yuridis-normatif, artikel ini menemukan bahwa perbedaan jumlah harta peninggalan yang didapatkan oleh anak angkat dalam kedua putusan tersebut disebabkan oleh dua hal, yakni (1) tidak adanya jumlah pasti yang ditetapkan dalam undang-undang (KHI hanya menyebutkan “tidak boleh melebihi jumlah 1/3 dari harta peninggalan), dan (2) dijadikannya al-furūdh al-muqaddarah sebagai standar dalam menetapkan jumlah harta peninggalan untuk anak angkat. Dalam hal ini, majelis hakim sebenarnya tidak harus berpatokan pada ketentuan bagian al-furūdh al-muqaddarah dalam menetapkan bagian anak angkat dan memutus perkara tersebut dengan menggunakan standar maksimal.
Contextualization of Hadith on the Recommendation of Marriage and Its Relevance to the Legal Age of Marriage in Indonesia Nelli, Jumni; Jaafar, Nia Elmiati
An-Nida' Vol 47, No 1 (2023): June
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyrakat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/an-nida.v47i1.23161

Abstract

Determination of the age of marriage in Indonesia from 19 years for men and 16 years for women to 19 years for men and women is considered contrary to Islamic law especially the hadith advising marriage. This study aims to confirm that the hadith advocating marriage has a connection with setting the age limit for marriage in Indonesia. This research is qualitative research using the approach to understanding the hadith, namely by understanding the meaning of the hadith about the recommendation to marry, then it is analyzed using a statutory approach, namely (statute approach) and other approaches. The data were obtained from hadith books, applicable laws in Indonesia, and other data such as journals and other articles related to this paper. The results of the research explain that the hadith advocating marriage has relevance to the age limit for marriage in Indonesia. The hadith advising youth to marry means youth between the ages of 16 and 30. While the word ba'ah (able) in the hadith is understood by scholars as the ability to perform jima' (sexual intercourse) and the cost of marriage. The ability to have sexual intercourse is interpreted in a broad sense, namely being able to have sex and bear the consequences of that sexual relationship (to have children). Being able to afford a wedding is interpreted as the economic ability of the family and those related to the family economy. If it is related to the age that is "able" according to this hadith in Indonesian culture are those who have graduated from high school, that is, at least 19 years old.Abstrak: Penetapan usia menikah di Indonesia dari usia laki-laki 19 tahun dan perempuan 16 tahun menjadi laki-laki dan perempuan 19 tahun dianggap bertentangan dengan hukum Islam, terutama hadis anjuran menikah. Penelitian ini bertujuan untuk menegaskan bahwa hadis anjuran menikah mempunyai kaitan dengan menetapan batas usia menikah di Indonesia. Penelitian ini adalah penelitian kualitatif dengan menggunakan pendekatan pemahaman hadis yakni dengan memahami makna hadis tentang anjuran menikah, selanjutnya dianalisis dengan pendekatan perundang-undangan yakni (statute approach) dan pendekatan lainnya. Data diperoleh dari kitab-kitab hadis, perundang-undangan yang berlaku di Indonesia, dan data lain seperti jurnal, artikel lain yang berkaitan dengan tulisan ini. Hasil penelitian menjelaskan bahwa hadis anjuran menikah memiliki relevansi dengan batas usia menikah di Indonesia. Hadis tentang anjuran menikah kepada pemuda maksudnya adalah pemuda dalam rentang usia 16 sampai 30 tahun. Sedangkan lafaz ba’ah (mampu) dalam hadis dipahami oleh para ulama adalah kemampuan untuk melakukan jima’ (hubungan seksual) dan biaya pernikahan. Kemampuan hubungan seksual dimaknai dengan arti luas yaitu mampu melakukan seksual dan menanggung akibat dari hubungan seksual tersebut (mempunyai keturunan). Mampu membiayai pernikahan dimaknai dengan kemapuan ekonomi keluarga dan yang berhubungan dengan ekonomi keluarga. Bila dihubungkan dengan usia yang “mampu” menurut hadis tersebut dalam budaya Indonesia adalah mereka yang sudah tamat sekolah menengah atas yaitu minimal 19 tahun.
Batas Usia Pernikahan di Indonesia Perspektif Hukum Islam Sudarmanto, Sudarmanto; Nelli, Jumni
Journal Evidence Of Law Vol. 4 No. 2 (2025): Journal Evidence Of Law (Agustus)
Publisher : CV. Era Digital Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59066/jel.v4i2.1294

