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Sarumpun marriage phenomenon: analysis of Islamic law perspective Yandi, Akmal; Akem, Umar; Dewi, Erna; Netti, Misra; Adrinoviyan, Adrinoviyan
UKAZ: International Journal of Islamic Studies Vol. 1 No. 2 (2024): November
Publisher : Sekolah Tinggi Agama Islam Solok Nan Indah

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Minangkabau society, which adheres to a matrilineal kinship system, considers marriage as an important event. In Minangkabau custom, sarumpun marriage is strictly prohibited, and violations are subject to customary punishment. However, in Islamic law, there is no prohibition against sarumpun marriage. This study aims to determine the view of Islamic law in the perspective of 'urf on the prohibition of sarumpun marriage. The method used is a qualitative method with an ethnographic approach with data sources from interviews, observations with traditional leaders and data from related books and articles. The results show that Minangkabau custom prohibits sarumpun marriage, but still considers it valid. In Islam, this marriage is not haram, but makruh. From the perspective of urf, this prohibition is included in the valid urf, because Imam Ghazali stated that sarumpun marriage is makruh. In addition, Islam recommends avoiding marriage with close relatives because it can produce weak offspring, as the opinion of the jurists is that a person's lust tends to be weak towards close relatives.
Social Change and Domestic Violence: Empirical Reflections on Islamic Family Law in Pekanbaru Ismail, Muhamad; Zainal, Rusli; Netti, Misra; Faisal, Robithah Alam Hadi; Romianto, Irma
Journal of Islamic Law El Madani Vol. 4 No. 2 (2025)
Publisher : Yayasan Marwah Madani Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55438/jile.v4i2.170

Abstract

This study explores the relationship between social change and domestic violence within the framework of Islamic family law in Pekanbaru, Indonesia. Using a qualitative thematic approach, data were gathered through in-depth interviews with 12 purposively selected respondents, including domestic violence survivors, religious leaders, legal practitioners, and community mediators. The findings reveal that ongoing social transformations—such as shifting gender roles, economic stress, and the weakening of traditional family structures—contribute significantly to the complexity and prevalence of domestic violence cases. Respondents demonstrated varied understandings of Islamic family law, often influenced by cultural norms rather than textual Islamic doctrines. Thematic analysis identified three core themes: (1) dissonance between religious ideals and lived social realities, (2) limited legal literacy regarding Islamic marital obligations, and (3) tensions between local customary practices (adat) and formal Islamic legal frameworks. The study concludes that while Islamic family law offers normative guidance for a harmonious domestic life, its implementation faces socio-cultural and institutional obstacles. Enhancing community-based legal literacy and integrating Islamic legal principles into local dispute resolution mechanisms are recommended to address domestic violence more effectively amidst ongoing social change.
Balancing Tradition and Protection: Child Marriage in the Practice of Islamic Family Law Maswan, Maswan; Toni, Muhammad; Wahyudi, Untung; Sari, Nurma; Netti, Misra
Journal of Islamic Law El Madani Vol. 4 No. 2 (2025)
Publisher : Yayasan Marwah Madani Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55438/jile.v4i2.179

Abstract

Child marriage remains a pressing issue in Indonesia despite legal reforms aimed at increasing the minimum age for marriage. This study conducted in Siak, Riau Province, Indonesia for explores how the practice of Islamic family law influences the persistence of child marriage, focusing on the tension between traditional religious interpretations and contemporary child protection efforts. The aim is to understand how religious court decisions, sociocultural norms, and interpretations of Islamic legal principles contribute to the continuation or mitigation of child marriage in Muslim communities. Using a qualitative approach, data were collected through in-depth interviews with religious court judges (hakim agama), community leaders, and affected families in selected West Java and Central Java regions. Document analysis of court decisions regarding marriage dispensation was also conducted to examine the reasoning behind legal allowances for underage marriages. The findings reveal that while many religious judges express concern for child protection, they often face social and religious pressures to approve marriage dispensations, especially in cases involving premarital pregnancy or economic vulnerability. Cultural traditions and local interpretations of Islamic law frequently prioritize family honor and social conformity over legal age requirements. However, some progressive interpretations are emerging, emphasizing maqāṣid al-sharī‘ah (the higher objectives of Islamic law), especially the protection of minors. This study concludes that balancing tradition and protection requires a contextual rethinking of Islamic legal practices in Indonesia. Greater emphasis on the ethical goals of Islamic law, combined with community education and judicial training, can help reduce the incidence of child marriage. The research highlights the need for an integrated approach that respects religious values while safeguarding children's rights.
Analytical Study of the Development of Islamic Law in Indonesia Hazanah, Natriani; Netti, Misra; Aryanti, Yosi
Jurnal Elsyakhshi Vol. 1 No. 1 (2023): December
Publisher : Sekolah Tinggi Agama Islam Solok Nan Indah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.69637/jelsy.v1i1.6

