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<![CDATA[TELAAH MAQASID SYARIAH TERHADAP PUTUSAN MK NO. 22/PUU-XV/2017 TENTANG BATAS USIA NIKAH ]]>
<![CDATA[latief, hamzah]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 1, No 1 (2019): Aktualisasi Nilai Hukum Keluarga Islam dan Kemanusiaan di Era Disruptif ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/asyakhshiyyah.v1i1.210
<![CDATA[AbstractThis study is a review of the decision of the Mahkamah Konstitusi (MK) No.22 / PUU-XV / 2017 about the age limit of marriage. The marriage age formulation carried out by the Mahkamah Konstitusi through recommendations in its decision to be revised up to the age of female marriage between 18-19 years. This study is a normative study with a library analysis of the Mahkamah Konstitusi decision regarding the age of marriage in the perspective of maqasid syari'ah. The results of the study indicate that the Mahkamah Konstitusi decision No.22 / PUU-XV / 2017 regarding changes in the age of marriage for women is in line with the concept of maqasid syari'ah. Keywords: MK Decision; Age of Marriage; Maqasid Syari'ah.]]>
<![CDATA[KONSEKUENSI HUKUM PEMBATALAN PERKAWINAN MENURUT HUKUM ISLAM ]]>
<![CDATA[Ahmad Supandi Patampari]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 2, No 2 (2020): Hukum Keluarga Islam Dalam Konteks Ke-Indonesiaan ]]>
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DOI: 10.35673/as-hki.v2i2.894
<![CDATA[AbstractThis article discusses the issue of annulment of marriage according to Islamic law. This is important, onsidering that a marriage should not be annulled, because ideally a marriage aims to form a happy and eternal family, as mandated by the law, at the same time as worship as described in Islam. This article uses a qualitative research method, with a normative juridical approach.The results of the research reveal that the incident of marriage cancellation according to Islamic law is caused by things that invalidate marriage aqad, such as the prohibition of marriage (mahram) or because of things that have just happened after marriage, such as an apostate party. However, the cancellation of the marriage does not mean that the problem has been resolved. Several new problems arise as a result of the legal consequences of the cancellation of the marriage, such as child problems, joint property issues and problems with interested third parties.Keywords: Annulment of Marriage; Islamic Law; Legal Consequence.]]>
<![CDATA[TA’YIN; PENENTUAN BAGIAN AHLI WARIS SEBELUM PEMBAGIAN WARISAN ]]>
<![CDATA[Raja Ritonga]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 3, No 1 (2021): Volume 3 Nomor 1 Juni 2021 ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/as-hki.v3i1.1348
<![CDATA[AbstractThis study discusses the problem of the process of determining the share of heirs and the process of inheritance distribution in Islamic inheritance law. This research is a library research, with a qualitative approach. The results in this study are that the ta'yin (determination) of the share of each heir in Islam is obligated to use the provisions of the Qur'an and Hadith. Because the determination of inheritance with a family and customary system can open a gap for jealousy and conflict among heirs, because there is no standard guide in its application. So that the ta'yin process is carried out so that each heir knows what part he will receive. Furthermore, if all the members of heir agreed and have willing to do the sharing inheritance by kinship or tradition, then, this process is valid and do not conflict with Islamic’s law. As a conclusion, ta’yin heir members divisions have to do in every sharing inheritance. Whereas the process of sharing inheritance is given appropriate to the agreement reached by the heirs. Keywords: Determining of Division; Heir Members; Sharing Inheritance; Ta’yin.AbstrakPenelitian ini membahas masalah proses penentuan bagian ahli waris dan proses