Basri, St Risnawati
Unknown Affiliation

Published : 8 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 8 Documents
Search

Perspectives of Islamic Fiqh in the Divorce of Pregnant Women Hidayah, Nur; Hamzah, Nur Asia; Basri, St Risnawati
Journal of Family Law and Islamic Court Vol 3, No 1 (2024): Journal of Family Law and Islamic Court
Publisher : Family Law Study Program (Ahwal Syakhshiyah), Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/jflic.v3i1.16918

Abstract

This study aims to find out the Law and Impact of divorce for pregnant women according to the perspective of Islamic jurisprudence and what will be described in this study based on two formulations of the problem, namely: 1) How the law divorces pregnant women in the perspective of Islamic jurisprudence. 2) What is the impact of divorcing a pregnant woman in the perspective of Islamic jurisprudence. In this study, the method used is the library research method, namely research by reviewing and examining data obtained from literature sources such as books, papers, articles and so on related to legal issues and the impact of divorce for pregnant women, so that precise and clear data will be obtained which then the data is compiled after going through in-depth research. The results of this study show: 1) Divorcing a wife while pregnant is permissible. The majority of scholars agree with this view, including the four imams of the madhhab namely, Imam Hanafi, Maliki, Shafi'i and Hanbali. Referring to the hadith of Ibn Umar. When he rejected his menstruating wife. Then the Prophet (peace be upon him) ordered to refer to her and then divorce when she was chaste or when pregnant and who was not allowed to divorce a pregnant woman was during menstruation, not during pregnancy. 2) The impact caused by the law, pregnant women still get a living when divorced and the iddah period is over when giving birth. As for the psychology of pregnant women losing a sense of security and comfort, discomfort is a form of guilt for leaving a partner who has been coloring her life. After divorce they tend to feel feelings such as uncertainty and loss of identity. From a social perspective, some societies consider divorce as a violation of existing moral norms, so pregnant women may experience social isolation. And from an economic point of view, pregnant women experience changes in economic status, if pregnant women depend financially on their ex-husbands.
WOMEN'S LAW REJECTS REFERENCE IN THE PERSPECTIVE OF ISLAMIC JURISPRUDENCE AND THE COMPILATION OF ISLAMIC LAW Fatma, Fatma; Satrianingsih, Andi; Saleh, Muhammad; Hamzah, Nur Asia; Basri, St Risnawati
Journal of Family Law and Islamic Court Vol 1, No 3 (2023): Journal of Family Law and Islamic Court
Publisher : Family Law Study Program (Ahwal Syakhshiyah), Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/jflic.v3i1.10987

