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URGENSI PENCATATAN NIKAH DALAM PERUNDANG-UNDANGAN DI INDONESIA Sainul, Sainul
JURNAL ISTINBATH Vol 9, No 2 (2012): Vol. 9, Nomor 2, Edisi September 2012
Publisher : STAIN Jurai Siwo Metro

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Abstract

Pencatatan nikah oleh sebagian masyarkat dianggap tidak penting. Hal ini terjadi disebabkan karena masyarakat menganggap bahwa perkawinan sudah sah jika telah memenuhi syarat dan rukun nikah, alasan biaya, prosedur yang berbelit-belit atau dengan segaja menghilangkan jejak bebas dari tuntutan dan hukum administrasi, terutama bagi perkawinan yang kedua dan seterusnya. Tulisan ini membahas tentang urgensi pencatatan pernikahan. Tulisan ini berdasarkan datab kepustakaan yang dianalisa secara kualitatif. Pendekatan yang digunakan adalah pendekatan yuridis. Berdasarkan pembahsan disimpulkan bahwa pencatatan pernikahan menjadi bagain yang penting sebagai bukti telah terjadi peristiwa hukum. Buku Nikah atau akta nikah dalam perkawinan suatu hal yang sangat penting karena sebagai dasar jaminan kepastian hukum atas perkawinan sebagai bukti otentik yang sempurna, bila di kemudian hari terjadi sengketa dalam keluarga. Buku atau akta nikah merupakan bukti bahwa pernikahan telah dicatatkan di lembar negara. Kata Kunci : Pencatatan Nikah, Akta nikah, perlindungan hak 
ADOPSI DALAM HUKUM ISLAM DAN HUKUM INDONESIA Sainul, Sainul
ISTINBATH JURNAL HUKUM Vol 12, No 2 (2015): Edisi November 2015
Publisher : STAIN Jurai Siwo Metro

