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<![CDATA[Persaksian Talak: Perspektif Ulama Sunni dan Syi'ah Imamiyah ]]>
<![CDATA[Trigiyatno, Ali]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 14 No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Purwokerto ]]>
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DOI: 10.24090/mnh.v14i2.3928
<![CDATA[In general, Islamic scholars have the same spirit in addressing the occurrence of divorce, namely the desire to make divorce difficult. However, on the other hand, there appears to be an inconsistency in this matter, where when reading fiqh books in a Sunni environment it seems that they facilitate divorce. As in the case of divorce testimony, Sunni ulama legalize the fall of divorce without witnesses, while among Shia clerics, they make divorce more difficult by requiring two fair witnesses to the legality of a divorce. This article aims to compare the two different views of Sunni and Shia scholars regarding divorce testimony in order to determine a stronger and more beneficial opinion. The result of the research proves that the arguments of the Shia ulama which oblige two witnesses to validate divorce are stronger and more beneficial. This opinion also makes it more difficult for the possibility of divorce to fall, and in its development, it is used in the legislation of Muslim countries by requiring divorce in front of a court session where at least two witnesses are certain to witness.]]>
<![CDATA[Comparative Analysis of the Polygamy Regulations in Indonesia and Morocco ]]>
<![CDATA[Trigiyatno, Ali]]>;
<![CDATA[Rahmawati, Dewi]]>;
<![CDATA[Utomo, Purwoko]]>;
<![CDATA[Mujadid]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 21 No 1 (2023): DIKTUM: Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v21i1.4885
<![CDATA[The purpose of this essay is to compare and comprehend the similarities and differences in the rules governing polygamy in the countries of Indonesia and Morocco. applying a normative strategy while also utilizing comparative research. Using secondary data sources and involving primary, secondary, and tertiary sources of legal information in the research process. Technique of analysis combined with content analysis. In light of this, the law in Morocco goes one step further in providing the wife the ability to create conditions or a marriage agreement, the objective of which is that she is not willing to be co-opted. Despite the fact that both parties subscribe to polygamy, the law in Morocco goes one step further. The court will not grant the spouse permission to remarry even if he expresses a desire to do so. In Indonesia, one does not find an explicit version of the same regulation. Aside from that, the legislation in Morocco seems to further scare men into not practicing polygamy by beginning the sound of various articles with the phrase "polygamy is prohibited if," and so on. This is done to discourage spouses from engaging in the practice. In spite of the fact that the law in Indonesia has a propensity to utilize forceful language, such as mandatory and must, etc. Learning about laws in other countries will broaden legal horizons in the future, especially when revising a law that requires amendments at some time. The benefit of this article is to know and understand the similarities and differences in the regulation of polygamy in Indonesia and Morocco. In addition, learning about laws in other countries will broaden legal horizons in the present.]]>
<![CDATA[Unveiling Legal and Religious Divergence: Abandoned Husband Divorce in Indonesian and Syrian Contexts ]]>
<![CDATA[Rahmawati, Dewi]]>;
<![CDATA[Trigiyatno, Ali]]>;
<![CDATA[Faqih, Muhammad Ikhsanul]]>;
<![CDATA[Arifudin, Mohamad]]>;
<![CDATA[Mufid, Abdul]]>;
<![CDATA[Aland, Ahmed Orhan]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 21 No 2 (2023): DIKTUM: Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v21i2.5764
<![CDATA[This study seeks to analyze and contrast the fiqh provisions and legal regulations pertaining to a wife's right to seek divorce in Indonesia and Syria, specifically in cases where the husband is absent. The author aims to employ a normative approach and comparative approaches, together with data analytic techniques like as text analysis, to identify both parallels and discrepancies between fiqh provisions and laws in Indonesia and Syria. Indonesian and Syrian state legislation predominantly aligns with the viewpoints of the Shafi'i, Hanbali, and Maliki schools of thought, which permit the possibility of challenging a divorce on the grounds of the husband's absence. From the two countries, specifically Indonesia and Syria. Indonesia has established the record for the greatest duration of being missing or unseen, spanning two continuous years. Subsequently, Syria undergoes a period of absence or invisibility lasting for one year. During the specified timeframe for assessing the divergence between the nations of Indonesia and Syria, the majority of individuals have not adhered to the teachings of the fiqh scholars. The Shafi'i, Hanbali, and Maliki schools establish a four-year time frame within which a wife may wait for her missing husband. Both Indonesia and Syria share similar provisions regarding the dissolution of a marriage due to an absent husband. Specifically, they consider an absent husband as one of the reasons that can lead to the termination of a marriage. Additionally, these countries also prohibit a wife whose husband is absent from remarrying until a court decision has been made.]]>