Abstract

This study used library research. The techniques used in this study include; Data collection, after the required data has been collected, then several stages are carried out, namely: Data reduction, display data, concluding.  After the process of data collection and data management has been completed, the next step is to analyze the data to get a complete picture related to the problem that is the object of research. This study discusses the issue of referencing, that is, legal reference is carried out without the consent of the wife, as long as she is still in  the period of 'iddah based on the agreement of the ulama.  Meanwhile, in the Compilation of Islamic Law, the legal reference is valid if it has received approval from the wife. From this problem, there are two formulations of problems that will be studied by the author in this study, namely: 1) How women's law rejects reference in the perspective of Islamic jurisprudence. 2) How women's law rejects references in the Compilation of Islamic Law. The objectives in this study are twofold, namely: 1) To know the law of women refusing to refer in the perspective of Islamic jurisprudence. 2) to know the law women refuse to refer to in the perspective of the Compilation of Islamic Law. Based on the results of this study, it can be concluded, namely: 1) In Islamic law, scholars agree that reference is the prerogative of the husband or the absolute right of the husband, so there is no need for consent from the wife. 2) Whereas in the Compilation of Islamic Law it is stated that if a husband is going to make a reference to his ex-wife must first obtain the consent of his ex-wife, and the wife has the right to object to the will of the reference.Keywords: Law, Women, Reference, Islamic Jurisprudence, Compilation of Islamic LawPenelitian ini menggunakan penelitian riset kepustakaan (library research). Adapun teknik yang digunakan dalam penelitian ini antara lain; Pengumpulan data, setelah data yang diperlukan telah terkumpul, kemudian dilakukan beberapa tahapan yaitu: Reduksi data (data reduction), display data, concluding. Setelah proses pengumpulan data dan pengelolahan data telah selesai, maka selanjutnya adalah menganalisis data guna mendapat sebuah gambaran utuh terkait dengan permasalahan yang menjadi objek penelitian. Penelitian ini membahas tentang masalah rujuk, yaitu rujuk sah dilakukan tanpa persetujuan istri, selama dia masih dalam masa ‘iddah berdasarkan kesepakatan ulama. Sedangkan dalam Kompilasi Hukum Islam, rujuk sah hukumnya apabila sudah mendapat persetujuan dari pihak istri. Dari permasalahan ini, ada dua rumusan masalah yang akan dikaji penulis dalam penelitian ini, yaitu: 1) Bagaimana hukum wanita menolak rujuk dalam perspektif fikih Islam. 2) Bagaimana hukum wanita menolak rujuk dalam Kompilasi Hukum Islam. Tujuan dalam penelitian ini ada dua, yaitu: 1) Untuk mengetahui hukum wanita menolak rujuk dalam perspektif fikih Islam. 2) untuk mengetahui hukum wanita menolak rujuk dalam perspektif Kompilasi Hukum Islam. Berdasarkan dari hasil penelitian ini dapat disimpulkan yaitu: 1) Dalam hukum Islam, ulama sepakat bahwa rujuk merupakan hak prerogatif suami atau hak mutlak suami, sehingga tidak diperlukan adanya persetujuan dari pihak istri. 2) Sedangkan dalam Kompilasi Hukum Islam disebutkan bahwa apabila seorang suami akan melakukan rujuk terhadap mantan istrinya terlebih dahulu harus mendapat persetujuan dari mantan istrinya, serta istri berhak mengajukan keberatan atas kehendak rujuk tersebut.Kata Kunci: Hukum, Wanita, Rujuk, Fikih Islam, Kompilasi Hukum Islam  
Interfaith Marriage in the Perspective of Islamic Jurisprudence and Compilation of Islamic Law Saleh, Muhammad; Sufiati, Sufiati; Basri, St Risnawati; Satrianingsih, A.; Hamzah, Nur Asia
Journal of Family Law and Islamic Court Vol 1, No 2 (2022): Journal of Family Law and Islamic Court
Publisher : Family Law Study Program (Ahwal Syakhshiyah), Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/jflic.v1i2.10106

