Hakam : Jurnal Kajian Hukum Islam dan Hukum Ekonomi Islam
Hakam : Jurnal Kajian Hukum Islam dan Hukum Ekonomi Islam adalah jurnal ilmiah yang mengkaji tentang persoalan - persoalan hukum dan keislaman. Jurnal ini diterbitkan secara berkala setahun dua kali, yaitu setiap bulan Juni dan Desember oleh Program Studi Hukum Keluarga Islam, Fakultas Agama Islam, Universitas Nurul Jadid Paiton Probolinggo. Redaksi menerima naskah ilmiah ataupun hasil penelitian dalam bahasa Indonesia, bahasa inggris maupun bahasa arab. Di samping itu, Tim Redaksi juga berhak untuk mengedit dan menyempurkan naskah ilmiah yang akan diterbitkan tanpa menghilangkan esensi dan makna tulisan.
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<![CDATA[TRADISI KABIN NGODHEH DI KALANGAN ETNIS MADURA DI KELURAHAN MENTAYA SEBERANG KECAMATAN SERANAU KABUPATEN KOTAWARINGIN TIMUR ]]>
<![CDATA[Rohadi, Rohadi]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6889
<![CDATA[Humans are creatures that interact with humans and other creatures at all times. In life, humans will always need other people, humans can not achieve their desires by themselves. Therefore, it is called humans as social creatures who need others and are needed by others. Humans need each other with other humans of course in positive things. One human being needs someone else to be his life's companion. To support the desire to develop their offspring, of course, through the process of marriage or marriage. Marriage is a life event where the sacred promises between men and women are delivered. In Indonesia, the condition for a person to get married is if a woman has reached the age of 16 (sixteen) years, while for men 19 (nineteen) years this matter is listed in the law on Marriage. Early marriage is a marriage carried out by a pair of teenagers (men and women) who are still less than 20 years old and are not yet physically, physiologically or psychologically mature. Early marriages that occur are generally carried out by teenage girls. The method used in this research is Qualitative Method of Literature Study. Early marriages that occur in women are caused by several factors, namely cultural factors and customs, parental factors, economic factors, educational factors, and factors from within the individual. Early marriages also have an impact, which is the impact on individuals who do it, the impact on their families and on society or the country]]>
<![CDATA[KONSEP KEADILAN GENDER DALAM PUTUSAN VERSTEK PADA CERAI GUGAT DI MAHKAMAH SYAR’IYAH LANGSA DALAM BINGKAI HUKUM KELUARGA ISLAM ]]>
<![CDATA[Ulya, Nur Afina]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6589
<![CDATA[The concept of gender justice is an essential thing that must be applied to various aspects of life, especially in the realm of religious courts. Justice that must be enforced means the fulfillment of the rights of men and women fairly without causing various forms of discrimination. The absence of the husband as the defendant in a divorce case in court will cause problems in the examination of the case and harm the rights of the wife as the plaintiff. The absence of the defendant in court or not presenting his representative will impact the decision, so it must be decided in a verstek manner. In writing using a gender approach and Islamic family law. The research found that the verstek decision was categorized as an effort to protect the wife's rights as a plaintiff. This study uses a descriptive qualitative method in analyzing the data of the three decisions and the results of the interviews. As for interviews as reinforcing data in the analysis of decisions conducted with three judges in studying the objectivity of law in the experience and knowledge of judges in the decision. The results of this study are that women's rights have been fulfilled with all legal considerations by judges who are correct and in line with the concept of Islamic family law.]]>
<![CDATA[PERKAWINAN DI BAWAH UMUR MASYARAKAT 5.0 PERSPEKTIF FIQH MADZHAB SYAFI’I DAN UNDANG UNDANG PERKAWINAN DI INDONESIA ]]>
<![CDATA[Alindi, Rizki Kila]]>;
<![CDATA[Al Amin, Habibi]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6950
