KONSEP MAHAR DALAM PERSPEKTIF FIKIH DAN PERUNDANG-UNDANGAN - Harijah Damis (Jurnal Yudisial, 2016)
ABSTRAKPutusan Kasasi Mahkamah Agung Nomor 23 K/AG/2012 yang mengabulkan tuntutan mahar perempuan ER sangat menarik untuk dikaji karena berimplikasipada tidak terpenuhinya salah satu hak perempuan pasca perceraian. ER mendapat perlawanan dari pihak ketiga dan pengajuan peninjauan kembali oleh turut termohon kasasi. Dasar pertimbangan majelis hakim kasasi dalam mengabulkan gugatan mahar perempuan ER dan membatalkan putusan pengadilan agama dan pengadilan tinggi agama yang menyatakan gugatan mahar penggugat tidak dapat diterima, menarik untuk dianalisis. Gugatanmenjadi kompleks karena objek sengketa gugatan tercantum atas nama orang tua termohon kasasi (R), dan dinilai barang yang secara sukarela dihibahkan olehorang tua termohon kasasi, kemudian diserahkan sebagai mahar oleh termohon kasasi. Adanya perlawanan pihak ketiga maupun peninjauan kembali oleh ayah kandung lelaki R, membuat kemenangan perempuan ER menjadi hanya sesaat. Dikabulkannya tuntutan ayah kandung lelaki R pada tingkat peninjauan kembali berimplikasi kepada tidak terpenuhi hak perempuan pasca perceraianatau pasca putusan berkekuatan hukum tetap. Diperlukan regulasi aturan yang mengatur ketentuan mahar dengan tetap berpedoman aturan berdasarkan fikih serta adanya pengakuan sosial (dalam masyarakat) bahwa mahar adalah hak mutlak perempuan yang harus dimiliki, bukan sekedar pengucapan formalitas dalam akad nikah.Kata kunci: hak perempuan, mahar, fikih, perceraian. ABSTRACTThe Supreme Court’s Cassation Decision Number 23 K/AG/2012 granting approval to a woman’s (named ER) lawsuit for a dowry is very interesting to examine because of its impact to the non-fulfillment of one of the rights of women after divorce. ER got resistance from the third party’s claim and a judicial review by cassation’s co-respondent. Basic consideration of Supreme Court Judges Council approved the lawsuit of ER andannulled the Religious Court Decision of First-Instance and Second-Instance, which affirmed the dowry lawsuit of the respondent unacceptable, is an interesting issue for discussion. The lawsuit becomes complicated, as the object of dispute is listed in the name of the parents of the co-respondent (R) and on the value of goods that R voluntarily donated, then handed over as dowry by the co-respondent. The resistance of the third party’s claim or judicial review by the father of R makes the victory of ER only momentarily. The granting of the appeal filed by the father, at the level of judicial review has implications for non-fulfillment of the rights of women after divorce or after the decision becomes legally binding. Thus it shall be necessary to set a specific regulation concerning dowry referring still to fiqh-based rules as well as the social recognition (in the community) that dowry is an inalienable right of women and not expressed as a mere formality in the wedding vows. Keywords: woman right, dowry, the fiqh, divorce.