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PRAKTEK KAFAAH DI LINGKUNGAN PONDOK PESANTREN Luthfia, Chaula; Pratama, Rizal Dian
Jurnal Res Justitia: Jurnal Ilmu Hukum Vol. 4 No. 1 (2024): Jurnal Res Justitia : Jurnal Ilmu Hukum
Publisher : LPPM Universitas Bina Bangsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46306/rj.v4i1.89

The high rate of divorce that occurs today where most of the causes are the inequality between husband and wife. The concept of kafa'ah in Islam is a solution to minimize the occurrence of divorce. The purpose of this study is to see the implementation of the kaf'ah concept in the Islamic boarding school environment of Benda Village, Sirampog District, Brebes Regency. This research is a field research with a normative approach. The result of this research is the concept of kafa'ah or comparable or commensurate applied in the pesantren environment of Benda Village, Sirampog District, aims to create harmony so that later there will be compatibility, balance and continuity between the two parties who will undergo the household ark. Although Benda Village, Sirampog District is an area that upholds high religious social values because it is located in the Islamic boarding school environment. However, the concept of kafa'ah that is applied is not only based on religious similarities. There are several criteria that are considered important also in choosing and determining a partner. Among them are similarities in work, nasab, property, education and physical. This similarity does not contradict the concept of kafa'ah stipulated in Islam. But sekufu in religion becomes the first and foremost measure. This concept is clearly believed and applied as a logical consequence of Islamic law. In addition, being in the Islamic boarding school environment also has an influence on the selection of religion as the first and main order in choosing and determining a partner. Another criterion is used as an additional measure that then does not rule out sekufu in religion

Perspektif Hukum Islam dalam Menanggapi Fenomena Mahar Unik di Indonesia Luthfia, Chaula
INTERDISCIPLINARY JOURNAL ON LAW, SOCIAL SCIENCES AND HUMANITIES Vol 5 No 1 (2024): May 2024
Publisher : Universitas Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19184/idj.v5i1.38714

According to Islamic marriage contracts, dowry is the husband's obligation and the wife's right. Dowry is a form of respect for women in Islam, which glorifies them by giving them the right to own property. Giving dowry is done in ways that are considered different, impressive, and unique. For example, current trend of giving dowry within the community include setting the amount of dowry with a unique nominal, framing the dowry in certain forms, and giving dowry with unique items. Here, a problem arises with how Islamic Law sees the phenomenon of these unique dowry trends. This research employs library methods, utilizing a normative and philosophical approach. The result of this research is that Islam does not determine the amount of dowry, nor what type or form it should be. Marriage can be achieved even with a simple dowry, as long as it is useful, has value, is sacred and not haram, is tradeable and can raise the wife's prestige. A dowry of a unique item or object is permissible, and the dowry can be simple, if it can benefit the prospective couple.Keywords: Dowry Substance, Unique Dowry Trend, Wedding.

The Role of Wives as Breadwinners in Serang’s Traditional Markets in Enhancing Food Security Luthfia, Chaula; Qotrun Nida; Marima Delmar Aldama; Windiyanti Bahari Putri
Journal of Judicial Review Vol. 26 No. 2 (2024): December 2024
Publisher : Universitas Internasional Batam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37253/jjr.v26i2.9823

The institution of marriage inherently establishes reciprocal rights and responsibilities between husband and wife. Among these is the husband’s obligation to provide material and emotional support to his wife. Over time, societal changes have opened opportunities for women, including wives, to participate in earning a living, such as through their work in traditional markets. In this context, wives who engage in traditional market activities contribute significantly to meeting food needs and, consequently, to strengthening food security. This study seeks to elucidate the pivotal role played by wives who contribute to household income as key drivers of family food security. Furthermore, it evaluates the perspective of Law No. 18 of 2012 on Food regarding wives who engage in earning a livelihood as vendors in traditional markets. Utilizing a combination of field research and literature review, the study adopts a juridical-empirical and sociological approach. The findings highlight that wives working in traditional markets are instrumental in promoting food security. Their efforts extend beyond their own households to support local food systems. These women directly embody the four critical dimensions of food security: food availability, food accessibility, food utilization, and food stability. Their contributions underscore the essential role of female vendors in ensuring sustainable food security at both familial and community levels.

URGENSI PERNCATATAN PERKAWINAN PERSPEKTIF HUKUM ISLAM Luthfia, Chaula
Sahaja: Journal Sharia and Humanities Vol. 1 No. 2 (2022): Sahaja: Journal Sharia and Humanities
Publisher : Universitas Darunnajah Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61159/sahaja.v1i2.21

Marriage registration in Islamic family law is not regulated, marriage is valid if it meets the requirements and pillars. Along with the development of increasingly modern times, marriage is not only carried out between regions anymore. In the past, it was sufficient for the announcement of the context with witnesses and walimah al `urusy, but this form of announcement for the present context is no longer relevant. This research is a type of library research, the author uses a normative and philosophical approach. The results of this study found that in the early days of Islam there was a tradition of I'lan an-nikah (announcing a marriage in the midst of the local community). One form of I'lan an-nikah is walimah al-urs (reception/wedding party), the call has the intention of announcing to the public that a marriage has occurred and preventing adultery prejudice. There is a recommendation to record non-cash transactions in Qs. Al Baqarah (2) verse 282, where the legal illat is to strengthen testimony and avoid doubt. It is explained in the Qur'an letter an-Nisa 'verse 21 that marriage is not an ordinary muamalah but a very strong agreement ا لِيْظَا. Therefore, marriages that have a special position, namely a very strong agreement, so noble, majestic, and sacred are even more important to be recorded. Announcements relevant to the current context appear in written form in the form of a marriage certificate. So that the marriage certificate is a form of community recognition and guarantor of rights in the present. In other words, the context of public announcements as a means of recognizing and guaranteeing rights is for communal communities who are accustomed to oral communication.