<![CDATA[ABSTRACTLegal marriage is an absolute stipulation according to Islam. However, these noble intentions are often not in line with expectations if the husband and wife do not yet have maturity both physically and mentally. This unpreparedness can occur if it is caused by the intensity of children using gadgets in the 5.0 era. This journal will examine how the law of underage marriage in the community 5.0 is from the perspective of the Syafi'i madhhab fiqh, and how the relevance of the Syafi'i fiqh legal reasoning to the Marriage Law in Indonesia for underage marriages in the 5.0 community. The conclusion in this study is that the marriage law under the age of 5.0 according to the Syafi'i school is valid. By looking at the element of ability, namely prioritizing maslahah. The legal relevance of marriage under the age of 5.0 in the perspective of the Imam Syafi'i madhhab and the Marriage Law is the age limit. Where both clearly regulate the age limit for marriage. This correlation can be used for the concept of underage marriage in the community 5.0 and all deviations in it.Keywords: Underage Marriage, Shafi'i Madzhab Fiqh, Marriage Law. ABSTRAKPerkawinan yang sah merupakan ketetapan mutlak menurut agama Islam. Akan tetapi, niat mulia tersebut seringkali tidak sesuai dengan harapan apabila diantara pasangan suami isteri belum memiliki kedewasaan baik secara fisik maupun mental. Ketidaksiapan tersebut bisa terjadi apabila disebabkan oleh intensitas anak-anak menggunakan gadget di era 5.0. Artikel ini akan mengkaji bagaimana hukum perkawinan di bawah umur masyarakat 5.0 perspektif fiqh madzhab Syafi’i, serta bagaimana relevansi nalar hukum fiqh madzhab Syafi’i terhadap Undang Undang Perkawinan di Indonesia terhadap perkawinan di bawah umur masyarakat 5.0. Kesimpulan dalam penelitian ini yakni hukum perkawinan di bawah umur masyarakat 5.0 menurut madzhab Syafi’i adalah sah. Dengan melihat unsur kebolehan tersebut yakni mengutamakan maslahah. Relevansi hukum perkawinan di bawah umur masyarakat 5.0 dalam persepektif madzhab imam Syafi’i dan Undang Undang Perkawinan adalah pada batasan usia. Dimana keduanya mengatur secara jelas aturan batasan usia perkawinan. Korelasi tersebut dapat digunakan untuk konsep perkawinan di bawah umur masyarakat 5.0 dan segala penyimpangan di dalamnya.Kata Kunci: Perkawinan di Bawah Umur, Fiqh Madzhab Syafi’i, Undang --undang Perkawinan.]]>
<![CDATA[HUKUM ISLAM TERHADAP PENGGUNAAN CRYPTOCURRENCY SEBAGAI ALAT PEMBAYARAN ZAKAT ]]>
<![CDATA[Dewi, Shinta]]>;
<![CDATA[Rodiah, Ita]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6654
<![CDATA[ABSTRACTCryptocurrency has emerged as a significant phenomenon in the world of finance and technology. Along with its popularity, there have been debates and controversies regarding the use of cryptocurrency as a form of wealth and currency for zakat payment. Zakat in Islam os an obligation for every Muslim who financially capable, to give a portion of their wealth to those in need. However, the fluaction value of cryptocureency has sparked discussion on its feasibility for zakat payment. The objective of this paper is to explore the use of cryptocurrency as a means of zakat payment from the perspective of islamic law.Keywords : cryptocurrency, zakat, islamic law ABSTRAKCryptocurrency telah menjadi fenomena yang signifikan dalam dunia keuangan dan teknologi. Seiring dengan popularitasnya, muncul pro dan kontra terhadap penggunaan cryptocurrency sebagai harta dan mata uang yang dapat digunakan sebagai alat pembayaran zakat. Zakat dalam islam merupakan kewajiban bagi setiap muslim yang mampu memberikan sebagaian dari kekayaan kepada orang-orang yang membutuhkan. Namun, nilai cryptocurrrency yang fluaktif memicu perdebatan. Tujuan dalam makalah ini untuk mengetahui penggunaan cryptocurrency sebagai alat pembayaran dari sudut pandang hukum islam.Kata Kunci: cryptocurrency, zakat, hukum islam]]>
<![CDATA[THE ROLE OF THE FAMILY IN INSTILLING ISLAMIC-BASED BUSINESS ETHICS IN CHILDREN ]]>
<![CDATA[Karimullah, Suud Sarim]]>;
<![CDATA[Efendi, Bahtiar]]>;
<![CDATA[Sattar, Sattar]]>;
<![CDATA[Ningsih, Tri Widyastuti]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6972
<![CDATA[This study reveals the role of the family in instilling Islamic-based business ethics in children properly by the teachings of Islam. This study adopts the literature study method conducted with integrative literature analysis to obtain comprehensive and in-depth results related to the role of the family in the education of Islamic-based business ethics in children. By combining and synthesizing findings from a variety of relevant literature sources, this method enables a holistic and thorough investigation of this topic. The findings of this study state that families play a key role in shaping Islamic-based business ethics in children, which in turn contributes to the formation of ethical and sustainable business leaders in the future. The influence of the family on the development of children's business ethics covers various aspects, from risk management to stakeholder responsibility, as well as commitment to corporate social responsibility. In this context, the family serves as a role model and teaches children to conduct business with integrity, which will ultimately help create a generation of ethical, sustainable businesses that contribute positively to society and the environment.]]>