<![CDATA[Tinjauan Maqosid Syariah terhadap Kebijakan Pelaksanaan Pilkada 2020 di Masa Pandemic Covid 19 ]]>
<![CDATA[Hidayah, Nailul]]>;
<![CDATA[Trigiyatno, Ali]]>
<![CDATA[ Manabia: Journal of Constitutional Law Vol 2 No 02 (2022): Dinamika Hukum Administrasi Negara dan Pemilihan Umum ]]>
Publisher : <![CDATA[Sharia Faculty, Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/manabia.v2i02.837
<![CDATA[Pandemi COVID-19 yang melanda dunia membuat pemerintah Indonesia mengeluarkan berbagai kebijakan guna pencegahan penyebaran COVID-19, seperti kebijakan PSBB dan sistem new normal. Memasuki era new normal pemerintah gencar mengampanyekan gerakan 3M (memakai masker, menjaga jarak dan mencuci tangan), artinya masyarakat dilarang untuk berkerumun dan melarang kegiatan yang mengundang kerumunan. Di sisi lain, pemerintah juga mempunyai agenda Pilkada serentak tanggal 9 Desember 2020 dengan diundangkannya Undang-Undang No. 6 Tahun 2020. Pelaksanaan Pilkada menggunakan asas langsung, sehingga dikatakan bahwa pelaksanaan Pilkada ini merupakan kegiatan yang mengundang kerumunan massa. Hal tersebut tentunya tidak sesuai dengan kebijakan awal pemerintah yang mengharuskan masyarakat untuk menghindari kerumunan guna memutus rantai penyebaran COVID-19. Penelitian ini merupakan jenis penelitian yuridis normatif yang mana penelitian ini meneliti kebijakan Pilkada di masa pandemi yang ditetapkan pemerintah dengan menggunakan pendekatan perundang-undangan dan konseptual. Hasil penelitian ini adalah bahwa alasan pemerintah menetapkan kebijakan Pilkada di masa pandemi untuk memenuhi hak konstitusional rakyat dipilih dan memilih serta agar tidak terjadi kekosongan pemimpin di berbagai daerah. Konfigurasi politik dalam Undang-Undang No. 6 Tahun 2020 adalah otoriter sehingga produk hukumnya bersifat konservatif. Adanya protokol kesehatan dalam kebijakan Pilkada ini merupakan bentuk memelihara jiwa (hifdz nafs) dan kebijakan untuk tetap dilaksanakannya Pilkada di masa pandemi mencegah terjadinya pembengkakan anggaran untuk menjaga stabilitas ekonomi yang artinya juga merupakan bentuk memelihara harta (hifdz mal). Kata Kunci: Kebijakan, Pilkada, Pandemi Covid-19]]>
<![CDATA[Jual Beli Ayam Sabung Perpektif Fikih Muamalah ]]>
<![CDATA[Maulana, Ivanda Singgih]]>;
<![CDATA[Trigiyatno, Ali]]>
<![CDATA[ el hisbah Journal of Islamic Economic Law Vol 3 No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/elhisbah.v3i2.957
<![CDATA[Cockfighting has become a legal culture in the mulsim community of Batang Regency, Central Java. Consumers who want to buy will usually first ask for the characteristics of the sabung chicken in question or the type of chicken that is being sought, then the seller will provide several choices of sabung chickens that are sold to be given to prospective buyers then if the buyer matches the sabung chicken there is a bargaining process until he gets the appropriate price then payment is made in cash to the seller. But this is contrary to the norms of sharia economic law. This research aims to analyze more deeply about the sale and purchase of sabung chicken from the point of view of muamalah fiqh. This research method includes empirical juridical research using a qualitative approach. Data collection techniques using interview techniques, observation and documentation. The analysis technique used is qualitative analysis of interactive models. The results of this study indicate that the sale and purchase of sambung chicken is prohibited because although the pillars of this sale and purchase are valid, the legal conditions for this sale and purchase are not fulfilled. This is due to the purpose of most people who buy sabung chicken to be used as a bet in cockfighting.]]>
<![CDATA[Pembiayaan Perumahan Syariah Berbasis Akad Murabahah bil Wakalah dalam Perspektif Fatwa DSN No.04/DSN-MUI/IV/2000 ]]>
<![CDATA[Rahmadini, Tasyana]]>;
<![CDATA[Trigiyatno, Ali]]>;
<![CDATA[Yaqin, 'Alamul]]>
<![CDATA[ el hisbah Journal of Islamic Economic Law Vol 2 No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/elhisbah.v2i1.720