pembagian warisan dalam hukum waris Islam. Penelitian ini merupakan library research, dengan pendekatan kualitatif. Hasil dalam penelitian ini yaitu bahwa ta’yin (penentuan) bagian masing-masing ahli waris dalam Islam wajib hukumnya menggunakan ketentuan al-Qur’an dan Hadis. Karena penentuan warisan dengan sistem kekeluargaan dan adat dapat membuka celah kecemburuan dan konflik sesama ahli waris, sebab tidak adanya panduan baku dalam penerapannya. Sehingga proses ta’yin dilakukan agar setiap ahli waris mengatahui bagian yang akan diterimanya. Selanjutnya, apabila semua ahli waris bersepakat dan sama-sama ridha untuk melakukan pembagian secara kekeluargaan atau adat, maka proses ini adalah sah dan tidak menyalahi hukum Islam.Kata Kunci: Penentuan Bagian; Ahli Waris; Pembagian Warisan; Ta’yin.]]>
<![CDATA[ANAK DI BAWAH UMUR SEBAGAI WALI NIKAH: SUATU KONSEKUENSI HUKUM DAN URGENSITAS URUTAN PERWALIAN ]]>
<![CDATA[Hasyim Harun]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 2, No 2 (2020): Hukum Keluarga Islam Dalam Konteks Ke-Indonesiaan ]]>
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DOI: 10.35673/as-hki.v2i2.922
<![CDATA[AbstractThis research examines the position of underage children who act as guardians in marriage, by looking at the legal implications and urgency of guardianship hierarchy in fiqh munakahat. The purpose of this study is to strengthen the normative analysis of the absolute position of a guardian in marriage. The method in this research is literature review, with a normative theological approach and descriptive analysis.The findings of this study show that children who are not old enough are not legal guardians in marriage. The legal implication can affect the validity of the marriage. In the urgency of guardianship, underage children may be in the closest position in the guardianship hierarchy, but children who are underage do not fulfill the absolute requirements of a guardian in marriage, so their guardianship rights are automatically terminated.Keywords: Children; Guardian of marriage; Legal Consequences; Trusteeship order.]]>
<![CDATA[DISPENSASI NIKAH DENGAN ALASAN PACARAN TERLALU LAMA DITINJAU MENURUT MAQASHID SYARIAH ]]>
<![CDATA[Dr. KHOIRI]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 3, No 1 (2021): Volume 3 Nomor 1 Juni 2021 ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/as-hki.v3i1.1448
<![CDATA[AbstractThis study discusses the considerations of the panel of judges in granting a marriage dispensation application, on the grounds that courtship has been reviewed for too long according to maqashid sharia. This research is a library research with primary legal material in the form of reviewing the PA decision. Bengkalis No. 0051 / Pdt.P / 2018 / PA. Bkls. and secondary legal materials in the form of books, books and journals. The results of the study explained that first, by reason of fear of something forbidden in Islam such as adultery because they have known and been dating for too long and even got engaged. During the maqashid sharia discussion includes the hifdzun nasl (preserving descendants). Second, with long courtship, the road here and there is so much cohesion and fittings in qashid sharia discussion as well as in hifdzul aradh (preserving honor).Key Words: Courtship; Maqashid Sharia; The Dispensation of Marriage.AbstrakPenelitian ini membahas mengenai pertimbangan majelis hakim dalam mengabulkan permohonan dispensasi nikah, dengan alasan pacaran sudah terlalu lama ditinjau menurut maqashid syariah. Penelitian ini adalah penelitian kepustakaan dengan bahan hukum primer berupa telaah putusan PA. Bengkalis No. 0051/Pdt.P/2018/PA. Bkls. dan bahan hukum skunder berupa, kitab, buku dan jurnal. Hasil penelitian dijelaskan bahwa pertama, dengan alasan kekhawatiran terjadinya sesuatu yang dilarang dalam Islam seperti perzinahan karena sudah kenal dan pacaran terlalu lama bahkan sudah tunangan. Dalam pembahasan maqashid syariah termasuk kedalam hifdzun nasl (menjaga keturunan). Kedua, dengan telah lama pacaran, jalan kesana-kemari layaknya suami istri sehingga dikhawatirkan timbul pergunjingan dan fitnah dalam pembahasan maqashid syariah termasuk kedalam hifdzul aradh (menjaga kehormatan).Kata Kunci: Pacaran; Maqashid Syariah; Dispensasi Nikah,]]>
