Articles
<![CDATA[Cooperative Parenting Pasca Perceraian Perspektif Hukum Keluarga Islam ]]>
<![CDATA[Ulum, M. Wildanul]]>;
<![CDATA[Laili, Afrohatul]]>;
<![CDATA[Azizah, Aisyatul]]>;
<![CDATA[Latifah, Binti]]>;
<![CDATA[Aini, Firda Syarifatul]]>
<![CDATA[ Al-Faruq: Jurnal Hukum Ekonomi Syariah dan Hukum Islam Vol. 4 No. 1 (2025): Al-Faruq : Jurnal Hukum Ekonomi Syariah dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Ekonomi Syariah ]]>
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DOI: 10.58518/al-faruq.v4i1.3364
<![CDATA[Divorce often leaves a significant psychological, emotional, and social impact on children, as well as disrupting their well-being and development. This study aims to explore Cooperative Parenting (Co-Parenting) as a way of post-divorce parenting that is in line with the principles of Islamic family law. This study uses a qualitative approach with a descriptive-analytical method based on literature study. The results show that effective Co-Parenting can minimize the negative impact of divorce by creating emotional stability, harmonious relationships, and consistent attention from both parents. This approach not only supports the physical and emotional needs of the child but also reflects the moral and spiritual responsibility of parents in accordance with Islamic values. The implementation of Co-Parenting has the potential to optimize children's development as well as be a strategic solution to maintain their welfare after divorce.]]>
<![CDATA[Peran Pemerintah Desa dalam Mencegah Perceraian: Perspektif ‘Urf ]]>
<![CDATA[Anggraini, Yeni Fera]]>;
<![CDATA[Azizah, Aisyatul]]>;
<![CDATA[Laili, Afrohatul]]>;
<![CDATA[Arifin, Mochammad]]>
<![CDATA[ Jurnal Supremasi Volume 15 Nomor 1 Tahun 2025 ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Islam Balitar ]]>
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DOI: 10.35457/supremasi.v15i1.4194
<![CDATA[Fenomena perceraian merupakan isu yang terus meningkat meskipun pernikahan memiliki nilai sakral. Di Desa Sawentar, Kecamatan Kanigoro, peran pemerintah desa melalui Kepala Desa dan perangkatnya menjadi kunci dalam mencegah perceraian. Upaya preventif ini memanfaatkan budaya mediasi yang telah menjadi tradisi masyarakat setempat, sesuai dengan konsep ‘urf. Penelitian ini bertujuan untuk mengkaji bagaimana peran pemerintah desa dalam memfasilitasi mediasi rumah tangga yang bermasalah dan mencegah perceraian. Dengan pendekatan kualitatif dan metode penelitian lapangan, data diperoleh dari wawancara dengan pasangan yang mengalami konflik rumah tangga, perangkat desa, dan Kepala Desa. Temuan menunjukkan bahwa budaya mediasi berbasis ‘urf berkontribusi signifikan dalam mencegah perceraian dan membangun keharmonisan keluarga. Implikasi penelitian ini menegaskan pentingnya peran pemerintah desa sebagai mediator dalam penguatan ketahanan keluarga melalui pendekatan berbasis nilai lokal.]]>
<![CDATA[EFEKTIVITAS PENDISTRIBUSIAN ZAKAT FITRAH TERHADAP KEMASLAHATAN UMAT DI DESA PANDANARUM KECAMATAN SUTOJAYAN KABUPATEN BLITAR ]]>
<![CDATA[Komarudin, Moh.]]>;
<![CDATA[Laili, Afrohatul]]>;
<![CDATA[Anwar, M. Syaifudin]]>
<![CDATA[ EJOIN : Jurnal Pengabdian Masyarakat Vol. 2 No. 5 (2024): EJOIN : Jurnal Pengabdian Masyarakat, Mei 2024 ]]>
Publisher : <![CDATA[LPPM Institut Pendidikan Nusantara Global ]]>
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DOI: 10.55681/ejoin.v2i5.2716
<![CDATA[Distribution is an activity of distributing or distributing goods or services to several people or groups to facilitate the flow of marketing channels, both physical and non-physical. Zakat has a very strategic role in efforts to eradicate poverty and zakat plays a role in the economic development of Muslims. In contrast to other financial sources for development, zakat does not have any return impact except the pleasure and hope of Allah alone. If combined with zakat, the distribution of zakat is the distribution of zakat to people who are entitled to receive it (mustahik) either consumptive or productive with the aim of increasing the welfare of the mustahik. Based on several definitions that have been explained previously, what is meant by Effectiveness of Distribution of Zakat, Infaq and Alms Funds is the process of thinking and analyzing with the aim