Abstract

Tulisan ini mengkaji persoalan batas usia pernikahan di Indonesia dari perspektif hukum Islam dan peraturan perundang-undangan nasional. Dalam konteks hukum positif Indonesia, batas usia minimal pernikahan telah diatur dalam Undang-Undang Nomor 1 Tahun 1974 dan mengalami perubahan melalui Undang-Undang Nomor 16 Tahun 2019 yang menyamakan usia minimal menikah bagi pria dan wanita menjadi 19 tahun. Sementara itu, dalam hukum Islam, tidak ditemukan batas usia minimal secara eksplisit, namun syarat baligh dan kesiapan fisik serta mental menjadi pertimbangan utama. Artikel ini juga membahas tentang praktik dispensasi nikah yang muncul sebagai solusi hukum atas pernikahan di bawah umur. Pendekatan fikih menunjukkan perbedaan pandangan antar mazhab mengenai usia baligh, sedangkan hukum nasional memberikan batasan lebih tegas demi perlindungan anak dan ketahanan keluarga. Kesimpulannya, dispensasi nikah merupakan jalan tengah antara prinsip-prinsip fikih dan perlindungan hukum terhadap anak, dengan menekankan pentingnya kematangan calon mempelai baik secara fisik maupun psikis.
Perkawinan Dalam Hukum Islam Di Indonesia : Pengertian, Prinsip-Prinsip, Dasar-Dasar Dan Rukun Syarat Perkawinan Dalam UUP Dan KHI Agustina, Putri Ayu; Nelli, Jumni
Jurnal Ilmiah Wahana Pendidikan Vol 11 No 11.C (2025): Jurnal Ilmiah Wahana Pendidikan
Publisher : Peneliti.net

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Perkawinan merupakan institusi penting dalam kehidupan manusia yang tidak hanya memiliki dimensi sosial, tetapi juga hukum dan keagamaan. Dalam konteks hukum Islam di Indonesia, regulasi mengenai perkawinan diatur dalam Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan dan Kompilasi Hukum Islam (KHI). Penelitian ini bertujuan untuk mengkaji pengertian, prinsip-prinsip, dasar-dasar hukum, serta rukun dan syarat perkawinan sebagaimana diatur dalam UUP dan KHI. Metode yang digunakan adalah kajian normatif dengan pendekatan deskriptif-analitis terhadap kedua sumber hukum tersebut. Hasil kajian menunjukkan bahwa perkawinan dalam Islam dipandang sebagai perjanjian yang kokoh (mitsaqan ghaliza) yang bertujuan untuk membentuk keluarga sakinah, mawaddah, dan rahmah. Prinsip-prinsip seperti keadilan, kerelaan, tanggung jawab, serta kesetaraan antara suami dan istri menjadi dasar utama. Selain itu, rukun dan syarat perkawinan yang meliputi calon mempelai, wali, dua saksi, ijab kabul, serta syarat-syarat administratif sebagaimana diatur dalam KHI menjadi penentu keabsahan perkawinan secara hukum Islam dan negara. Kajian ini diharapkan dapat memberikan pemahaman menyeluruh mengenai struktur hukum perkawinan dalam perspektif Islam di Indonesia.
Marriage Preparation Courses in Indonesia: Comparative Study of Muslims and Christians Batubara, Samin; Nasution, Khoiruddin; Nelli, Jumni; Nasution, Syamruddin; Sobhan , Sobhan; Kholidah, Kholidah
Al-Risalah Vol 22 No 1 (2022): June 2022
Publisher : Fakultas Syariah UIN Sulthan Thaha Saifuddin Jambi, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/alrisalah.v22i1.1231

Abstract

This paper aims to prove that after attending the Marriage Preparation Course, the prospective wives and husbands of the course participants feel the extraordinary benefits of attending the Marriage Preparation Course. Because the material presented is very relevant and vital as a provision in living household life. This paper reports the research results on implementing Marriage Preparation Courses among Muslims in Pekanbaru, Riau and Christians in Yogyakarta. These two objects result from selecting the best performance in carrying out the Marriage Preparation Course. This research includes qualitative research with a juridical approach and uses the theory of the legal system. The result of the study is that the implementation of a good Marriage Preparation Course can give a positive impression and knowledge to the course participants. The participants stated the importance of prospective wives and husbands taking Marriage Preparation Courses. This course assists candidates in dealing with the romance of domestic life in the future, especially if the material also provides testimonials of the couples. One problem to solve by working couples is not being able to get permission from the workplace to take courses. Hopefully, there will be a policy from the government that requires workplaces to permit workers to take courses in the future.
The Problems of Siri Marriage for Women in Tambang District, Kampar Regency: A Gender Swot Analysis Study Nelli, Jumni
AL-ISTINBATH : Jurnal Hukum Islam Vol 7 No 2 November (2022)
Publisher : Institut Agama Islam Negeri Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (790.934 KB) | DOI: 10.29240/jhi.v7i2.4740

