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Pemahaman Pelaku Nikah Muda Terhadap Konsep Keluarga Sakinah (Analisis Persepsi Kaum Muda) Armi, Mhd. Ilham; Azwar, Zainal; Triasa, Arif Rahmat; Ulfa, Mawaddatul
QISTHOSIA : Jurnal Syariah dan Hukum Vol. 4 No. 2 (2023)
Publisher : Sekolah Tinggi Agama Islam Negeri Majene

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46870/jhki.v4i2.711

Young marriages have been massively practiced by young people in Indonesia. The rise of young marriage is a phenomenon in contemporary marital issues in Indonesia. The interest of young people to get married is a discussion that involves many new instruments to build a sakinah family in the household. This research will discuss young marriages conducted by men and women in the age range of 19-24 years when they get married. The data collection method uses a research questionnaire of 36 respondents (18 men and 18 women) collected randomly (random sampling). To test the respondents’ understanding in this study, the questionnaires were analyzed using a Guttman scale approach to interpret the extent of respondents’ understanding of the concept of a sakinah family. This study argues that the impetus for young marriage is due to the respondents’ religion and social arena. It can be explained that the consideration to marry at a young age is determined by these 2 instruments and is in line with the regulations set by the state. The 36 respondents were also measured for their level of understanding of the concept of a sakinah family. As a result, most of the 36 respondents in young marriages have fulfilled the personal competence, managerial competence, and competence to overcome discrimination as described in the concept of a sakinah family.

Sociological Analysis of Pre-marital Intercourse Activities (Zina) (Criticism of Legal Interpretation Surah An-Nur Verse 3 Tafsir Al-Misbah) Armi, Mhd. Ilham; Azwar, Zainal; Fitri, Annisa; Puspita, Mega
Transformatif Vol 8 No 2 (2024): ISSUED IN OCTOBER 2024
Publisher : POSTGRADUATE OF PALANGKA RAYA STATE ISLAMIC INSTITUTION

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/tf.v8i2.8014

Adultery and marriage are discussed concerning ideality. Marrying an adulterer becomes a legal issue that needs to be studied due to the impropriety of marrying an adulterer. This study analyzes the effect of adultery on future marriages in interpreting Al-Misbah surah An-Nur verse 3, written originally by M. Quraish Shihab. In addition, the interpretation by Quraish will also be parsed with Rebbeca F. Plante's sociology of sexuality analysis to connect the context study of an adulterer's marriage described in Tafsir Al-Misbah with the stigma of sexuality that occurs due to the act of penetration before marriage. The method used is qualitative with a normative-juridical approach, and to sharpen and deepen this study, a sociological analysis of sexuality is used. This study explains that Tafsir Al-Misbah interprets verse 3 of Surah An-Nur with circumstances that benefit one gender and harm the female to achieve the ideal of marriage. With a social approach, there is an implicit stigmatization effort in the interpretation of verse 3 of Surah An-Nur by labeling adulterous females as partners who are not ideal for marriage. This also indicates that socially, a female with such stigmatization is presented as having a bad sexual reputation and provides space for injustice for a female to choose a partner with ideal considerations as befits a male who desires a partner with ideality towards marriage. Thus, the interpretation of the law in verse 3 of surah An-Nur in Tafsir Al-Misbah appears to disadvantage one gender (female) subjectively.

Child Filiation and Its Implications on Maintenance and Inheritance Rights: A Comparative Study of Regulations and Judicial Practices in Indonesia, Malaysia, and Turkey Azwar, Zainal; Armi, Mhd. Ilham; Zulfan, Zulfan; Jelani, Ahmad Bakhtiar bin; Nasri, Ahmad Luthfy
Journal of Islamic Law Vol. 5 No. 1 (2024): 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.v5i1.2326