<![CDATA[CHILDFREE TREND ON SOCIAL MEDIA (CRITICAL ANALYSES STUDIES IN ISLAMIC PERSPECTIVE ) ]]>
<![CDATA[Maftukhah, Nuriatul]]>;
<![CDATA[Hilmi, Mustafiqul]]>;
<![CDATA[Hasaniyah, Nur]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6854
<![CDATA[The term childfree has captured the public's attention, because it’s embraced by Indonesian influencers who are known through their social media platforms. In Islam, one of the aims of marriage is to multiply society or hifdzu an-nasl, because the Prophet Muhammad ‘Alaihissalam liked his communitiy in large numbers. How ever, the development of cultural pluralizm, some individuals who want to marry tend to avoid having a children for reasons that refer to worldliness prosperity. The purpose of this study is to find out the background of influencers adhering childfree and then connect to the laws of the Qur'an and hadith. This research is qualitative research with descriptive analysis method. Data sources are secondary data, wich is social media accounts of influencers adhering childfree and texts of the Qur'an and hadith. Data are obtained using the listen and record technique and then analyzed descriptively. The result of this study, background childfree adherents is having freedom and independence due to western culture. There are three laws wich explain about childfree. It’s Allowed if reasonable for health and religious reasons. Makruh, if the reason is hassles or worldly prosperity. Haram, if afraid of children only makes them poor.]]>
<![CDATA[STUDI HUKUM POSITIF DAN HUKUM ISLAM TERHADAP EKSPLOITASI TUBUH WANITA MELALUI LIVE STREAMING DI MEDIA SOSIAL ]]>
<![CDATA[Fianto, M. Alif]]>;
<![CDATA[Syamsuri, Syamsuri]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.7052
<![CDATA[It cannot be denied that pornography is something that can bring someone closer to adultery. It has the ability to trigger real passion. The results of several surveys conducted to date increasingly confirm that pornography is indeed a significant trigger for lust. Therefore, as such, pornography in all its forms is forbidden (haram) in Islam. The prohibition of pornography has the same position as the prohibition of other behaviors that are an introduction and trigger for adultery, such as tabarruj (deliberately exposing one's face, beauty, clothing, jewelry and speech), being alone with the opposite sex (khalwat), songs obscene songs, and the like. In this context, jarimah refers to actions that are prohibited by Islamic law and are threatened with had punishment (predetermined punishment). The perpetrator deliberately distributes pornographic content so that viewers can enjoy it and the perpetrator makes money from this content. According to Article 4 paragraph (1) of the pornography law, all criminal acts of pornography are considered acts committed intentionally (dolus). Even though it does not directly mention the element of intention, pornographic acts carried out on the Mango Live application can be categorized as acts carried out intentionally because the perpetrator has certain motives and goals in carrying out these actions. However, Article 27 paragraph (1) of the ITE Law clearly states that the elements must be present in the formulation, so that acts of pornography or violations of decency are included in the category of violations.]]>
<![CDATA[KONSEKUENSI PENYEDIA DAN PENGGUNA JASA JOKI TUGAS DALAM PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Arifin, Ahmad]]>;
<![CDATA[Arifin, Tajul]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6046