of measuring the accuracy of the implementation of the distribution of zakat, infaq and alms funds during the Covid-19 pandemic. So the purpose of the title: Effectiveness of distribution of zakat, infaq and alms funds during the Covid-19 pandemic is a way to understand the process and examine the activities of distributing zakat, infaq and alms funds which is useful for knowing the extent to which these funds can be realized. Implementation of appropriate and targeted distribution of zakat, infaq and alms funds can be felt to be beneficial and effective for the community, especially during the Covid-19 pandemic in Pandanarum Village]]>
<![CDATA[The Role of Local Wisdom on the Tradition of the Prohibition of KEBO BALIK KANDANG Marriage as an Effort of Family Resilience in Bendo Village, Ponggok Sub-District, Blitar (Javanese Spiritually Perspective, Customary Law) ]]>
<![CDATA[Harianto, Totok]]>;
<![CDATA[Arifin, Mochammad]]>;
<![CDATA[Khairun Nisa, Zulia]]>;
<![CDATA[Laili, Afrohatul]]>
<![CDATA[ Journal of Transcendental Law Vol. 5 No. 2 (2023): Journal of Transcendental Law ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Surakarta ]]>
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DOI: 10.23917/jtl.v5i2.5349
<![CDATA[Kebo Balik Kandang marriage is said to be a mythical procession in the community where the bride is prohibited from marrying a man who lives in the same region as her biological father. This means that even though the bride comes from a village outside the region, if there is a track record of the bride’s village-born origin categorized as a Kebo Balik Kandang marriage type design, mythically it has a significant influence on the pattern of her family’s resilience. Family resilience means managing physical and non-physical resources and facing problems with the aim of achieving a quality family as a foundation in maintaining national resilience. Research in Bendo Village aims to examine the community’s views on kebo balik kandang marriages and how they maintain household resilience. The results show that the perpetrators of kebo balik kandang marriages face many challenges in their marriage journey. However, there is one family who managed to live a good marriage through mutual submission, love, care, good communication, and pleasant interaction. According to Islamic studies, their marriage is in accordance with sharia and there are no prohibited blood ties.]]>
<![CDATA[Tradisi Rokatan Calon Pengantin Perspektif Fenomenologi ]]>
<![CDATA[husen, muhammad nur]]>;
<![CDATA[Laili, Afrohatul]]>
<![CDATA[ Fakta: Forum Aktual Ahwal Al-Syakhsiyah Vol 1 No 1 (2023): No. 1, Vol. 1, Februari 2023 ]]>
Publisher : <![CDATA[LPPM UNU BLITAR ]]>
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DOI: 10.28926/fakta.v1i1.766
<![CDATA[Marriage is one of the ceremonial which makes the union of two souls, become a family through akad agreement set by religious rules. The series of marriage procession couldnot be separated with the custom. One of the traditions that stick around on the wedding procession in the society of SelogudigVillage is Rokatan. Rokatan procession is ruwatan procession or ritual, ruwatan tradition by bride-groom to be which would be holdin the wedding ceremonial. The majority of Selogudig’s society argues that there are many values and benefits contained in this Rokat bride-groom to be tradition, just like to get blessing and salvation, especially for family’s long life become a better family or either called sakinah mawaddah and wa rahmah. On the other hand, the core term of rokat is saving the life, from both of the nuisance that can be seen by the sense of sight or the nuisance of the creature (spirit). For the society who agree or accept this rokat traditions, assume that this ritual is nota ritual act of far-fetched, because behind this rokat traditions there is the meaning as an effort to save yourself from all distractions and to be closer to his God. However, for the groups who disagree or unaccepted this rokatbride-groom to be, reasoned that rokatan is one of ritual heresy as well as his actions closer to the polytheists.]]>
<![CDATA[PEMENUHAN NAFKAH PADA KELUARGA AKTIVIS JAMAAH TABLIGH DI KOTA AMUNTAI KALIMANTAN SELATAN ]]>
<![CDATA[Laili, Afrohatul]]>;
<![CDATA[Nida, Khairun]]>;
