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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 Yasini : Jurnal Keislaman, Sosial, hukum dan Pendidikan 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 Al-Istinbath: Jurnal Hukum Islam Khulasah : Islamic Studies Journal Jurnal Al-Wasith : Jurnal Studi Hukum Islam Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Journal of Islamic Law El Madani Al-battar: Jurnal Pamungkas Hukum POSITA Moderation: Journal of Islamic Studies Review Al Iman: Jurnal Keislaman dan Kemasyarakatan Jotika Research in Business Law
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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Pekanbaru City Regional Regulation No. 2 of 2023 on the Protection of Women and Children from the Perspective of Islamic Family Law Fauzi, Ahmad; Nelli, Jumni; Johari, Johari; Kori, Hendri; Zikri, Ahmad; Rahman, Rahman
FITRAH: Jurnal Kajian Ilmu-ilmu Keislaman Vol 10, No 2 (2024)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/fitrah.v10i2.13155

Abstract

This study aims to explain Pekanbaru City Regional Regulation No. 2 of 2023 regarding the Protection of Women and Children in order to provide protection and prevent violence against women and children within Islamic families. Islam views women and children as gifts from Almighty God, who must be protected as they possess inherent dignity, honor, and rights as human beings that must be upheld. The protection of women and children from acts of violence is intended to guarantee and protect their rights so that they can live in peace, grow and develop, and participate optimally according to human dignity and worth. This research is a library study and is also confirmed through field data using a qualitative approach and juridical sociological analysis techniques. The primary source of data is the Regional Regulation (Perda), while secondary materials include books related to Islamic Family Law. Tertiary legal materials consist of legal norms, Arabic and English dictionaries, and documents deemed important to this research. The findings show that the existence of Pekanbaru City Regional Regulation No. 2 of 2023 is a response to several issues of domestic violence experienced by women and children in households, viewed from philosophical, sociological, and juridical foundations
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.
Nafkah Iddah After Divorce Hadith Perspective Silviana; Zulkifli; Nelli, Jumni
al-Battar: Jurnal Pamungkas Hukum Vol. 1 No. 1 (2024): April
Publisher : Yayasan Cendekia Gagayunan Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.15294666

Abstract

Alimony in this form is obligatory based on the Qur'an, the Sunnah and the consensus of scholars. When the two couples are both adults, it is the husband's obligation to provide food, clothing and housing for his wife and children in accordance with the social status of the couple and in accordance with the customs of the community in their place of residence. Iddah maintenance is everything that the husband gives to his divorced wife in the form of clothing, food and shelter. The time of giving alimony is during the iddah period and if the ex-wife has visited her iddah period, it means that the responsibility of the husband who provides alimony is over. The research on "Nafkah Iddah Post Divorce" is a literature review. In this study, the researchers took discussions from books, journals, magazines, or articles that discussed Post-Divorce Iddah Alimony. While this method of approach, the researcher uses an approach method that is viewed from the hadith perspective. In this research we use a hadith perspective review.
Kedudukan Perempuan Dalam Saksi Nikah Dan Relevansinya Terhadap Saksi Nikah Perempuan Di Indonesia Hasanah, Alfi; Zulkifli; Nelli, Jumni
al-Battar: Jurnal Pamungkas Hukum Vol. 1 No. 2 (2024): Agustus
Publisher : Yayasan Cendekia Gagayunan Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63142/4h6jcc13

Abstract

The issue of marriage witnesses and its relevance to female marriage witnesses is a topic related to Islamic Law and the principles related to marriage. In Islam, marriage witnesses are an important element in the marriage process, and the presence of fair and legal witnesses is a requirement to ensure the validity of the marriage. The aim of this research is to determine the position of women as marriage witnesses and ensure the validity of the marriage and avoid fraud or injustice in the marriage process. In this research the author used a type of library research. The legal sources used are primary data in the form of hadiths regarding marriage witnesses, legislation and compilations of Islamic law, and secondary data in the form of books, journals and so on. The results of this research explain that the position of women in marriage witnesses and their relevance to female marriage witnesses shows that in Islam, there must be two witnesses to a marriage and they must be male. However, there are differences of opinion between some scholars about whether female witnesses are allowed or not. In terms of its application in the Indonesian context, the author is more inclined to agree with Imam al-Syafi'i's opinion which requires male marriage witnesses, because the arguments used in the case of female witnesses are more specific, and also more relevant to society and have been accommodated. in Indonesian laws and regulations such as KHI. However, the author does not rule out the opinion of Imam Abu Hanifah and others who allow female marriage witnesses.
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.
Strategi Ketahanan Keluarga Dengan Konsep Stifin Personality Perspektif Maqashid Al-Syari’ah Subhan, Muhammad; Arisman, Arisman; Nelli, Jumni
Al Yasini : Jurnal Keislaman, Sosial, hukum dan Pendidikan Vol 9 No 2 (2024)
Publisher : Konsorsium Dosen Sekolah Tinggi Agama Islam (STAI) Al-Yasini Pasuruan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55102/alyasini.v9i2.6446

Abstract

This research examines the family resilience crisis which originates from weak personality resilience factors resulting in very worrying decline.The presence of the STIFIn personality concept that collaborates sacred messages, psychology, neuroscience, fingerprint biometrics and uses advances in digitalisation technology is an alternative as a means of entry to identify the individual personalities of family members consisting of husbands, wives and children as a primary source of information that is very important to be used as the basis for strategic solutions to improve self-personality transformation to create family resilience. So that the purpose of family in line with the will of shari'ah (maqashid ash-syari'ah) which includes hifzu al-din, hifzu al-nafs, hifzu al-'aql, hifzu al-nasb and hifzu al-mal can be realised. This research wants to reveal the correlation of the STIFIn Personality concept that is simple, accurate and applicable and scientific to determine the transformation of one's personality in family members and face efforts to increase family resilience. To realise this goal, this research uses qualitative research methods with a library research approach and explores information, data and supporting facts from relevant primary and secondary sources. Furthermore, it is analysed descriptively. The results show that the concept of STIFIn personality is very effective and relevant to determine a person's personality and deserves to be used as a strategic method for solving the family resilience crisis that starts from personality factors in accordance with the maqashid ash-shariah frame.
Co-Authors Afandi, M. Haikel Afwan, Muhammad Muhsin Agustina, Putri Ayu Akbar Perdana Putra, Ilham 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 HARMANTO, ADI Hasanah, Alfi Hasibuan, Samsinar Jaafar, Nia Elmiati Jera, Almi Johari Johari Khoiruddin Nasution Kholidah Kholidah, Kholidah Kholil Syu'aib Kori, Hendri Koto, Alaidin Lubis, Sobhan M. April Mohd. Yunus Mubaroq, Afif Muhammad Hafiz Muhammad Subhan Muklisin, Muklisin Nurafifa, Tiara Nurriyanto, Eko Wahyudi Nurul Islam, Adikza Paryadi Paryadi, Paryadi Qomarsyah, Nurharisa Marwati Rafia’aturrahmah Rahman Rahman Silfia Hanani Silviana Sobhan , Sobhan Sofia Hardani Sudarmanto Sudarmanto, Sudarmanto Syafitri, Juliani Syahrizan, Mhd Syamruddin, Syamruddin Tasnim Taheras, Muhammad Yusri, Harmi Zikri, Ahmad Zulfahmi Zulfahmi zulikromi Zulkifli