<![CDATA[Islam menganjurkan umatnya untuk menuntut ilmu. Serangkaian ilmu didapatkan melalui tahap Pendidikan, namun dalam prosesnya butuh komitmen kuat dalam menjalankan kewajibannya dengan dilandasi sebuah integritas. Fenomena Jasa Joki Tugas menjadi salah satu penyebab hilangnya integritas di kalangan mahasiswa, oleh karena itu penelitian ini dilatarbelakangi oleh maraknya praktik jasa joki tugas akademik yang saat ini banyak tersedia melalui media sosial. Penelitian ini bertujuan untuk menganalisis konsekuensi yang diterima bagi penyedia dan pengguna dari adanya praktik jasa joki tugas, dan mengetahui status akad dari adanya praktik tersebut yang ditinjau melalui hadis Riwayat Bukhari. Penelitian ini menggunakan metode pendekatan kualitatif secara deskriptif analitis dengan studi kepustakaan (Library Research) sebagai jenis penelitianya. Penelitian ini menyimpulkan bahwa akad yang timbul dari praktik jasa joki tugas ini adalah akad ijarah. Namun, penggunaan objek akad dari praktik jasa joki tugas ditujukan dengan memuat unsur kebohongan dan kecurangan akademik yang tentu menyalahi ketentuan sah dari salah satu konsep akad. sehingga dalam hukum Islam tidak dibenarkan. Penyedia dan pengguna jasa joki tugas sama-sama memperoleh hasil yang tidak baik, oleh karena itu sikap tanggung jawab dan kesadaran akan konsekuensi yang akan diterima merupakan solusi dari adanya praktik jasa joki tugas ini.]]>
<![CDATA[DETERMINING THE PRICE OF AGRICULTURAL PRODUCTS IN THE REVIEW OF SHARIAH ECONOMIC LAW (STUDY OF THE VILLAGE CIMPAGO MARKET IN PARIAMAN) ]]>
<![CDATA[Daipon, Dahyul]]>;
<![CDATA[Putri, Yulinda Dewi]]>;
<![CDATA[Hendri, Hendri]]>;
<![CDATA[Bustamar, Bustamar]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6855
<![CDATA[Review of Islamic Law Regarding the Setting of the Selling and Buying Prices of Agricultural Products at the Nagari Campago Market in District V Koto Kampung Dalam, Padang Pariaman Regency, is the topic of this thesis. The writers of this publication combine library research with a form of outdoor research. where information is gathered via documentation, interviews, and observation. Permanent traders and migrant traders (urang darek) serve as the study's main sources of information. Based on the study's findings, it can be concluded that price fixing mechanism is carried out by permanent traders in Nagari Campago, namely by seeking information regarding prices that are based on other markets, besides that regular traders are also based on the previous market price. Not only that, in addition to being based on market prices on the previous Sunday, traders still apply prices from migrant traders, in the sense that traders still take goods from migrant traders A, but traders still ask the selling price of goods to newcomer traders B. Muamalah Fiqh's view regarding the determination of buying and selling prices for agricultural products that occurs at the Nagari Campago Market, V Koto Kampung Dalam District has become an Urf which means something that is no longer foreign to a community because it has become a habit and is integrated into their lives in the form of actions and words.]]>
<![CDATA[KAJIAN YURIDIS IMPLIKASI CERAI TALAK (STUDI KASUS PUTUSAN PENGADILAN AGAMA BATAM) ]]>
<![CDATA[Fitri, Winda]]>;
<![CDATA[Tampubolon, Theresia]]>;
<![CDATA[Santoso, Inggrid Rosemary]]>;
<![CDATA[Aprilia, Vinny]]>;
<![CDATA[Adiyanto, Adiyanto]]>;
<![CDATA[Ramadani, Nur Anisa]]>
<![CDATA[ JURNAL HAKAM Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Nurul Jadid ]]>
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DOI: 10.33650/jhi.v7i2.6160
<![CDATA[Perceraian dalam hukum yang digunakan untuk menjelaskan kondisi berakhirnya suatu hubungan antara laki-laki dan perempuan yang terikat dalam pernikahan. Perceraian dapat meliputi cerai gugat dan cerai talak. Cerai talak merupakan perceraian yang diajukan oleh pihak suami kemudian untuk cerai gugat merupakan perceraian yang diajukan oleh pihak istri. Setelah suami dan istri secara sah bercerai, aka nada masa iddah bagi pihak perempuan. Istri yang diceraikan oleh suaminya memiliki hak yang wajib dipenuhi oleh laki-laki, yaitu mut’ah dan nafkah iddah. Dengan menggunakan metode penelitian dengan pendekatan secara hukum normatif dan menggunakan sumber data sekunder, artikel ini akan membahas tentang bagaimana implikasi cerai talak pada para pihak yang bercerai serta bagaimana pertimbangan hakim terkait pembebanan Mut’ah dan Nafkah iddah dengan menganalisa putusan perkara nomor 2143/Pdt.G/2022/PA.Btm berdasarkan Kompilasi Hukum Islam. Di mana dalam penelitian diperoleh hasil bahwa apabila seorang istri yang mengajukan perceraian, maka istri wajib membayar biaya perkara di pengadilan dan biaya ganti rugi yang disebut iwadh. Sedangkan seorang suami yang mengajukan perceraian wajib memberikan mut’ah; memberikan nafkah, maskan dan kiswah; melunasi mahar yang terhutang apabila belum melakukan hubungan suami istri; dan memberikan biaya hadlanah kepada anak-anaknya yang belum mencapai umur 21 tahun.]]>