<![CDATA[REGULASI DAN PENGAWASAN FINTECH DI INDONESIA : PERSFEKTIF HUKUM EKONOMI SYARIAH ]]>
<![CDATA[Muhammad Fachrurrazy]]>;
<![CDATA[Dirah Nurmila Siliwadi]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 2, No 2 (2020): Hukum Keluarga Islam Dalam Konteks Ke-Indonesiaan ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/as-hki.v2i2.928
<![CDATA[Technology-based financial innovation has an important role to develop national economic, regulatory and surveillance controls haven’t completely protected against legal and illegal fintech breaches. This study aims to analyze government policies in monitoring and providing legal protection against conflict in fintech and sharia violations. Research show fintech arrangements and surveillance are currently on financial service authority (POJK) and Indonesian’s central bank regulations (PBI) as the main regulator, and then the Fatwa DSN-MUI and the council governors rule (PADG BI) as the fan regulator. Fintech surveillance regulations are currently not running optimal because current surveillance was applied to a pre-operational stage due to regulations and oversight barriers. Keywords: Fintech; Islamic economic law; Legal Protection; Surveillance.]]>
<![CDATA[REFORMASI HUKUM KELUARGA DI DUNIA ISLAM (Studi Normatif Perbandingan Hukum Perceraian Mesir-Indonesia) ]]>
<![CDATA[Moh. Mujibur Rohman]]>;
<![CDATA[Moh. Zarkasi]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 3, No 1 (2021): Volume 3 Nomor 1 Juni 2021 ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/as-hki.v3i1.1433
<![CDATA[AbstractThis study discusses family law reform in the Islamic world. Especially in the comparison of divorce law between Egypt and Indonesia, which is analyzed using a qualitative approach, based on legal materials from each country. The results of the study show that First, family law reform between Egypt and Indonesia is very different, this is due to the background that influences it. Egypt was influenced by the Ottoman Empire while Indonesia was influenced by the Dutch; Second, both Egypt and Indonesia have codified divorce laws in statutory form; lastly, there are significant differences in the divorce laws of Egypt and Indonesia, both vertically, horizontally and diagonally.Keywords: Divorce Law; Egypt; Indonesia; Legal Reform. AbstrakPenelitian ini membahas reformasi hukum keluarga di dunia Islam. Khususnya pada perbandingan hukum perceraian antara negara Mesir dengan Indonesia, yang dianalisa dengan menggunakan pendekatan kualitatif, berdasarkan materi hukum dari masing-masing negara. Hasil penelitian menunjukkan bahwa Pertama, reformasi hukum keluarga antara Mesir dengan Indonesia sangatlah berbeda, hal ini disebabkan latar belakang yang mempengaruhinya. Mesir dipengaruhi oleh kerajaan Turki Usmani sedang Indonesia dipengaruhi Belanda; Kedua, baik Mesir dan Indonesia memiliki aturan perceraian yang terkodifikasi dalam bentuk berdasar undang-undang; Ketiga, terdapat perbedaan signifikan mengenai hukum perceraian yang dimiliki oleh negara Mesir dan Indonesia baik perbedaan itu secara vertikal, horizontal dan diagonal.Kata Kunci: Hukum Perceraian; Mesir; Indonesia; Reformasi Hukum.]]>
<![CDATA[TAKLIK TALAK SEBAGAI UPAYA PERLINDUNGAN TERHADAP HAK ISTRI ]]>
<![CDATA[Saberiani HM]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 3, No 1 (2021): Volume 3 Nomor 1 Juni 2021 ]]>
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DOI: 10.35673/as-hki.v3i1.1280