<![CDATA[The main problem of this research is how Islamic housing financing based on murabahah bil wakalah contract at PT Bank BTN Syariah Pekalongan branch office and sharia housing financing based on Murabahah bil Wakalah contract at PT. Bank BTN Syariah Pekalongan Branch Office in Perspective of Fatwa DSN No.04/DSN- MUI/IV/2000. The purpose of this study was to determine Islamic housing financing based on the Murabahah bil wakalah contract at PT Bank BTN Syariah Pekalongan Branch Office and Islamic housing financing based on the Murabahah bil Wakalah contract at PT Bank BTN Syariah Pekalongan Branch Office in the Perspective of Fatwa DSN No.04/DSN- MUI/IV/2000. This type of research is a field research (field-research) with a qualitative approach. Sources of data in the form of primary and secondary data, primary data obtained by interview and observation techniques while secondary data obtained by documentation. The subject of this research is PT. Bank BTN Syarih Pekalongan Branch Office and Customers. while the object is the settlement in accordance with the DSN Fatwa No.04/DSN-MUI/IV/2000 in the Murabahah bil Wakalah contract. And data analysis using descriptive qualitative. This research can be concluded that the implementation of the Murabahah bil Wakalah contract fulfills the financing requirements and is not in accordance with the DSN Fatwa No.04/DSN-MUI/IV/2000 because in the practice of the Murabahah bil Wakalah contract, this financing performs the contract before the goods are fully owned by the bank.]]>
<![CDATA[Marital Rape; Perspektif Aktivis Perempuan Aisyiyah Dan Muslimat Nu Di Surabaya ]]>
<![CDATA[Islamul Salam, Achmad Zein]]>;
<![CDATA[Rohayana, Ade Dedi]]>;
<![CDATA[Trigiyatno, Ali]]>
<![CDATA[ Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam Vol 12 No 1 (2025): Juni ]]>
Publisher : <![CDATA[Jurusan Hukum Acara Peradilan dan Kekeluargaan ]]>
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DOI: 10.24252/al-qadau.v12i1.57274
<![CDATA[Artikel ini mengkaji perspektif aktivis perempuan Aisyiyah dan Muslimat NU di Surabaya terhadap fenomena marital rape dan kritik mereka terhadap konsep tersebut dalam hukum positif Indonesia. Menggunakan pendekatan Deskriptif dengan teknik pengumpulan data melalui wawancara mendalam dan studi pustaka, penelitian ini melibatkan enam tokoh kunci dari kedua organisasi tersebut. Hasil penelitian menunjukkan bahwa aktivis kedua organisasi memiliki perspektif yang komprehensif namun berbeda dalam penekanannya. Aisyiyah menekankan kesetaraan dalam hubungan suami-istri melalui konsep mu'asyarah bil ma'ruf dan hunna libasullakum, sementara Muslimat NU menghadirkan interpretasi progresif terhadap konsep qawwamun yang memandang kepemimpinan suami sebagai tanggung jawab perlindungan. Kedua organisasi mengidentifikasi kelemahan dalam kerangka hukum positif Indonesia terkait penanganan marital rape. Kebaruan penelitian ini terletak pada analisis komparatif pendekatan kedua organisasi, eksplorasi program konkret penanganan kasus, formulasi model berbasis agama yang mengintegrasikan nilai Islam dengan HAM, dan penyusunan batasan marital rape yang kontekstual. Penelitian ini merekomendasikan reformasi hukum responsif gender, penguatan kelembagaan perlindungan korban, dan pendekatan sosio-kultural terintegrasi dalam penanganan marital rape di Indonesia. This article examines the perspectives of women activists from Aisyiyah and Muslimat NU in Surabaya regarding the phenomenon of marital rape and their critiques of this concept within Indonesian positive law. Using a Descriptive approach with data collection techniques through in-depth interviews and literature studies, this research involved six key figures from both organizations. The findings indicate that activists from both organizations hold comprehensive yet differently emphasized perspectives. Aisyiyah emphasizes equality in marital relationships through the concepts of mu'asyarah bil ma'ruf (good companionship) and hunna libasullakum (they are garments for you), while Muslimat NU presents a progressive interpretation of the qawwamun concept, viewing husband's leadership as a protective responsibility. Both organizations identify weaknesses in Indonesia's positive legal framework regarding the handling of marital rape. The novelty of this research lies in the comparative analysis of both organizations' approaches, exploration of concrete case handling programs, formulation of religion-based models integrating Islamic values with human rights, and development of contextual boundaries for marital rape. This research recommends gender-responsive legal reforms, strengthening victim protection institutions, and integrated socio-cultural approaches in addressing marital rape in Indonesia ]]>
<![CDATA[The Shortest and Longest Pregnancy Period According to Fiqh and Legislation of Muslim Countries ]]>
<![CDATA[Trigiyatno, Ali]]>
<![CDATA[ al-'adalah Vol 19 No 1 (2022): AL-'ADALAH ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v19i1.6643