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Abstract

AbstractThis essay reveal about the procedure of adoption (adoption) in accordance with Islamic law and the legal status of adopted children in force in Indonesia. In Law No. 23 of 2002 on Child Protection determined that the removal of the child should not be decided in religion and blood relationship with the adoptive childs biological parents. Setting Government Regulation No. 54 Year 2007 on the Implementation of Child Adoption namely that the procedures for adoption between Indonesian citizen that a child can lift a maximum of 2 (two) times the distance of at least 2 (two) years. For the validity of the appointment of a child in Indonesia, after a request for adoption through the procedures of the rules in the legislation that exists, adoptions subsequently passed through the last step, namely the presence of a court decision issued by the court in the form of a court warrant or known by the judgment declaratory, that statement from judges that the adopted child is legitimate as a foster child of the adoptive parents who apply for adoption. Court decisions also covers the legal status of the adopted child in the family. The concept of appointment of a child in Islamic law does not recognize adoption of children in the sense of being a child of the absolute, being that there are only allowed or susruhan to maintain with the aim of treating the child in terms of love of giving a living, education or services in all the needs that are not treated as biological children ( nasab). In the Islamic concept, the appointment of a child should not be cut off nasab between the child with his biological parents is based on the Quran Surat Al-Ahzab verse 4,5,37, and 40. This was later associated with the legal consequences arising is about marriage and inheritance system. In marriage a priority nasab guardian for girls is his own father. In inheritance, adopted children does not include the heirs and vice versa, which amount is 1/3 (one third) part of the legacy. Keywords: Adoption, children, inheritance, court, marriage AbstrakTulisan ini mengungkap tentang prosedur pengangkatan anak (adopsi) menurut hukum Islam dan status hukum anak angkat yang berlaku di Indonesia. Dalam Undang Undang Nomor 23 Tahun 2002 tentang Perlindungan Anak ditentukan bahwa pengangkatan anak tersebut harus seagama dan tidak memutuskan hubungan darah anak angkat dengan orang tua kandungnya. Pengaturan Peraturan Pemerintah Nomor 54 Tahun 2007 tentang Pelaksanaan Pengangkatan Anak yaitu bahwa tata cara pengangkatan anak antar Warga Negara Indonesia bahwa seorang dapat mengangkat anak paling banyak 2 (dua) kali dengan jarak waktu paling singkat 2(dua) tahun. Untuk sahnya pengangkatan anak di Indonesia, setelah permohonan pengangkatan anak melalui prosedur dari aturan dalam perundang-undangan yang ada, pengangkatan anak selanjutnya disahkan melalui langkah terakhir yaitu dengan adanya putusan pengadilan yang dikeluarkan oleh pengadilan dengan bentuk penetapan pengadilan atau dikenal dengan putusan deklarator, yaitu pernyataan dari Majelis hakim bahwa anak angkat tersebut adalah sah sebagai anak angkat dari orang tua angkat yang mengajukan permohonan pengangkatan anak. Putusan pengadilan juga mencakup mengenai status hukum dari anak angkat dalam keluarga. Konsep pengangakatan anak dalam hukum Islam tidak mengenal pengangkatan anak dalam arti menjadi anak kandung secara mutlak, sedang yang ada hanya diperbolehkan atau susruhan untuk memelihara dengan tujuan memperlakukan anak dalam segi kecintaan pemberian nafkah, pendidikan atau pelayanan dalam segala kebutuhan yang bukan memperlakukan sebagai anak kandung (nasab). Dalam konsep Islam, pengangkatan seorang anak tidak boleh memutus nasab antara si anak dengan orang tua kandungnya berdasarkan Alquran Surat Al-Ahzab ayat 4,5,37, dan 40. Hal ini kelak berkaitan dengan akibat hukum yang ditimbulkan yaitu mengenai perkawinan dan system waris. Dalam perkawinan yang menjadi prioritas wali nasab bagi anak perempuan adalah ayah kandungnya sendiri. Dalam waris, anak angkat tidak termasuk ahli waris begitu juga sebaliknya, yang besarnya adalah 1/3 ( sepertiga ) bagian dari harta peninggalan. Kata kunci : Adopsi, anak, waris, pengadilan, perkawinan
Kuantifikasi Objek Jual-Beli dalam Transaksi Borongan di Kota Metro: Perspektif Hukum Islam: Kuantifikasi Objek Jual-Beli dalam Transaksi Borongan di Kota Metro: Perspektif Hukum Islam Wahyudi, Ismail; Nasrudin, Muhamad; Sainul, Sainul
Journal of Islamic Law Vol. 2 No. 1 (2021): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v2i1.165

Abstract

This paper discusses the problem of buying and selling brown sugar in Metro City, which in practice has several exciting things to study related to Islamic law. First, weighing brown sugar together with wooden crates that have different weights. Second, weighing brown sugar using samples or samples. This paper focuses on discussing how Islamic law views the practice of considering brown sugar in Metro City. This phenomenon is studied using qualitative research and a case study approach. The data were obtained using field observation techniques, interviews with traders as sources, then analyzed through three stages: data reduction, data presentation, and conclusion drawing. The results showed that the practice of buying and selling brown sugar in the Metro City Market fulfills the pillars and requirements of buying and selling in Islamic law. Quantification of the objects of sale and purchase in packages at Metro Market based on Islamic Economic Law (HESy) refers to the concept of ‘urf (traditional customs). This practice is included in ‘urf hasan because it is based on convenience, trust, and volunteerism between the seller and the buyer. Thus, the applicable law of weighing brown sugar in Metro City is valid (shahih).
BATAS AURAT PEREMPUAN DALAM PINANGAN MENURUT MAZHAB ZHAHIRI Sainul, Sainul
Istinbath : Jurnal Hukum Vol 13 No 2 (2016): Istinbath Jurnal Hukum
Publisher : Institut Agama Islam Negeri (IAIN) Metro

