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All Journal Al-Manahij: Jurnal Kajian Hukum Islam Al-Mizan (e-Journal) Al-Ahkam
Hamid Pongoliu
IAIN Sultan Amai Gorontalo
Religion Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences

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PERCERAIAN AKIBAT PERALIHAN AGAMA: STUDI KASUS TENTANG PUTUSAN HAKIM PENGADILAN AGAMA GORONTALO Pongoliu, Hamid
Al-Mizan Vol 11, No 1 (2015): Juni 2015
Publisher : IAIN Sultan Amai Gorontalo

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Abstract

Each couple would not want a divorce, but sometimes there just are not inevitable problems that lead to domestic harmony fall apart and eventually divorced, and one of them is due to the conversion. This study is field research by taking the case from 2009 to 2013 that it have been decided the Gorontalo Religious Court judges. The results showed the issue of conversion is a complicated issue and is very influential in household harmony husband and wife who causes discord and eventual divorce. Conversion are included in the category of unbelievers who sparked a major problem that can not be reconciled, and came to the trial panel of judges decided to divorce. In addition, the conversion brought due to the difficulties set religious status of children, maintenance, education, finance, and about inheritance, community property between husband and wife.
KEDUDUKAN ANAK LAHIR DI LUAR NIKAH DALAM PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF Pongoliu, Hamid
Al-Mizan Vol 9, No 1 (2013): Juni 2013
Publisher : IAIN Sultan Amai Gorontalo

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Abstract

Hasil penelitian ini menunjukkan bahwa anak yang lahir dari perkawinan yang sah secara syariat dan sah menurut Undang-undang adalah: anak yang lahir dari perkawinan yang sah secara syariat dan mengikuti prosedur Pasal 2 ayat 1 dan ayat 2 UU Nomor 1 Tahun 1974. Sedangkan anak yang lahir dari perkawinan yang sah secara syariat dan tidak tercatat adalah anak yang lahir dari perkawinan yang sah secara syariat dan dilakukan di luar prosedur pada pasal 2 ayat 2. Adapun anak yang lahir dari perkawinan yang sah menurut hukum Islam dan tidak tercatat menurut Undang-Undang Perkawinan, tidak masuk dalam kategori anak lahir di luar nikah. Sebab anak yang lahir diluar nikah adalah anak yang lahir dari hubungan antara pria dengan wanita tanpa ada ikatan perkawinan. Menurut pendapat mayoritas ulama, jika anak itu lahir setelah enam bulan dari perkawinan ibu dan bapaknya, maka anak itu dinasabkan kepada bapaknya, jika anak itu dilahirkan sebelum enam bulan, anak itu dinasabkan kepada ibunya saja. Menurut Syafi’i, anak yang lahir di luar nikah akan mempunyai akibat hukum, yaitu: (1) tidak adanya hubungan nasab dengan bapaknya; (2) bapaknya tidak wajib memberikan nafkah kepada anak itu; (3)tidak ada saling mewarisi dengan bapaknya; (4) dan bapak tidak dapat menjadi wali nikah bagi anak di luar nikah bila anak itu perempuan. Selain itu, berdasarkan hukum Islam bila terjadi perkawinan antara suami dan istri secara sah, kemudian istri mengandung, melahirkan anaknya, maka suami dapat mengingkari keberadaan anak itu apabila: (1) Istri melahirkan anak sebelum masa kehamilan; (2) dan melahirkan anak setelah lewat batas maksimal masa kehamilan dari masa perceraian. Adapun berkenaan dengan Putusan MK No. 46/PUU-VIII/2012 dapat dikatakan sudah sesuai dengan hukum Islam. Sebab pengertian di luar nikah dari perkawinan yang tercatat sama pengertiannya dengan anak zina. Namun dalam hukum Islam bukan anak zina selama selama terpenuhi rukun dan syarat nikah secara syar’i. Dengan demikian, putusan MK Nomor 46/PUU-VIII/2012 tanggal 17 Februari 2012 yang menyatakan bahwa anak yang lahir dari perkawinan Machica dan Moerdiono tidak dapat disamakan dengan anak yang lahir di luar nikah. Anak itu lahir dari perkawinan yang sah menurut hukum Islam, walaupun tidak tercatat menurut Undang-undang Perkawinan.
Wujud Keadilan dalam Sistem Hukum Kewarisan Islam Pongoliu, Hamid
Al-Manahij: Jurnal Kajian Hukum Islam Vol 6 No 2 (2012)
Publisher : Fakultas Syariah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3812.965 KB) | DOI: 10.24090/mnh.v6i2.597