Abstract

Interfaith Marriage in the Perspective of Islamic Jurisprudence and Compilation of Islamic Law is the title of this study. This study examines the law of interfaith marriage through the lens of Islamic jurisprudence and the Compilation of Islamic Law. The library research method was used in this study, which involves reviewing and analyzing data obtained from literary sources such as books, papers, chapters, journals, and so on concerning the law of interfaith marriages in order to obtain accurate data. According to the findings of this study, the law on interfaith marriage is divided into several parts: a) the law on Muslim men marrying women who are experts in the book, which most scholars allow and some consider makruh. b) The Ulama agree that it is haram for a Muslim man to marry a polytheistic woman. c) The Law Concerning Muslim Women Who Marry Non-Muslim Men. Islamic jurists consider this marriage to be forbidden by Islam, regardless of whether the prospective husband is from the ahlul kitab (Jews and Christians) or a follower of other religions with holy books, such as Hinduism and Buddhism, or a believer in other religions' beliefs that do not have Scripture. Under any circumstances, Muslim women are not permitted to marry men who are not of their religion, whether they are of the book or not. The Compilation of Islamic Law forbids marriage between men and women who are not Muslims. Marriage is hampered by religious differences in the compilation of Islamic laws. Marriage, different religions, Islamic jurisprudence, a compilation of Islamic laws are all keywords.--Penelitian ini berjudul Perkawinan Beda Agama dalam Perspektif Fikih Islam dan Kompilasi Hukum Islam (KHI). Penelitian ini membahas tentang bagaimana hukum perkawinan beda agama dalam pandangan fikih Islam dan bagaimana hukum perkawinan beda agama dalam  perspektif Kompilasi Hukum Islam (KHI). Adapun metode yang digunakan dalam penelitian ini adalah metode penelitian pustaka yaitu penelitian dengan cara mengkaji dan menelaah data yang diperoleh dari sumber kepustakaan seperti buku-buku, makalah-makalah, artikel, jurnal dan lain sebagainya yang menyangkut tentang hukum perkawinan beda agama, sehingga akan mendapatkan data yang tepat. Hasil penelitian ini dapat disimpulkan bahwa Hukum perkawinan beda agama terbagi menjadi beberapa bagian, yaitu: a) Hukum laki-laki muslim menikah dengan perempuan ahli kitab yaitu kebanyakan ulama cenderung membolehkan perkawinan tersebut dan sebagian mereka menganggapnya makruh. b) Hukum perkawinan laki-laki muslim dengan perempuan musyrik yakni para Ulama sepakat bahwa seorang pria muslim diharamkan menikah dengan seorang wanita musyrikah. c) Hukum muslimah menikah dengan laki-laki non muslim, Para ahli hukum Islam menganggap perkawinan ini dilarang oleh Islam, baik itu calon suami dari ahli kitab (Yahudi dan Kristen) ataupun pemeluk agama lain yang mempunyai kitab suci seperti Hindu dan Budha ataupun pemeluk agama kepercayaan yang tidak memiliki Kitab suci. Perempuan muslimah tidak boleh menikah dengan laki-laki lain selain dari agamanya baik itu dari ahli kitab ataupun lainnya dengan situasi apapun. Adapun Kompilasi Hukum Islam (KHI) tidak membolehkan untuk menikah dengan laki-laki atau perempuan selain Islam. Perbedaan agama dalam kompilasi hukum islam menjadi penghalang untuk melangsungkan pernikahan.
The Law of Adopting Children in Islamic Fiqh and the Compilation of Islamic Law Ramadhanti, Maghfirah Nur; Satrianingsih, Andi; Basri, St Risnawati
Journal of Family Law and Islamic Court Vol 3, No 1 (2024): Journal of Family Law and Islamic Court
Publisher : Family Law Study Program (Ahwal Syakhshiyah), Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/jflic.v3i1.16912

Abstract

This research aims to understand the law of adopting children in Islamic Jurisprudence and the law of adopting children in the Compilation of Islamic Law. This type of research is library research with a qualitative approach. The primary data sources used in this research are Islamic jurisprudence books and the Compilation of Islamic Law (KHI). Meanwhile, secondary data sources are books, journals and textbooks that are related to what the author discusses. The data collection technique in this research is documentation. Then analyzed using content analysis techniques. The results of this research are that adoption in Islamic jurisprudence is prohibited if the adopted child's lineage is attributed to his or her adoptive parents. Because Islamic jurisprudence scholars agree that a child's fate is determined by three things, namely a valid marriage, a fasid marriage, and wathi' syubah. However, adopting a child with the aim of caring for, nurturing and educating with love without changing the child's lineage is a commendable act and is a pious deed recommended by the Islamic religion. In Islamic jurisprudence, adopted children do not inherit from their adoptive parents, but can only obtain property from their parents through a gift or will and their adoptive parents cannot act as guardians for their marriage. Apart from that, adopted children are not mahram to their adoptive parents, so they must pay attention to the boundaries in interacting between the two. As for the adoption of children in the Compilation of Islamic Law, it is permissible, provided it is limited to transferring responsibility from the child's parents to the adoptive parents. This transfer of responsibility includes paying for daily living, caring for him with love and fulfilling all his needs, without changing the child's fate. Apart from that, adopted children do not become heirs of their adoptive parents, but have the right to obtain a mandatory will as regulated in article 209 and adoptive parents do not have the right to become marriage guardians for their adopted children
Interfaith Marriage in the Perspective of Islamic Jurisprudence and Compilation of Islamic Law Saleh, Muhammad; Sufiati, Sufiati; Basri, St Risnawati; Satrianingsih, A.; Hamzah, Nur Asia
Journal of Family Law and Islamic Court Vol. 1 No. 2 (2022): Journal of Family Law and Islamic Court
Publisher : Family Law Study Program (Ahwal Syakhshiyah), Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/jflic.v1i2.10106