<![CDATA[Ulum, Wildanul]]>
<![CDATA[ USRATUNA: Jurnal Hukum Keluarga Islam Vol. 8 No. 2 (2025): USRATUNA: Jurnal Hukum Keluarga Islam ]]>
Publisher : <![CDATA[Prodi Ahwal al-Syakhsiyah STAI Darussalam Nganjuk ]]>
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DOI: 10.65356/usratuna.v8i2.823
<![CDATA[Responsibilities as a family leader, both related to fulfilling physical and spiritual livelihoods, have the ultimate goal of benefiting the family both in this world and in the hereafter. Among Jamaah Tabligh activists, there are things they cannot leave behind, so heads of households have to leave their family members for a short period of time. Therefore, a Jamaah Tabligh activist who is performing Khuruj must still ensure that his and his family's livelihood is met in a reasonable and legal manner. This research uses qualitative research methods with a descriptive approach. This research is based on research objects through observation, interviews and documentation conducted with the Jamaah Tabligh who are married in the Hulu Sungai Utara Regency area. Researchers will use analytical methods, namely after the data is collected, it is clarified according to the problem being discussed and the contents analyzed to draw conclusions. The results of this research indicate that all the living needs of the wife and children are adequately met because each member always takes into account all the needs of the family members who will be left behind by deliberating on all necessary needs before Khuruj's departure. Apart from that, the activists not only provide understanding, but this understanding is accompanied by several da'wah activities which also involve wives and other family members, such as masturah activities which they regularly hold and several additional routine studies which are also specifically for female members. This study has an impact on their generosity in accepting all situations in their household.]]>
<![CDATA[Penentuan Awal Waktu Sholat Sebagai Syarat Sah Sholat ]]>
<![CDATA[slamet, Slamet]]>;
<![CDATA[laili, afrohatul]]>;
<![CDATA[sururi, endri]]>
<![CDATA[ Fakta: Forum Aktual Ahwal Al-Syakhsiyah Vol 1 No 2 (2023): Vol. 1, No. 2, Agustus 2023 ]]>
Publisher : <![CDATA[LPPM UNU BLITAR ]]>
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DOI: 10.28926/fakta.v1i2.1344
<![CDATA[Muslims. Performing prayers on time is an absolute prerequisite for prayers to be considered valid. Determining prayer times is important because based on Islamic teachings, prayer times have been determined and are closely related to the movement of the sun and geographical conditions. Astronomical and geographical factors, such as the sun, latitude and longitude, influence the determination of prayer times. The morning prayer begins before the sun rises, Dhuhr when the sun is at the top of the sky, Asr before the sun sets, Maghrib when the sun sets, and Isha after dusk ends. The suitability of prayer times to seasonal changes is also taken into account in areas that experience significant variations in weather and duration of day and night. Observance of prayer times is an integral part of a Muslim's adherence to religious teachings. Spiritual awareness and devotion to Allah are reflected in efforts to perform prayers at the specified times. It also creates a deep spiritual discipline, strengthening the connection between humans and their creator. Commitment to understanding and adhering to prayer times according to religious guidelines is essential in maintaining a Muslim's obedience. Most Muslims rely on local religious authorities or religious institutions to determine appropriate prayer times according to geographic and astronomical factors. This strengthens Muslims' attachment to religious teachings, making determining prayer times an integral part of their spiritual life.]]>
<![CDATA[Kajian Atas Pemikiran Pembaharuan Hukum Islam Abdullah Ahmad An-Na'im ]]>
<![CDATA[nisa', zulia]]>;
<![CDATA[laili, afrohatul]]>;
<![CDATA[sururi, endri miftahus]]>
<![CDATA[ Fakta: Forum Aktual Ahwal Al-Syakhsiyah Vol 1 No 2 (2023): Vol. 1, No. 2, Agustus 2023 ]]>
Publisher : <![CDATA[LPPM UNU BLITAR ]]>
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DOI: 10.28926/fakta.v1i2.1345