Abstract

The study of Islamic law is currently experiencing development, because the impact of developments in science and technology, especially information and communication technology, is taking place rapidly. Changes in society in one place quickly spread to people in other places. The events occurring at this time stimulated the emergence of movements demanding free forms of the Quran and the Prophet's Sunnah, the reopening of the doors of ijtihad, and the abandonment of the doctrine of taqlid. This study uses a qualitative method with content analysis approach, all data taken from various sources are derived from classical holy books, books, theories and expert opinion of Islamic education. The results of this research found the results of the development of Islamic studies during colonial rule, Islamic law in Indonesia during the period of national independence and types of Islamic law and their application. Methods for updating Islamic family law include: Takhshish al-qadha', giving authority to judges, Takhayyur, choosing between opinions within one dominant school, or among four schools, even outside the Sunni school, Re-translating verses of the Quran an and Hadith (retranslation), Siyasah syar'iyyah, determining law based on benefits, Judge's Decision.
Tinjauan Sejarah: Transformasi Hukum Keluarga Islam Indonesia Mawardi, Mawardi; Netti, Misra; Rizki, Muh
Innovative: Journal Of Social Science Research Vol. 4 No. 2 (2024): Innovative: Journal Of Social Science Research
Publisher : Universitas Pahlawan Tuanku Tambusai

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31004/innovative.v4i2.9457

Abstract

Indonesia adalah negara dengan mayoritas penduduk beragama islam, tetapi tidaklah menjadikan hukum islam sebagai hukum negara. Inilah yang menjadi diskursus, khususnya di kalangan akademisi, mengenai pentingnya peran Islam sebagai agama utama negara dalam pemberlakuan peraturan perundang-undangan. Hal ini menarik perhatian penulis karena memungkinkannya untuk mengkaji peran hukum Islam dalam berbagai peraturan perundang-undangan yang mempengaruhi negara. Untuk gambaran yang jelas, penulis menggunakan penelitian kepustakaan dengan metode deskriptif kualitatif yang mengkaji konsep, teori, asas hukum dan undang-undang yang berkaitan dengan perubahan hukum keluarga. Hasil penelitian ini adalah meskipun Indonesia bukan negara Islam, namun tidak berarti Indonesia meniadakan aturan perundang-undang yang berdasarkan hukum Islam. Saat ini undang-undang tersebut hanya terbatas pada beberapa bidang hukum perdata, namun peranannya sangat penting khususnya dalam bidang hukum keluarga Islam. Seperti UU No. 1 1974 tentang Perkawinan, UU N0. 7 1989 tentang Peradilan agama, UU No. 41 2004 tentang wakaf, INPRES No. 1 1991, dan aturan perundang-undangan lainnya.
Studi Komperative Pasal 173 Kompilasi Hukum Islam (KHI) dan Konsep Hukum Islam tentang Fitnah sebagai Penghalang Waris Apriadi, Apriadi; Netti, Misra; Kamalin, Muhammad
Hamalatul Qur'an : Jurnal Ilmu Ilmu Alqur'an Vol. 4 No. 2 (2023): December 2023
Publisher : Pondok Pesantren Hamalatul Qur'an Jogoroto Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37985/hq.v4i2.239