Abstract

Interfaith Marriage in the Perspective of Islamic Jurisprudence and Compilation of Islamic Law is the title of this study. This study examines the law of interfaith marriage through the lens of Islamic jurisprudence and the Compilation of Islamic Law. The library research method was used in this study, which involves reviewing and analyzing data obtained from literary sources such as books, papers, chapters, journals, and so on concerning the law of interfaith marriages in order to obtain accurate data. According to the findings of this study, the law on interfaith marriage is divided into several parts: a) the law on Muslim men marrying women who are experts in the book, which most scholars allow and some consider makruh. b) The Ulama agree that it is haram for a Muslim man to marry a polytheistic woman. c) The Law Concerning Muslim Women Who Marry Non-Muslim Men. Islamic jurists consider this marriage to be forbidden by Islam, regardless of whether the prospective husband is from the ahlul kitab (Jews and Christians) or a follower of other religions with holy books, such as Hinduism and Buddhism, or a believer in other religions' beliefs that do not have Scripture. Under any circumstances, Muslim women are not permitted to marry men who are not of their religion, whether they are of the book or not. The Compilation of Islamic Law forbids marriage between men and women who are not Muslims. Marriage is hampered by religious differences in the compilation of Islamic laws. Marriage, different religions, Islamic jurisprudence, a compilation of Islamic laws are all keywords.--Penelitian ini berjudul Perkawinan Beda Agama dalam Perspektif Fikih Islam dan Kompilasi Hukum Islam (KHI). Penelitian ini membahas tentang bagaimana hukum perkawinan beda agama dalam pandangan fikih Islam dan bagaimana hukum perkawinan beda agama dalam  perspektif Kompilasi Hukum Islam (KHI). Adapun metode yang digunakan dalam penelitian ini adalah metode penelitian pustaka yaitu penelitian dengan cara mengkaji dan menelaah data yang diperoleh dari sumber kepustakaan seperti buku-buku, makalah-makalah, artikel, jurnal dan lain sebagainya yang menyangkut tentang hukum perkawinan beda agama, sehingga akan mendapatkan data yang tepat. Hasil penelitian ini dapat disimpulkan bahwa Hukum perkawinan beda agama terbagi menjadi beberapa bagian, yaitu: a) Hukum laki-laki muslim menikah dengan perempuan ahli kitab yaitu kebanyakan ulama cenderung membolehkan perkawinan tersebut dan sebagian mereka menganggapnya makruh. b) Hukum perkawinan laki-laki muslim dengan perempuan musyrik yakni para Ulama sepakat bahwa seorang pria muslim diharamkan menikah dengan seorang wanita musyrikah. c) Hukum muslimah menikah dengan laki-laki non muslim, Para ahli hukum Islam menganggap perkawinan ini dilarang oleh Islam, baik itu calon suami dari ahli kitab (Yahudi dan Kristen) ataupun pemeluk agama lain yang mempunyai kitab suci seperti Hindu dan Budha ataupun pemeluk agama kepercayaan yang tidak memiliki Kitab suci. Perempuan muslimah tidak boleh menikah dengan laki-laki lain selain dari agamanya baik itu dari ahli kitab ataupun lainnya dengan situasi apapun. Adapun Kompilasi Hukum Islam (KHI) tidak membolehkan untuk menikah dengan laki-laki atau perempuan selain Islam. Perbedaan agama dalam kompilasi hukum islam menjadi penghalang untuk melangsungkan pernikahan.
WOMEN'S LAW REJECTS REFERENCE IN THE PERSPECTIVE OF ISLAMIC JURISPRUDENCE AND THE COMPILATION OF ISLAMIC LAW Fatma, Fatma; Satrianingsih, Andi; Saleh, Muhammad; Hamzah, Nur Asia; Basri, St Risnawati
Journal of Family Law and Islamic Court Vol. 1 No. 3 (2023): Journal of Family Law and Islamic Court
Publisher : Family Law Study Program (Ahwal Syakhshiyah), Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/jflic.v3i1.10987