This article analyses the national laws governing child filiation and their implications on the maintenance and inheritance rights of children in Indonesia, Malaysia, and Turkey. This is prompted by the fact that the determination of child filiation in these three countries not only adopts singular fiqh (Islamic jurisprudence) provisions, as some Middle Eastern Muslim countries do but also takes into account cultural values and human rights. Therefore, this article employs a normative-juridical approach by conducting a comparative analysis of the laws in these three countries. The research reveals that the laws in these three countries differentiate child filiation based on the marital status of the parents: maternity, biological paternity, and nasab (lineage) paternity. These three typologies of child filiation have implications for their maintenance and inheritance rights. The laws in these three countries stipulate that children born from valid marriages have both maintenance and inheritance rights from both parents, while children born from unregistered or non-marital unions only acquire these rights from their mothers. Although the laws in these three countries grant maintenance and inheritance rights to children born out of wedlock from the maternal lineage, some judicial decisions in Indonesia and Turkey grant these rights from both parents. The differences in judicial practices among these three countries are attributed to variations in legal systems and the Islamic legal schools adopted. Among the three studied nations, this article finds that the legal frameworks and judicial practices in Indonesia and Turkey are more accommodating to children’s rights compared to those in Malaysia. [Artikel ini menganalisis hukum negara yang mengatur ketentuan filiasi anak dan implikasinya terhadap hak pemeliharaan dan waris anak di Indonesia, Malaysia, dan Turki. Hal ini dipicu oleh fakta bahwa penetapan filiasi anak di ketiga negara tersebut tidak hanya mengadopsi ketentuan fikih secara tunggal, seperti beberapa negara Muslim di Timur Tengah, tetapi juga memperhitungkan nilai-nilai budaya dan hak asasi manusia. Oleh karena itu, artikel ini menggunakan pendekatan normatif-yuridis dengan melakukan analisis perbandingan terhadap hukum di ketiga negara tersebut. Penelitian ini menunjukkan bahwa hukum di ketiga negara tersebut membedakan filiasi anak berdasarkan status perkawinan orang tua: maternitas, paternitas biologis, dan paternitas nasab. Ketiga tipologi filiasi anak ini memiliki implikasi terhadap hak pemeliharaan dan waris anak. Hukum di ketiga negara menetapkan bahwa anak yang lahir dari perkawinan yang sah memiliki hak pemeliharaan dan waris dari kedua orang tua, sedangkan anak yang lahir dari perkawinan yang tidak tercatat atau tanpa ikatan perkawinan hanya memperoleh hak tersebut dari ibunya. Meskipun hukum di ketiga negara memberikan hak pemeliharaan dan waris anak tanpa ikatan perkawinan dari jalur ibu, beberapa keputusan yudisial di Indonesia dan Turki memberikan hak-hak tersebut dari kedua orang tua. Perbedaan dalam praktik peradilan di ketiga negara ini disebabkan oleh perbedaan sistem hukum dan mazhab fikih yang dianut. Dari ketiga negara yang diteliti, artikel ini menemukan bahwa hukum dan praktik peradilan di Indonesia dan Turki lebih akomodatif terhadap hak anak dibandingkan dengan di Malaysia.]

Partial Reality in Local Modern Indonesia: Interethnic Marriage Preferences among Young Minangkabau Migrants in Yogyakarta Azwar, Zainal; Armi, Mhd. Ilham; Daharis, Ade; Febria, Thomas; Aryanti, Yosi
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 9 No 2 (2024)
Publisher : the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jw.v9i2.36629

The preference for same-ethnic marriage in Minangkabau society is an ideal marriage pattern to preserve customs and traditions in the customary marriage system. This preference changes when juxtaposed with the tradition of migration by the Minangkabau society, which influences other preferences (interethnic) in the customary marriage system. This research explores interethnic marriage preferences among young Minangkabau migrants in Yogyakarta, an area with cross-cultural characteristics. This research hypothesises that migration influences interethnic marriage preferences among young Minangkabau migrants in Yogyakarta. This research utilises a quantitative-explanative method, and data were collected through a Likert scale questionnaire and literature on Minangkabau marriage culture and traditions. The research involved 100 single Minangkabau migrants aged 19-24 in Yogyakarta as respondents April 20, 2024, to May 6, 2024. Simple linear regression analysis and social reality construction were used as data analysis techniques. The results showed a significant influence of migration on interethnic marriage preferences among young Minangkabau migrants in Yogyakarta, with a regression coefficient of 0.307 and a significance level of 0.002 (p < 0.050). This finding indicates that an increase in the migration variable correlates with an increase in interethnic marriage preference (dependent variable). In terms of social reality, this finding shows the emergence of a partial reality in customary marriage preferences resulting from secondary socialisation internalised by young Minangkabau migrants in Yogyakarta.