Abstract

Tujuan penulis membuat penelitian tersebut yaitu untuk mengetahui dan menganalisa ketentuan hukum waris Islam tentang penghalang hak waris, ketentuan Kompilasi Hukum Islam tentang hak waris serta untuk mengetahui dan menganalisis fitnah menjadi salah satu penghalang mewarisi dalam Kompilasi Hukum Islam. Penelitian ini menggunakan pendekatan kualitatif, data yang diperoleh dari berbagai sumber dengan menggunakan teknik pengumpulan data yang bermacam-macam dan dilakukan secara terus-menerus sampai datanya jenuh. Kompilasi Hukum Islam berpandangan bahwa perbuatan fitnah dinilai sebagai perbuatan yang merusak, menyerang nama baik bahkan harga diri serta jiwa dari seseorang yang terkena fitnah. Sehingga lambat laun orang yang terkena fitnah itu mati terbunuh secara perlahan, baik yang terbunuh karakternya maupun terbunuh jiwanya (meninggal dunia). Pasal 173 b merupakan salah poin yang ada dalam Kompilasi Hukum Islam, dimana pasal ini berisi mengenai seseorang yang terhalang mendapatkan harta warisan, sedangkan di dalam fiqih klasik manapun tidak ditemukan bahwa fitnah adalah penghalang kewarisan. Dalam fiqh dijelaskan bahwa penghalang kewarisan yaitu; pembunuhan, perbudakaan dan perbedaan agama. Dari hasil analisis penulisbahwa pasal ini masih perlu ditinjau ulang sebab bertentangan dengan Nash yaitu QS. An-Nisa: 11. Karenahak seseorang yang telah ditetapkan mendapatkan warisan dalam Al-Qur‟an, tidak dapat dicabut kecuali ada dalil yang kuat seperti Hadits Nabi. Termasuk dicabutnya hak seseorang hanya karena percobaan pembunuhan atau penganiayaan, apalagi memfitnah meskipun ini merupakan kejahatan namun tidak dapat menghilangkan hak yang pasti, apalagi pewaris sudah memaafkannya sebelum meninggal.
Pandangan MUI Rokan Hilir atas Kontradiksi Undang Undang No 16 Tahun 2019 terkait Batas Minimal Usia Nikah Dengan Hukum Islam Wahyudi, Wahyudi; Syahrial, Murah; Netti, Misra
Hamalatul Qur'an : Jurnal Ilmu Ilmu Alqur'an Vol. 4 No. 2 (2023): December 2023
Publisher : Pondok Pesantren Hamalatul Qur'an Jogoroto Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37985/hq.v4i2.240

Abstract

Batas minimal usia perkawinan yang ditetapkan dalam Undang-Unang Nomor 16 Tahun 2019 naik menjadi 19 tahun wanita yang sebelumnya 16 tahun sedangkan bagi pria tetap yakni 19 tahun. Hal ini menjadikan polemik di tengah masyarakat. Untuk itu dilakukan penelitian campuran antara studi pustaka dengan studi lapangan terkait topik pandangan MUI Rokan Hilir atas kontradiksi Undang Undang Nomor 16 Tahun 2019 terkait batas minimal usia nikah dengan Hukum Islam. Hasil penelitian menunjukkan bahwa batas usia minimal perkawinan pada Undang-Undang Nomor 16 Tahun 2019 sesuai dengan teori maqashid syari‟ah dengan pemenuhan kelima unsur (ushul al-khamsah) dasar yang menjadi dasar putusan dalam maqashid syari‟ah yakni hifdz al diin, hifdz al nafs, hifdz al aql, hifdz al maal, dan hifdz al nasl. Jadi jelas bahwa dengan terpenuhinya ushul al-khamsah tersebut, maka kemaslahatan yang diharapkan akan bisa direalisasikan. Hasil penelitian berikutnya bahwa secara umum pandangan ulama pengurus MUI Rokan Hilir menyatakan bahwa tidak terjadi kontradiksi antara Undang-Undang Nomor 16 Tahun 2019 Tentang Batas Minimal Usia Nikah dengan hukum Islam. Deskripsinya bahwa pertimbangan menaikkan batas usia minimal izin menikah bagi wanita dari 16 Tahun menjadi 19 tahun sudah memenuhi berbagai prosedur penetapan perundangan yang berlaku di Indonesia, dan sudah sesuai dengan pertimbangan maqashid syari‟ah yakni untuk kemaslahatan.
Implikasi Kepala Rumah Tangga Tidak Mampu Memberi Nafkah Dalam Mewujudkan Keutuhan Rumah Tangga Perspektif Maqashid Syari’ah Netti, Misra; Nur, Syamsiah; Setiawan, Thoat
Hamalatul Qur'an : Jurnal Ilmu Ilmu Alqur'an Vol. 6 No. 1 (2025): June 2025
Publisher : Pondok Pesantren Hamalatul Qur'an Jogoroto Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37985/hq.v6i1.493

Abstract

This research examines the effect of the inability of the head of the family to fulfill the responsibility of providing for his family from the point of view of Maqashid Shari'ah. The husband's obligation to provide for his wife and children has been explained in the Qur'an and strengthened through legislation, such as Law No. 1 of 1974 concerning Marriage and the Compilation of Islamic Law (KHI). This research aims to understand the impact of the husband's inability to fulfill his obligation to provide for the stability of the household and identify solutions that can be done by the wife to maintain family harmony according to the principles of Maqashid Shari'ah. A normative qualitative approach is used in this research by analyzing the content of relevant secondary data. The results show that the husband's failure to fulfill his livelihood can be caused by various factors, such as economic conditions, unemployment, or physical limitations, which have the potential to threaten the integrity of the family. However, the role of a working wife can be one of the efforts to support the family's needs, as long as she maintains her role as a wife and mother in the family.