SAAT UNTUK MENIKAH DALAM UU NOMOR 16 TAHUN 2019: (Tinjauan Hukum Islam Terhadap Batas Usia Menikah) Luthfia, Chaula; Sopandi, Mariatul Adawiyah; Alicia Hg, Allyah; Pratama, Shaddam; Asmara, Widya Rahmawati
Ahwaluna | Jurnal Hukum Keluarga Islam Vol 6 No 1 (2025): Maret
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.70143/ahwalunajurnalhukumkeluargaislam.v6i1.435

The age limit for marriage in Islam is still widely debated and has become an interesting discussion. Unlike the case with the age limit for marriage regulated in Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage. The regulation requires that a man and woman who will perform marriage must be 19 years old. Whereas in Islam the right time to get married is not determined by the exact age. Islam only provides the limits of puberty, common sense, can distinguish between good and bad. Starting from this problem, the compiler was interested in examining the right time to get married which is regulated in article 7 of Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage. This research is a library research, the author uses normative and philosophical approaches. The normative approach is an approach based on legal norms and the concept of shari'ah as well as the rules contained in fiqh and ushul fiqh. Philosophical approach by understanding the problem with the wisdom and purpose contained in a legal determination. The result of this study is that Islam does not explicitly regulate the age limit for marriage, Islam only provides limits through the characteristics or readiness before marriage in some verses of the Qur'an. Setting the age limit for marriage brings benefits by providing opportunities for men and women to have readiness in terms of education, economy, health, psychological, social, biological and religious. These preparations are not explicitly regulated in Islamic law but are in accordance with the intended purpose of marriage, such as creating a family that is sakinah mawaddah and rahmah.

MAKNA KATA AULIYA’ DALAM PERSPEKTIF PENDIDIKAN ISLAM Liddini, Laily; Prayoga, Unggul; Luthfia, Chaula
Al Ulya: Jurnal Pendidikan Islam Vol. 7 No. 2 (2022): Oktober
Publisher : Fakultas Tarbiyah - Universitas Nahdlatul Ulama Sunan Giri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32665/alulya.v7i2.1571

This article is an offer to understand the meaning of Auliya and its derivation in the Qur'an. Namely as a way to understand the meaning of auliya' according to Mufassir M. Quraish Shihab who is the main reference in interpretation in Indonesia. In this article, the author uses a qualitative research method, which is a method used to explore the meaning contained in it. In the research, the writer refers to the interpretation of Prof. M. Quraish Shihab to explore the meaning of auliya 'in QS. al-Maidah verse 51 and its derivation. The purpose of this paper is to reveal the meaning of the word auliya 'in QS. al-Maidah verse 51 which can be understood that auliya 'is a polysemy word which has the meaning of leader and lover. From the results of this study that M. Quraish Shihab's interpretation of the word auliya 'in the sense of love (mawaddah). Islamic education has an important position in human life, shaping humanity in accordance with the laws and values of Islamic teachings. The meaning of the word auliya which means thefabric of love (Mawaddahh) is very important in developing students so that they can understand and practice the results of Islamic education as a whole so that they have maturity in faith and piety, in accordance with the provisions contained in the Qur'an and al-Hadith

SAAT UNTUK MENIKAH DALAM UU NOMOR 16 TAHUN 2019: (Tinjauan Hukum Islam Terhadap Batas Usia Menikah) Luthfia, Chaula; Alicia Hg, Allyah; Pratama, Shaddam; Asmara, Widya Rahmawati; Sopandi, Mariatul Adawiyah
Ahwaluna | Jurnal Hukum Keluarga Islam Vol 6 No 1 (2025): Maret
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.70143/ahwalunajurnalhukumkeluargaislam.v6i1.435

The age limit for marriage in Islam is still widely debated and has become an interesting discussion. Unlike the case with the age limit for marriage regulated in Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage. The regulation requires that a man and woman who will perform marriage must be 19 years old. Whereas in Islam the right time to get married is not determined by the exact age. Islam only provides the limits of puberty, common sense, can distinguish between good and bad. Starting from this problem, the compiler was interested in examining the right time to get married which is regulated in article 7 of Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage. This research is a library research, the author uses normative and philosophical approaches. The normative approach is an approach based on legal norms and the concept of shari'ah as well as the rules contained in fiqh and ushul fiqh. Philosophical approach by understanding the problem with the wisdom and purpose contained in a legal determination. The result of this study is that Islam does not explicitly regulate the age limit for marriage, Islam only provides limits through the characteristics or readiness before marriage in some verses of the Qur'an. Setting the age limit for marriage brings benefits by providing opportunities for men and women to have readiness in terms of education, economy, health, psychological, social, biological and religious. These preparations are not explicitly regulated in Islamic law but are in accordance with the intended purpose of marriage, such as creating a family that is sakinah mawaddah and rahmah.

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