<![CDATA[AbstractThis study aims to determine the urgency of taklik talak in marriage and the effectiveness of reciting şīgat taklik talak as an effort to protect the rights of wives in Barebbo district, Bone regency. The results showed that taklik talak in marriage is one of the preventive measures so that the wife's rights can be guaranteed and avoid the possibility of abuse by the husband. Taklik talak in Barebbo Subdistrict is understood as a means of education for the husband in realizing his responsibilities, almost all of which have been described in şīgat taklik talak. The majority of the community stated that taklik talak as an effort to protect the rights of wives in Barebbo district is still effective. This is reinforced by the condition of the household of a husband and wife who pledge taklik talak, looks harmonious, meaning that the wife's rights are guaranteed during the marriage. The low divorce rate that occurs in Barebbo subdistrict due to the husband's negligence in providing a living is also an indication that the taklik-talak function which binds the husband's responsibility towards his wife is quite effective.Keywords: Şīgat; Taklik Talak; Wife’s RightsPenelitian ini bertujuan untuk mengetahui urgensi taklik talak dalam perkawinan serta efektivitas pembacaan şīgat taklik talak sebagai upaya perlindungan terhadap hak-hak istri di Kecamatan Barebbo Kabupaten Bone. Hasil penelitian menunjukkan bahwa taklik talak dalam perkawinan adalah sebagai salah satu usaha preventif agar hak istri dapat terjamin dan terhindar dari kemungkinan perlakuan semena-mena suami. Taklik talak di Kecamatan Barebbo dipahami sebagai sarana edukasi bagi suami dalam menyadari tanggung jawabnya yang hampir semuanya sudah dijabarkan pada şīgat taklik talak. Mayoritas masyarakat menyatakan bahwa taklik talak sebagai upaya untuk melindungi hak-hak istri di Kecamatan Barebbo masih efektif. Hal ini diperkuat dengan keadaan rumah tangga pasangan suami istri yang mengikrarkan taklik talak terlihat harmonis, artinya hak istri terjamin selama berumah tangga. Rendahnya angka perceraian yang terjadi di Kecamatan Barebbo yang disebabkan oleh kelalaian suami dalam hal pemberian nafkah juga menjadi indikasi bahwa fungsi taklik talak yang mengikat pertanggungjawaban suami terhadap istrinya cukup efektif.Kata Kunci: Şīgat; Taklik Talak; Hak Istri.]]>
<![CDATA[TRANSAKSI JUAL BELI ONLINE PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[IRMAWATI ARFAT]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 3, No 1 (2021): Volume 3 Nomor 1 Juni 2021 ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/as-hki.v3i1.1191
<![CDATA[AbstractThis article discusses buying and selling online from the perspective of Islamic law. This is important to discuss because seeing the proliferation of online buying and selling systems in the present, there needs to be a special study related to this. Because also buying online is likely to have gharar elements in it while gharar in Islam is prohibited because of the uncertainty of the goods to be bought and sold. The results of this study indicate that the systems used in online buying and selling are called Dropshipping and Reselling, in terms of the application of online buying and selling between bai 'al-ma'dum and bai salam if linked in bai' al-ma'dum online buying and selling is prohibited. its application is because the object of the goods being traded is unclear and contains gharar elements while inline buying and selling with the application of bai salam is allowed because of the guarantee to bring goods in accordance with the agreed time. If viewed from the perspective of Islamic law, buying and selling online is allowed as long as there is no argument against it and it is in accordance with the provisions of the Sharia in buying and selling. Where the seller and the buyer are consensual and mutually willing. Besides that, the seller and the buyer are open to each other regarding information on goods and their prices so that there is no gharar element in them. This buying and selling is legally permissible because it is almost the same as the salam contract and