<![CDATA[The development of thought in the Islamic world that is emerging today is very diverse in politics, economics, feminism, and so on. This idea emerged in Africa, India and Sudan. Apart from these areas, Islamic thought and studies have also developed widely in Europe and America. The term sharia reform that An-Na'im uses as his idea goes beyond Muslim fundamentalism and secularism in responding to contemporary discourse, including justice, democracy, human freedom as individuals and their obligations towards the environment. Is it true that Islam has been able to answer all contemporary problems, is it true that social problems have answers only outside Islam? Shouldn't Islam be a modern ideology that remains alive? This research uses normative research because the research uses library materials as the main data for analyzing cases. This research specifically examines the study of Islamic law reform ideas by Abdullah Ahmad An-Na'im. An-Naim offers a new alternative methodology in uncovering Islamic views on Human Rights. His main concern is Islamic law with its relationship to modern international issues such as human rights, modern constitutionalism and modern criminal law. According to him, Islamic law currently requires total deconstruction reform.]]>
<![CDATA[Kajian Modernisasi atas Pembaharuan Islam Nurcholish Madjid ]]>
<![CDATA[husen, muhammad nur]]>;
<![CDATA[numan, moh]]>;
<![CDATA[Hayeemaming, Marwan]]>;
<![CDATA[laili, afrohatul]]>
<![CDATA[ Fakta: Forum Aktual Ahwal Al-Syakhsiyah Vol 1 No 2 (2023): Vol. 1, No. 2, Agustus 2023 ]]>
Publisher : <![CDATA[LPPM UNU BLITAR ]]>
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DOI: 10.28926/fakta.v1i2.1346
<![CDATA[Nurcholis Majid is an Islamic thinker who has had a strong and broad influence in the history of Indonesian Islamic intellectualism. His thoughts had a very broad impact on Islamic religious life, and more than that, he even became a reference and direction for Indonesian Muslim intellectuals. One proof of how strong Nurcholis Majid's influence is is that he succeeded in developing intellectual discourse among Islamic society in a modern, open and democratic way. The type of research carried out by the researcher is normative legal research, because the researcher uses library materials as the main data to analyze cases, this research specifically examines Nurcholish Madjid's Study of Islamic Reform. Modernization according to Nurcholis Madjid means rationalization, namely to obtain maximum efficiency in thinking and working, for the happiness of mankind is an imperative and fundamental command of God. Modernization means thinking and working according to fitrah and Sunnatullah (divine law) which is haq (because nature is haq).]]>
<![CDATA[Pandangan Toshihiko Izutsu Tentang Hukum Islam ]]>
<![CDATA[arisandy, munib]]>;
<![CDATA[Tertibi, Yaoma]]>;
<![CDATA[laili, afrohatul]]>
<![CDATA[ Fakta: Forum Aktual Ahwal Al-Syakhsiyah Vol 2 No 1 (2024): Vol. 2, No. 1, Februari 2024 ]]>
Publisher : <![CDATA[LPPM UNU BLITAR ]]>
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DOI: 10.28926/fakta.v2i1.1348
<![CDATA[Islamic law is a complex and in-depth field of study, which requires a structured approach to understand it. One of the figures who made a significant contribution to Islamic law research was Toshihiko Izutsu, a Japanese intellectual who combined philosophical and semantic thinking in his interpretation of the Koran. This research aims to determine Toshihiko Izutzu's views on Islamic law, reviewing his works. The type of research that will be carried out is library research or library research. In library research, library searches are not only used in the initial steps as in field research. The approach used is Toshihiko Izutsu's semantics which aims to support analytical studies of Islamic law through methods compiled regularly by Toshihiko Izutsu, with the aim of obtaining the concept of Islamic law based on Toshihiko Izutsu's views. The conclusion obtained from this comprehensive research is that Toshihiko Izutsu's thoughts on Islamic law can be described as an integration between metaphysical dimensions, inspiration from Ibn Arabi's thoughts, the role of language as a key to understanding, views on justice, and the close relationship between fiqh and morals.]]>