Abstract

This study used library research. The techniques used in this study include; Data collection, after the required data has been collected, then several stages are carried out, namely: Data reduction, display data, concluding.  After the process of data collection and data management has been completed, the next step is to analyze the data to get a complete picture related to the problem that is the object of research. This study discusses the issue of referencing, that is, legal reference is carried out without the consent of the wife, as long as she is still in  the period of 'iddah based on the agreement of the ulama.  Meanwhile, in the Compilation of Islamic Law, the legal reference is valid if it has received approval from the wife. From this problem, there are two formulations of problems that will be studied by the author in this study, namely: 1) How women's law rejects reference in the perspective of Islamic jurisprudence. 2) How women's law rejects references in the Compilation of Islamic Law. The objectives in this study are twofold, namely: 1) To know the law of women refusing to refer in the perspective of Islamic jurisprudence. 2) to know the law women refuse to refer to in the perspective of the Compilation of Islamic Law. Based on the results of this study, it can be concluded, namely: 1) In Islamic law, scholars agree that reference is the prerogative of the husband or the absolute right of the husband, so there is no need for consent from the wife. 2) Whereas in the Compilation of Islamic Law it is stated that if a husband is going to make a reference to his ex-wife must first obtain the consent of his ex-wife, and the wife has the right to object to the will of the reference.Keywords: Law, Women, Reference, Islamic Jurisprudence, Compilation of Islamic LawPenelitian ini menggunakan penelitian riset kepustakaan (library research). Adapun teknik yang digunakan dalam penelitian ini antara lain; Pengumpulan data, setelah data yang diperlukan telah terkumpul, kemudian dilakukan beberapa tahapan yaitu: Reduksi data (data reduction), display data, concluding. Setelah proses pengumpulan data dan pengelolahan data telah selesai, maka selanjutnya adalah menganalisis data guna mendapat sebuah gambaran utuh terkait dengan permasalahan yang menjadi objek penelitian. Penelitian ini membahas tentang masalah rujuk, yaitu rujuk sah dilakukan tanpa persetujuan istri, selama dia masih dalam masa ‘iddah berdasarkan kesepakatan ulama. Sedangkan dalam Kompilasi Hukum Islam, rujuk sah hukumnya apabila sudah mendapat persetujuan dari pihak istri. Dari permasalahan ini, ada dua rumusan masalah yang akan dikaji penulis dalam penelitian ini, yaitu: 1) Bagaimana hukum wanita menolak rujuk dalam perspektif fikih Islam. 2) Bagaimana hukum wanita menolak rujuk dalam Kompilasi Hukum Islam. Tujuan dalam penelitian ini ada dua, yaitu: 1) Untuk mengetahui hukum wanita menolak rujuk dalam perspektif fikih Islam. 2) untuk mengetahui hukum wanita menolak rujuk dalam perspektif Kompilasi Hukum Islam. Berdasarkan dari hasil penelitian ini dapat disimpulkan yaitu: 1) Dalam hukum Islam, ulama sepakat bahwa rujuk merupakan hak prerogatif suami atau hak mutlak suami, sehingga tidak diperlukan adanya persetujuan dari pihak istri. 2) Sedangkan dalam Kompilasi Hukum Islam disebutkan bahwa apabila seorang suami akan melakukan rujuk terhadap mantan istrinya terlebih dahulu harus mendapat persetujuan dari mantan istrinya, serta istri berhak mengajukan keberatan atas kehendak rujuk tersebut.Kata Kunci: Hukum, Wanita, Rujuk, Fikih Islam, Kompilasi Hukum Islam  
The Law of Adopting Children in Islamic Fiqh and the Compilation of Islamic Law Ramadhanti, Maghfirah Nur; Satrianingsih, Andi; Basri, St Risnawati
Journal of Family Law and Islamic Court Vol. 3 No. 1 (2024): Journal of Family Law and Islamic Court
Publisher : Family Law Study Program (Ahwal Syakhshiyah), Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/jflic.v3i1.16912