the scholars agree that the sale and purchase of greetings is permissible.Keywords: Buying and Selling; Gharar; Islamic Law.AbstrakArtikel ini membahas mengenai jual beli online perspektif hukum Islam. Hal ini penting untuk dibahas karena melihat maraknya sistem jual beli online di masa sekarang sehingga perlu ada pengkajian khusus terkait hal ini. Karena jual beli online berpotensi besar terdapat unsur gharar di dalamnya. Sedangkan gharar dalam Islam dilarang karena adanya ketidakpastian terhadap barang yang akan diperjual belikan. Hasil penelitian ini menunjukkan bahwa sitem yang digunakan dalam jual beli online disebut dengan Dropshipping dan Reselling, dilihat dari segi penerapan jual beli online antara bai’ al-ma’dum dan bai salam jika dikaitkan dalam jual beli online bai’ al-ma’dum dilarang penerapannya karena objek barang yang diperjual belikan tidak jelas adanya dan mengandung unsur gharar. Sedangkan jual beli online dengan penerapan bai salam dibolehkan karena adanya jaminan mendatangkan barang sesuai dengan waktu yang disepakati. Jika ditinjau dari perspektif hukum Islam, jual beli online ini dibolehkan selama tidak ada dalil yang melarangnya dan sesuai ketentuan syariat dalam jual beli. Dimana antara penjual dan pembeli berlaku antara suka sama suka dan saling rela. Selain itu, antara penjual dan pembeli saling terbuka mengenai informasi barang dan harganya sehingga tidak ada unsur gharar di dalamnya. Jual beli ini dibolehkan hukumnya karena hampir sama dengan akad salam dan para ulama menyepakati bahwa jual beli salam itu dibolehhkan.Kata Kunci: Jual beli; Gharar; Hukum Islam.]]>
<![CDATA[KAJIAN HUKUM TERHADAP KEDUDUKAN ANAK DARI PERKAWINAN SEDARAH DAN SESUSUAN ]]>
<![CDATA[Suriah Pebriyani Jasmin]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 3, No 1 (2021): Volume 3 Nomor 1 Juni 2021 ]]>
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DOI: 10.35673/as-hki.v3i1.1320
<![CDATA[Abstract This research article discusses the legal status of children from inbreeding and milk-sibling marriage. This research is a normative legal research which is oriented towards analysis of applicable legal materials and is related to the status and legal protection of children from inbreeding and milk-sibling marriage. The results showed that the legal status of children from inbreeding and milk-sibling marriage can be legitimate and illegitimate. If the marriage between the two parties (husband and wife) is not known to have a relationship that causes the prohibition of marriage from the beginning, then the status of the children from this marriage (if any) becomes legitimate because it was originally considered legal, although it is found out later that it was forbidden. However, if the marriage is carried out intentionally, the status of the children from inbreeding and milk-sibling marriage will be illegitimate (the children outside marriage).Keywords: Inbreeding;Milk-Sibling Marriage; Status of Children.Abstrak Artikel ini membahas tentang kedudukan hukum anak dari perkawinan sedarah dan sesusuan. Jenis penelitian yang dilakukan ialah penelitian hukum normatif yang berorientasi pada analisis mengenai bahan-bahan hukum yang berlaku dan berkaitan dengan status dan perlindungan hukum anak dari perkawinan sedarah dan sesusuan.Hasil dari penelitian menunjukkan bahwa status hukum anak dari perkawinan sedarah dan sesusuan dapat menjadi sah dan tidak sah. Apabila perkawinan di antara kedua belah pihak (suami-istri) sejak awal tidak diketahui memiliki hubungan yang menyebabkan keharaman perkawinan, maka status anak dari perkawinan tersebut (jika ada) menjadi sah, sebab perkawinan tersebut semula dianggap sah, meskipun di kemudian hari diketahui keharaman perkawinan di antara keduanya. Akan tetapi jika perkawinan tersebut dilakukan secara sengaja, maka status anak dari perkawinan sedarah dan sesusuan menjadi tidak sah (anak luar kawin).Kata Kunci: Sesusuan;Perkawinan sedarah; Kedudukan anak.]]>