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Abstract

Khitbah has the meaning of the request. According to the custom is a form statement from one party to the other party for the purpose of holding the bonds of marriage. Some scholars argue that the women will see the ruling or the sunnah. It corresponds to the standard conception of ordered by through the Hadith that is allowed in order to bring the goodness in life, well-being and preclude the fun. But in the view of the scholars differ on opinions, fuqaha 'opinion that allowed a look at the face and both hands, because the face and palms can represent beauty and fertility, is the sect of the Zhahiri allow saw his whole body without any restrictions. The sect of the Zhahiri is the only legal source claimed that nash, the scholars of the sect that is David Zhahiri and Ibn Hazm. Look at the woman at the time of peminangan according to the sect of Zhahiri as stated in his book al-Muhalla works of Ibn Hazm that members of a woman's body that can be seen is his whole body without specific restrictions, as in the Hadith are not explained where body parts which can be shown and should not be shown to the man who will be meminangnya. Based on the analysis that has been done, it can be concluded that the sect of Zhahiri in interpreting the Hadith just based upon zhahirnya nas, without the use of qiyas, ijtihad, ra'yu, or dzara'i istihsan mursalah affairs. Khitbah mengandung arti permintaan. Menurut adat adalah bentuk pernyataan dari satu pihak kepada pihak lain dengan tujuan untuk mengadakan ikatan pernikahan. Sebagian ulama berpendapat bahwa melihat perempuan yang akan dipinang hukumnya sunnah. Hal tersebut sesuai dengan konsepsi baku yang disabdakan melalui hadits bahwa diperbolehkan agar mendatangkan kebaikan dalam kehidupan berumah tangga, kesejahteraan dan kesenangan. Tetapi dalam melihat pinangan para ulama berbeda pendapat, ulama fiqih berpendapat bahwa diperbolehkan melihat muka dan kedua telapak tangan, karena muka dan telapak tangan dapat mewakili kecantikan dan kesuburan, sedang mazhab Zhahiri membolehkan melihat seluruh tubuhnya tanpa ada batasan. Mazhab Zhahiri adalah mazhab yang menyatakan bahwa sumber hukum hanya nash, ulama besar pada mazhab yaitu Daud Zhahiri dan Ibnu Hazm. Melihat wanita pada saat peminangan menurut mazhab Zhahiri sebagaimana yang tertuang dalam kitabnya al-Muhalla karya Ibnu Hazm bahwa anggota tubuh wanita yang boleh dilihat adalah seluruh tubuhnya tanpa batasan tertentu, karena dalam hadits tesebut tidak diterangkan bagian-bagian tubuh mana yang boleh diperlihatkan dan tidak boleh diperlihatkan kepada laki-laki yang akan meminangnya. Berdasarkan analisis yang telah dilakukan penulis, dapat disimpulkan bahwa mazhab Zhahiri dalam menafsirkan hadits tersebut hanya berdasar kepada zhahirnya nas, tanpa menggunakan qiyas, ijtihad, ra’yu, istihsan atau dzara’i maslahat mursalah.
ADOPSI DALAM HUKUM ISLAM DAN HUKUM INDONESIA Sainul, Sainul
Istinbath : Jurnal Hukum Vol 12 No 2 (2015): Istinbath Jurnal Hukum
Publisher : Institut Agama Islam Negeri (IAIN) Metro