Abstract

This paper aims to reveal the problems of sirri marriage, and find a solution. Sirri marriages, which are considered religiously valid, have caused many problems that have an impact on women's losses. But there are still many women who are comfortable doing it. This study used a SWOT gender analysis data analysis. The results of this study revealed that in general sirri marriages were carried out for reasons of wanting to obtain religious legitimacy, so as to create inner peace, at least avoiding immoral acts. The basic problems felt by women who do unregistered marriages are psychological problems and mental stress as a result of legal uncertainty about their marital status. Seeing more weaknesses and threats that occur in sirri marriages, then the existing advantages will not be able to overcome the problems faced unless they take advantage of existing opportunities, namely itsbat nikah. According to Islamic marriage law, if the consequences of marriage are known to be strongly suspected of causing harm, then the law is haram. Furthermore, it is necessary to enter registration as a condition for a valid marriage.
Qiwamah's Reconception of Muhammad Shahrur's Thoughts and Their Implications for the Feminist Movement in the World Nelli, Jumni; Harmanto, Adi; Hardani, Sofia; Syu'aib, Kholil; Megawati, Devi
AL-ISTINBATH : Jurnal Hukum Islam Vol 9 No 1 (2024)
Publisher : Institut Agama Islam Negeri Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/jhi.v9i1.9797

Abstract

This research aims to reconceptualize Muhammad Syahrur's views on the meaning of qiwamah. Muhammad Syahrur stated that the person most worthy of being qiwamah in the household is a woman. This view is different from the Jumhur Ulama which states that the leader in the household is a man. Does Shahrur's thoughts support the world feminist movement? This library research was carried out by examining books related to the research problem. Primary data sources are the books Al Kitab Wa Al Qur'an and Nahwa Ushul Jadidah Li Al-Fiqh Al-Islami by Muhammad Syahrur. Secondary data sources were obtained from other fiqh books and journals related to the problems in this paper. Descriptive analysis uses the content analysis method. The results of the research found that Syahrur is of the view that qiwamah can be played by husband or wife, as long as it has stability in the economic sector and the characteristics of qiwamah, namely shalihat, qanitat and hafizat; because these qiwamah qualities were firmly instilled by Allah, as qualities possessed by women, the ones most worthy of being appointed as qiwamah are women; Even though Syahrur only relies on linguistic analysis, and ignores the study of the context of the Asbab al Nuzul verse, resulting in inconsistencies and meanings that seem forced, Shahrur's thoughts seem to have given encouragement to the feminist movement in the world. Muhammad Shahrur's breakthrough feminist thought influenced the thinking of Muslim women in the world. This can be seen from the change in their mindset, who no longer want to simply follow or be controlled by men. Contemporary Islamic thinkers agree to provide leadership to men and women with conditions, but they do not say that women are the main leaders.
WORKING WIFE'S NAFKAH FAMILY LAW PERSPECTIVE INDONESIAN ISLAM Nelli, Jumni
EKSEKUSI Vol 5, No 2 (2023): Eksekusi : Journal Of Law
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/je.v5i2.25924

Abstract

This research aims to analyze the income position of working wives in Islamic family law in Indonesia. In classical jurisprudence, the husband has the obligation to pay his wife's maintenance, based on the rules of separation of assets in marriage. Meanwhile in Indonesia, maintenance is determined by the husband, with the implementation of joint property. This proof was carried out by examining books related to this study. Qualitative descriptive analysis was carried out after complete data was obtained. The results of this research explain that there is no text that expressly prohibits wives from working and there is no text that explicitly states that wives must work with their husband's permission. In classical jurisprudence, a wife's income from work is the husband's obligation, as is the case in Indonesia. However, it is not in line with the implementation of joint property, so it brings ambiguous legal treatment. The implementation of joint property in marriage has an impact on the implementation of all obligations in the household being carried out jointly, including the obligation to fulfill maintenance.
The Principle of Mubādalah in Islamic Family Law: A Functional Sociological Approach to Reducing Domestic Conflict Hafis, Muhammad; Nurriyanto, Eko Wahyudi; Nelli, Jumni; Syafitri, Juliani; Rafia’aturrahmah
Ma’mal: Jurnal Laboratorium Syariah dan Hukum Vol. 6 No. 4 (2025): August
Publisher : Laboratorium Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya (https://uinsa.ac.id/fsh/facility)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mal.v7i5.477