Abstract

This research aims to understand the law of adopting children in Islamic Jurisprudence and the law of adopting children in the Compilation of Islamic Law. This type of research is library research with a qualitative approach. The primary data sources used in this research are Islamic jurisprudence books and the Compilation of Islamic Law (KHI). Meanwhile, secondary data sources are books, journals and textbooks that are related to what the author discusses. The data collection technique in this research is documentation. Then analyzed using content analysis techniques. The results of this research are that adoption in Islamic jurisprudence is prohibited if the adopted child's lineage is attributed to his or her adoptive parents. Because Islamic jurisprudence scholars agree that a child's fate is determined by three things, namely a valid marriage, a fasid marriage, and wathi' syubah. However, adopting a child with the aim of caring for, nurturing and educating with love without changing the child's lineage is a commendable act and is a pious deed recommended by the Islamic religion. In Islamic jurisprudence, adopted children do not inherit from their adoptive parents, but can only obtain property from their parents through a gift or will and their adoptive parents cannot act as guardians for their marriage. Apart from that, adopted children are not mahram to their adoptive parents, so they must pay attention to the boundaries in interacting between the two. As for the adoption of children in the Compilation of Islamic Law, it is permissible, provided it is limited to transferring responsibility from the child's parents to the adoptive parents. This transfer of responsibility includes paying for daily living, caring for him with love and fulfilling all his needs, without changing the child's fate. Apart from that, adopted children do not become heirs of their adoptive parents, but have the right to obtain a mandatory will as regulated in article 209 and adoptive parents do not have the right to become marriage guardians for their adopted children
Perspectives of Islamic Fiqh in the Divorce of Pregnant Women Hidayah, Nur; Hamzah, Nur Asia; Basri, St Risnawati
Journal of Family Law and Islamic Court Vol. 3 No. 1 (2024): Journal of Family Law and Islamic Court
Publisher : Family Law Study Program (Ahwal Syakhshiyah), Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/jflic.v3i1.16918

Abstract

This study aims to find out the Law and Impact of divorce for pregnant women according to the perspective of Islamic jurisprudence and what will be described in this study based on two formulations of the problem, namely: 1) How the law divorces pregnant women in the perspective of Islamic jurisprudence. 2) What is the impact of divorcing a pregnant woman in the perspective of Islamic jurisprudence. In this study, the method used is the library research method, namely research by reviewing and examining data obtained from literature sources such as books, papers, articles and so on related to legal issues and the impact of divorce for pregnant women, so that precise and clear data will be obtained which then the data is compiled after going through in-depth research. The results of this study show: 1) Divorcing a wife while pregnant is permissible. The majority of scholars agree with this view, including the four imams of the madhhab namely, Imam Hanafi, Maliki, Shafi'i and Hanbali. Referring to the hadith of Ibn Umar. When he rejected his menstruating wife. Then the Prophet (peace be upon him) ordered to refer to her and then divorce when she was chaste or when pregnant and who was not allowed to divorce a pregnant woman was during menstruation, not during pregnancy. 2) The impact caused by the law, pregnant women still get a living when divorced and the iddah period is over when giving birth. As for the psychology of pregnant women losing a sense of security and comfort, discomfort is a form of guilt for leaving a partner who has been coloring her life. After divorce they tend to feel feelings such as uncertainty and loss of identity. From a social perspective, some societies consider divorce as a violation of existing moral norms, so pregnant women may experience social isolation. And from an economic point of view, pregnant women experience changes in economic status, if pregnant women depend financially on their ex-husbands.