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Abstract

This essay reveal about the procedure of adoption (adoption) in accordance with Islamic law and the legal status of adopted children in force in Indonesia. In Law No. 23 of 2002 on Child Protection determined that the removal of the child should not be decided in religion and blood relationship with the adoptive child's biological parents. Setting Government Regulation No. 54 Year 2007 on the Implementation of Child Adoption namely that the procedures for adoption between Indonesian citizen that a child can lift a maximum of 2 (two) times the distance of at least 2 (two) years. For the validity of the appointment of a child in Indonesia, after a request for adoption through the procedures of the rules in the legislation that exists, adoptions subsequently passed through the last step, namely the presence of a court decision issued by the court in the form of a court warrant or known by the judgment declaratory, that statement from judges that the adopted child is legitimate as a foster child of the adoptive parents who apply for adoption. Court decisions also covers the legal status of the adopted child in the family. The concept of appointment of a child in Islamic law does not recognize adoption of children in the sense of being a child of the absolute, being that there are only allowed or susruhan to maintain with the aim of treating the child in terms of love of giving a living, education or services in all the needs that are not treated as biological children ( nasab). In the Islamic concept, the appointment of a child should not be cut off nasab between the child with his biological parents is based on the Qur'an Surat Al-Ahzab verse 4,5,37, and 40. This was later associated with the legal consequences arising is about marriage and inheritance system. In marriage a priority nasab guardian for girls is his own father. In inheritance, adopted children does not include the heirs and vice versa, which amount is 1/3 (one third) part of the legacy.
Mekanisme Pengupahan Melalui Sistem Bagi Hasil Prespektif Hukum Islam Sainul, Sainul
Istinbath : Jurnal Hukum Vol 18 No 1 (2021): Istinbath : Jurnal Hukum
Publisher : Institut Agama Islam Negeri (IAIN) Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32332/istinbath.v18i1.4021

Abstract

Upah adalah harga yang dibayarkan kepada pekerja atas jasanya dalam produksi kekayaan seperti faktor produksi lainnya, tenaga kerja diberikan imbalan atas jasanya, dengan kata lain upah adalah harga dari tenaga yang dibayar atas jasanya dalam produksi. Di dalam Islam upah disebut juga dengan ijarah, al-ijarah berasal dari kata al-ajru yang berarti menurut bahasanya ialah al-iwadh yang arti dalam bahasa Indonesianya ialah ganti dan upah, sedangkan ujroh yaitu upah untuk pekerja. Dalam penetapan upah dalam Islam upah pegawai pemerintah terkadang dipakai sebagai petunjuk untuk menetapkan upah buruh secara keseluruhan. Ternyata upah pegawai pemerintah sangat besar pengaruhnya terhadap seluruh tingkat upah dalam industri yang lain dalam Negara, penetapan upah dalam Islam diantaranya yaitu : upah disebutkan sebelum pekerjaan dimulai, membayar upah sebelum keringatnya kering. Pembahasan ini mengangkat fenomena dalam pemberian upah yang dilakukan para pemilik toko kepada karyawan. Tujuan penelitian ini adalah untuk mendeskripsikan dan menganalisis pengupahan pada toko – toko yang memiliki karyawan serta mendeskripsikan dan menganalisis sistem pengupahan ditinjau dengan sistem pengupahan hukum Islam. Wage is the price paid to workers for their services in the production of wealth like other factors of production, labor is rewarded for its services in production. In Islam, wages are also called ijarah, which comes from the word al-ajru, which means compensation and wages, while ujroh is wages for workers. In the setting of wages in Islam, the wages of government employees are sometimes used as a guide to determine the wages of workers as a whole. It turns out that the wages of government employees have a very large influence on all levels of wages in other industries in the country, the determination of wages in Islam include: wages are mentioned before work begins, pay wages before the sweat dries. This discussion raises the phenomenon in the provision of wages made by shop owners to employees. The purpose of this study is to describe and analyze wages in shops that have employees and to describe and analyze the wage system in terms of the Islamic law wage system. This discussion uses the method of describing or describing data that has been collected from a phenomenon that occurs. The results of this discussion are that the wages given by the shop owners to employees who are reviewed by Islamic law and the characteristics in the provision of wages in Islam are appropriate, including there is a contract in wages between shop owners and employees, in giving wages, wages are given after the work is completed and the existence of a work agreement between the two parties, there are Islamic values in wages, namely the value of justice and the value of feasibility.