Abstract

Wujud keadilan dalam sistem hukum kewarisan Islam dapat dilihat pada keadilan distribusi porsi kumulatif, keadilan porsi dalam rumus kewarisan berimbang dan korelasi keadilan kewarisan Islam dalam kesetaraan gender. Keadilan yang pertama bersifat Ijbar, bilateral dan individual. Ijbar terlihat pada pewarisan yang menganut ketentuan Allah, bukan pada kehendak pewaris atau permintaan ahli waris dan didistribusikan tanpa membedakan ahli waris. Pertimbangan dalam keadilan bilateral berasal dari garis pria dan wanita. Keadilan individu adalah ketika warisan didistribusikan secara individu didasarkan pada al-Quran dan hadis. Formula berimbang dalam keadilan distrubusi porsi ada pada keseimbangan hak dan kewajiban pada kedua pihak ahli waris. Sedangkan korelasi keadilan dalam kewarisan Islam dengan kesetaraan gender terlihat pada keseimbangan hak dan kewajiban antara ahli waris pria dan wanita sebagai wujud keadilan gender .
The Existence of the Statement of the Companions (Fatwā Ṣaḥāba) and its Ḥujjah in Islamic Legal Thoughts Pongoliu, Hamid
Al-Ahkam Volume 29, Nomor 2, Oktober 2019
Publisher : Faculty of Shariah and Law, State Islamic University (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (427.612 KB) | DOI: 10.21580/ahkam.2019.29.2.4281

Abstract

Fatwā ṣahāba can be used as ḥujjah (proof) even though the ulama (scholars) have different opinions regarding its validity. The ulama categorize the Companions’ fatwā as one of the sources of law decision which is still being disputed about the validity. It is different from the Qur'an, Sunnah, Ijmā’, and Qiyās that have been agreed by the most of the scholars as a source of Islamic law. The Companions’ fatwā has an influence on the development of Islamic law thought which can be substantially equated like a fiqh, because it is the result of istinbāṭ (efforts to extract the ẓannī (speculative) sharia law from original sources through the mobilization of all natural reasoning abilities) and the results of the Companions ra'y (establish a law of contemporary problems that have not been found in the Qur’an and hadith) which have been codified according to the particular mazhab. Therefore, the Companions fatwā is the result of the ijtihad of the Companions as ulama of the previous generation and became the ḥujjah of the ulama until today who have colored Islamic law thought, such as fatwā of Abū Bakr, Umar, ‘Uthmān, ‘Alī, ‘Abdullāh Ibn ‘Abbās, ‘Abdullāh Ibn Mas'ūd and other Companions. At least the fatwā ṣaḥaba can be used as ḥujjah in istinbāṭ of islamic law when new problems arise, and no proposition is found in the Qur'an and hadith.
Pembagian Harta Waris dalam Tradisi Masyarakat Muslim di Gorontalo Pongoliu, Hamid
Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 2 (2019)
Publisher : Fakultas Syariah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (679.446 KB) | DOI: 10.24090/mnh.v13i2.3166

Abstract

Gorontalo has a customary principle derived from sharia law, and the sharia law is sourced from the Qur'an, hadith, ijmak and qiyas (adati-hula'a to syara'a, syara'a hula'a to Kitabi), which should reflect the existence of the implementation of the distribution of inheritance in Islam in the Gorontalo community. This customary principle can be a source of law if it is a rational act, not immorality, done always repeatedly, does not bring harm and does not conflict with the law of sharak. But in reality there is the implementation of inheritance that violates Islamic law, namely the distribution by way of deliberation, the determination of the amount of heirs equally, the delay in the distribution of inheritance, wills with houses given to girls, wills not to distribute inheritance, distribution of assets it depends on the will of the heir and the delay in the distribution of inheritance on the grounds that one of the parents is still alive. The distribution by deliberation and determination of the amount of the portion for each heir are equally acceptable as long as they follow the guidelines of the Compilation of Islamic Law article 183 and the concept of takharruj which was previously preceded by the Shari'a division. After the heirs know the size of the portion, then they may agree to share it in their own way or leave the inheritance according to Shari'a and agree to give to each other with other heirs.
The Existence of the Statement of the Companions (Fatwā Ṣaḥāba) and its Ḥujjah in Islamic Legal Thoughts Pongoliu, Hamid
Al-Ahkam Volume 29, Nomor 2, Oktober 2019
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (427.612 KB) | DOI: 10.21580/ahkam.2019.29.2.4281

Abstract

Fatwā ṣahāba can be used as ḥujjah (proof) even though the ulama (scholars) have different opinions regarding its validity. The ulama categorize the Companions’ fatwā as one of the sources of law decision which is still being disputed about the validity. It is different from the Qur'an, Sunnah, Ijmā’, and Qiyās that have been agreed by the most of the scholars as a source of Islamic law. The Companions’ fatwā has an influence on the development of Islamic law thought which can be substantially equated like a fiqh, because it is the result of istinbāṭ (efforts to extract the ẓannī (speculative) sharia law from original sources through the mobilization of all natural reasoning abilities) and the results of the Companions ra'y (establish a law of contemporary problems that have not been found in the Qur’an and hadith) which have been codified according to the particular mazhab. Therefore, the Companions fatwā is the result of the ijtihad of the Companions as ulama of the previous generation and became the ḥujjah of the ulama until today who have colored Islamic law thought, such as fatwā of Abū Bakr, Umar, ‘Uthmān, ‘Alī, ‘Abdullāh Ibn ‘Abbās, ‘Abdullāh Ibn Mas'ūd and other Companions. At least the fatwā ṣaḥaba can be used as ḥujjah in istinbāṭ of islamic law when new problems arise, and no proposition is found in the Qur'an and hadith.
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