Abstract

Abstract: Domestic conflicts often stem from gender inequality, which triggers role tensions, communication dysfunction, and violence. This study analyzes the relevance of the concept of mubādalah (the principle of reciprocity) in Islamic family law as a structural-functional solution for building domestic harmony. Through a qualitative approach using library research methods, this study integrates the analysis of Islamic texts (the Qur'an, hadith, Indonesian positive law) and family sociology theory. The results show that: First, the concept of mubādalah is manifested in five operational pillars: (1) shared responsibility (mitsāqan ghalīẓan), (2) husband-wife partnership (zawj), (3) proper social interaction (mu‘āsharah bil ma‘rūf), (4) dialogue (tasyāwur), and (5) mutual affection (tahābub). Second, these pillars reconstruct gender relations through mutuality, thereby overcoming conflicts caused by injustice. Third, the sociological perspective of the family confirms mubādalah as an adaptive mechanism, whereby role flexibility strengthens household resilience in the face of socioeconomic change. This study concludes that mubādalah is not only a normative framework, but also a practical solution for Muslim couples to achieve equal and substantive household harmony. Keywords: Mubādalah, Family Law, Gender, Functional Sociology, Conflict.   Abstrak: Konflik rumah tangga sering kali berakar dari ketidakadilan gender yang memicu ketegangan peran, disfungsi komunikasi, dan kekerasan. Studi ini menganalisis relevansi konsep mubādalah (prinsip kesalingan) dalam hukum keluarga Islam sebagai solusi struktural-fungsional untuk membangun keharmonisan rumah tangga. Melalui pendekatan kualitatif dengan metode penelitian kepustakaan, penelitian ini mengintegrasikan analisis teks-teks Islam (Al-Qur'an, hadis, hukum positif Indonesia) dan teori sosiologi keluarga. Hasil penelitian menunjukkan bahwa: Pertama, konsep mubādalah termanifestasi dalam lima pilar operasional: (1) tanggung jawab bersama (mitsāqan ghalīẓan), (2) kemitraan suami-istri (zawj), (3) pergaulan yang patut (mu‘āsharah bil ma‘rūf), (4) dialog (tasyāwur), dan (5) kasih sayang timbal balik (tahābub). Kedua, pilar-pilar ini merekonstruksi hubungan gender melalui mutualitas, sehingga mengatasi konflik yang ditimbulkan oleh ketidakadilan. Ketiga, perspektif sosiologi keluarga mengonfirmasi mubādalah sebagai mekanisme adaptif, dimana fleksibilitas peran memperkuat ketahanan rumah tangga menghadapi perubahan sosioekonomi. Studi ini menyimpulkan mubādalah bukan hanya sebagai kerangka normatif, tetapi juga sebagai solusi praktis bagi pasangan Muslim untuk mewujudkan keharmonisan rumah tangga yang setara dan substantif. Kata Kunci: Mubādalah, Hukum Keluarga, Gender, Sosiologi Fungsional, Konflik.
Co-Authors Abdul Munir, Akmal Adi Harmanto Afandi, M. Haikel Afwan, Muhammad Muhsin Agustina, Putri Ayu Akbar Perdana Putra, Ilham Ali Akbar Andrizal Andrizal April, Muhammad Arisman Arisman Asy’ari, Abdul Hamid Batubara, Samin Devi Megawati Dilla, Rahma Elmiati, Nia Erman Gani Fauzi Ahmad Muda Hafis, Muhammad Hanif, Muhammad Daffa Hasibuan, Samsinar Istiqomah Jaafar, Nia Elmiati Jera, Almi Johan Wahyudi, Johan Johari Johari Khoiruddin Nasution Kholidah Kholidah, Kholidah Kholil Syu'aib Kori, Hendri Koto, Alaidin Lubis, Sobhan M. April Mochammad Sahid, Mualimin Mohd. Yunus Mubaroq, Afif Muhammad Hafiz Muhammad Subhan Muklisin, Muklisin Nur Hasanah Nurriyanto, Eko Wahyudi Nurul Islam, Adikza Paryadi Paryadi, Paryadi Qomarsyah, Nurharisa Marwati Rafia’aturrahmah Rahman Rahman Silfia Hanani Sobhan , Sobhan Sofia Hardani Sudarmanto Sudarmanto, Sudarmanto Syafitri, Juliani Syahrizan, Mhd Syamruddin, Syamruddin Tasnim Taheras, Muhammad Zikri, Ahmad Zulfahmi Zulfahmi zulikromi