The Polygamy of Sheikh Sulaiman Arrasuli: Negotiating Religious Authority and Identity in the Matrilineal Muslim Society of Minangkabau Armi, Mhd. Ilham; Zulkifli, Zulkifli; Nasri, Ahmad Luthfy
KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 18 No 1 (2025): Komunikasi Sosial dan Keagamaan
Publisher : LPPM IAIN Parepare

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35905/kur.v18i1.13102

Polygamy in Muslim civilisations has frequently been examined via legal and normative lenses, neglecting its socio-cultural and performative aspects, especially in non-patriarchal social structures. The objective is to examine how polygamy operates not just as a marriage structure but also as a performative mechanism for the construction, negotiation, and legitimisation of religious authority and Muslim identity within a diverse socio-cultural framework. This study utilises a qualitative interpretive methodology based on historical and documentary examination of Sheikh Sulaiman Arrasuli’s life, writings, and socio-religious endeavours. The research employs an interdisciplinary theoretical framework, incorporating Goffman’s dramaturgy for the analysis of public performance and role management, Charles Taylor’s notion of authenticity for identity formation, and Mahmood’s theory of embodied piety for the construction of religious subjectivity. Data are extracted from historical documents, biographical narratives, and previous academic research, and are examined via a socio-cultural framework to reveal patterns of authority negotiation. The findings indicate that polygamy in this setting operated as a culturally ingrained and socially purposeful practice that facilitated the consolidation of religious power within a matrilineal structure. The study indicates that women were not only passive subjects but rather active players in negotiating the meanings and implications of polygamous setups. This work theoretically enhances the comprehension of religious authority as a performative and negotiated construct, rather than as a static result of doctrinal knowledge. It contests prevailing notions that characterise polygamy exclusively as a patriarchal or legal matter. The findings provide insights examination of the connection between polygamy, religious authority, and matrilineal social systems, providing a sophisticated perspective that connects South-east Asian Islamic studies with international discussions on religion, culture, and power

REGULATORY CENTRALISM AND TERRITORIAL DISCRIMINATION: A SOCIO-LEGAL ANALYSIS OF CONSTITUTIONAL RIGHTS VIOLATIONS IN INDONESIA’S STUNTING GOVERNANCE (2018–2023) Armi, Mhd. Ilham
Domus Legalis Cogitatio Vol 2 No 2 (2025): Domus Legalis Cogitatio Vol 2 No 2 October 2025
Publisher : Faculty of Law Atma Jaya Yogyakarta University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24002/dlc.v2i2.12748

While Articles 28B (2) and 28H (1) of the 1945 Constitution mandate non-discriminatory rights to child health, 2018–2023 IKPS data reveal that incremental national progress obscures persistent territorial discrimination, evidenced by a staggering 39.3-point gap existing between D.I. Yogyakarta and Papua’s stunting management scores. This study aims to analyze how a centralized regulatory model for stunting management has resulted in territorial discrimination, implicating the state's failure to equitably fulfill the constitutional right to health. This study employs a socio-legal approach, applying the theoretical framework of responsive regulation to evaluate stunting management policies. Longitudinal data were obtained from the IKPS for the 2018-2023 period, encompassing national trends, achievements per dimension, and inter-provincial disparities. The study presents three main findings. First, the rate of increase in the national IKPS has fluctuated and remains insufficient to achieve the 14% prevalence target by 2024. Second, there are significant inequalities among dimensions, with the education dimension consistently ranking the lowest and even experiencing a score decline of 4.11% during the observation period. Third, and most crucially, a massive territorial gap exists between the highest-achieving province (D.I. Yogyakarta, IKPS 84.8) and the lowest (Papua, IKPS 45.5), with the difference reaching 39.3 points in 2023. This gap is primarily driven by extreme disparities in the education dimension. This persistent territorial disparity is not merely a technical issue but rather evidence of systemic discrimination in the fulfillment of the constitutionally mandated right to health. The uniform, top-down regulatory model has proven unresponsive to the diversity of regional contexts, thereby perpetuating social injustice. The study concludes that to ensure children's rights are guaranteed equitably, institutional reform is necessary towards a regulatory model that is responsive, democratic, and empowers local governments to design contextual and adaptive interventions.