<![CDATA[The Shortest and Longest Pregnancy According to Islamic Jurisprudence and Legislation of Muslim Countries. This study examines how long a woman's pregnancy takes according to fiqh Islamic Jurisprudence and legal provisions in several Muslim countries. This research is purely a literature study using a normative approach that refers to the provisions of family law in several Muslim countries. The legal analysis used is an authentic and doctrinal interpretation method. The fiqh scholars state that the shortest gestation period is six months, while the fiqh scholars differ in their opinion regarding the longest gestation period. Generally, they agree that the longest gestational age is six months. Although legal provisions in various Muslim countries often do not refer to the opinion of fiqh scholars who argue that the longest gestation period is more than one year. This research finds the fact that legislators in various Muslim countries do not use the classical scholar's opinion about pregnancy because it is considered unscientific and does not support social reality. Muslim countries generally define six months as the shortest period of pregnancy and one year as the longest, except for Brunei Darussalam which defines four years.]]>
<![CDATA[Dharar as a Reason for Divorce Lawsuit in Fiqh and Legislation of Some Muslim Countries: Study on Indonesia, Bahrain, Sudan, Qatar, and Morocco ]]>
<![CDATA[Trigiyatno, Ali]]>;
<![CDATA[Sutrisno, Sutrisno]]>
<![CDATA[ AL-ISTINBATH : Jurnal Hukum Islam Vol 7 No 1 May (2022) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Curup ]]>
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DOI: 10.29240/jhi.v7i1.3368
<![CDATA[This paper aims to explain dharar as a reason for divorce in the legislation of five Muslim countries, namely Indonesia, Bahrain, Sudan, Qatar, and Morocco. The five countries were chosen with consideration of representing the Sunni Islamic School and one Shia Islamic School. The approach used is a normative approach combined with a comparative method of the law. Primary legal materials are acts and other legislation relevant to the topic of discussion. The results show that the five countries equally provide room for divorce for the wife if she is experiencing dharar, the judge or hakam is obliged to reconcile the two disputing spouses, dharar includes physical and psychological, and the accusation must be proven using evidence generally applicable in procedural law. As for the difference, only Indonesia emphasizes cruelty and physical abuse, while other countries are general. Morocco is the most complete in regulating dharar as a reason for divorce and has several specifics such as violating the marriage agreement which is categorized as dharar. Morocco also regulates compensation due to á¸arar suffered by the wife, while the other four countries do not discuss it in their family law.]]>
<![CDATA[ISLAMIZATION CONSUMPTION BEHAVIOR CONCEPT (ISLAMIC OFFER IN CONSUMPTION BEHAVIOR IN THE ALFA GENERATION) ]]>
<![CDATA[Hakim, Muhamad Arief Al]]>;
<![CDATA[Umam, Khoirul]]>;
<![CDATA[Yaqqin, Aynul]]>;
<![CDATA[Trigiyatno, Ali]]>;
<![CDATA[Muhtarom, Ali]]>
<![CDATA[ istinbath Vol. 23 No. 1 (2024): June 2024 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ijhi.v23i1.667
<![CDATA[The current needs system is no longer determined by real needs but has been regulated with the existence of commodity goods. Society's system of consumption changes rapidly to follow the system of needs so that the consumption of goods and services is no longer a necessity but a desire of every individual who is swept up in the consumptive world. Consumerism culture is considered a culture that must be attached to society in order to obtain an identity. Even though the Prophet Muhammad and his companions, preferred to give infaq fi sabilillah, even well waqf by Utsman Bin Affan, rather than simply consuming a commodity that was not useful and did not spend their wealth on something without benefit, especially for an impossible lifestyle, including using their wealth in moderation. This study uses the literary method to search for various literature sourced from journals and books that have to do with consumerism, consumption, and consumption behavior. The results of the study explain that consumerism which is based on the principles of utilitarianism and rationality alone, encourages consumers to maximize use value without regard to human values and even Islamic values, as a result, creates individualism and self-interest. There are at least 5 points that need to be implemented in Islamic offers in consumption behavior, including 1) Paying attention to priority scales in consuming a commodity, 2) Following Islamic norms in consumption behavior, 3) Maintaining Maqoshid Syariah with the aim of benefiting individuals and society, 4) Comply with the principles of halal and haram, 5) Consumption behavior is part of increasing worship.]]>