The Dialectics of Polygamy in the Matrilineal System of 20th Century Minangkabau Armi, Mhd. Ilham; Azhari, Susiknan
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 18 No. 2 (2025)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2025.18207

This study is motivated by the massive phenomenon of polygamy in Minangkabau during the 1920s and 1930s, which was recorded as the highest prevalence in the archipelago. The main issue discussed is the dynamics of the transformation of marriage customs and family structures resulting from the dialectic among three local elite groups. These three elites include: the customs elite, which maintained polygamy as a means of social prestige and the distribution of ancestral property (pusako); the religious elite, which provided theological legitimacy through Islamic law; and the modern elite, which advocated monogamy based on the principles of gender equality and modern rationality. This issue is analyzed using a literature review method with a thematic and socio-legal approach to various historical documents and 20th-century media publications. This study reveals how each elite group renegotiated its legitimacy in the public sphere in response to social disruption caused by colonialism and modernization. The results of the study show that polygamy was initially strongly cohesive within the matrilineal system to maintain social status. However, critical reflections from the modern elite, especially through the women’s education movement and media publications in the first half of the 20th century, triggered a paradigm shift towards family independence. This dialectic transformed the Minangkabau family structure into two objective realities: a matrilocal-polygamous pattern grounded in customary communalism, and a neolocal-monogamous pattern emphasizing the autonomy of the nuclear family. This transformation resulted in an ideal marriage pattern that integrated customs, Islam, and modernity to achieve more inclusive benefits for women. The neolocal structure ultimately redefined the role of the husband as the fully responsible head of the family, while mitigating the risk of systemic injustice that was previously inherent in customary polygamy practices. [Kajian ini dilatarbelakangi oleh fenomena masifnya praktik poligami di Minangkabau pada periode 1920-1930-an yang tercatat sebagai prevalensi tertinggi di Nusantara. Masalah utama yang dibahas adalah dinamika transformasi adat perkawinan dan struktur keluarga akibat dialektika yang melibatkan tiga kelompok elite lokal. Ketiga elite tersebut mencakup: elite adat yang mempertahankan poligami sebagai sarana prestise sosial dan distribusi harta warisan adat (pusako); elite agama yang memberikan legitimasi teologis melalui syariat Islam; serta elite modern yang mengadvokasi monogami berdasarkan prinsip kesetaraan gender dan rasionalitas modern. Permasalahan ini dianalisis menggunakan metode kepustakaan dengan pendekatan sejarah tematik dan sosio-legal terhadap berbagai dokumentasi sejarah serta publikasi media abad ke-20. Kajian ini mengungkap bagaimana setiap kelompok elite menegosiasikan ulang legitimasinya dalam ruang publik guna merespons disrupsi sosial akibat kolonialisme dan modernisasi. Hasil kajian menunjukkan bahwa poligami pada awalnya berkohesi kuat dalam sistem matrilineal untuk menjaga status sosial. Namun, refleksi kritis dari elite modern, terutama melalui gerakan pendidikan perempuan dan publikasi media paruh pertama abad ke-20, memicu pergeseran paradigma menuju kemandirian keluarga. Dialektika ini mentransformasi struktur keluarga Minangkabau menjadi dua realitas objektif: pola poligami-matrilokal yang berbasis pada komunalitas adat, dan pola monogami-neolokal yang menekankan otonomi keluarga inti. Transformasi tersebut menghasilkan pola perkawinan ideal yang mengintegrasikan nilai adat, Islam, dan modernitas guna mewujudkan kemaslahatan yang lebih inklusif bagi perempuan. Struktur neolokal pada akhirnya meredefinisikan peran suami sebagai kepala keluarga yang bertanggung jawab penuh, dengan memitigasi risiko ketidakadilan sistemik yang sebelumnya melekat pada praktik poligami adat.]

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