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Al-Hukama: The Indonesian Journal of Islamic Family Law
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20897480     EISSN : 25488147     DOI : 10.15642/alhukama
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences
Al-Hukama serves academic discussions of any Indonesian Islamic family law issues from various perspectives, such as gender, history, sociology, anthropology, ethnography, psychology, philosophy, human rights, disability and minorities, digital discourse, and others. It intends to contribute to the debate in classical studies and the ongoing development debate in Islamic family law studies in Indonesia, both theoretical and empirical discussion. Al-Hukama always places the study of Islamic family law in the Indonesian context as the focus of academic inquiry.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 7 Documents
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Search results for , issue "Vol. 12 No. 2 (2022): Desember" : 7 Documents clear
Peran Wanita Untuk Mewujudkan Keluarga Sakinah Dalam Pemikiran Islam Klasik Dan Kontemporer Rohmah, Elva Imeldatur; Malik, Arif Jamaluddin
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 12 No. 2 (2022): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2022.12.2.96-112

Abstract

This research under tittle “The Existence of Women to Realize the Sakinah Family in Classical and Contemporary Scholars Thought” is a type of library research using a qualitative approach and a comparative descriptive method. The data sources of this research consist of primary sources from the books of Uqudullijain, Fathul Mu'in, Fathul Qorib, Al-Majmu' Syarah Al-Muhadzdzab, Bidayatul Mujtahid, Qur'an According to Women, The Rights of Women in Islam, Major Themes of Qur'an, Woman and Islam, and Feminism and Women Empowerment in Islamic Scales. The secondary sources in this study are other books that examine women and the sakinah family. The results of this study explain that women in their lives have roles, among others, as a wife, mother, and career woman. In classical Islamic thought, a woman is like a queen in her husband's house. The husband is obliged to meet all the needs of his wife, even in terms of preparing food, washing clothes, and all other aspects of household tasks. Meanwhile, a wife has an obligation to serve her husband's sexual needs, be obedient and obedient to her husband, accompany her husband, and manage all household matters. Women are only described as having a domestic role within the scope of their household. Meanwhile, according to contemporary Islamic thought, men and women have the same values ​​and positions. So it has a logical consequence that women are able to take part in the public sector like a man. Women who only take part in the domestic sector or carry out multiple roles at the same time still have a great opportunity to create a sakinah family. This can be done by straightening the intention and basing everything on Allah SWT; understand your partner well; understand each other's roles and duties; foster affection among family members; maintain communication, open and familiarize deliberation; be fair; and always increase patience and gratitude. [Islam merupakan agama yang memberikan penghormatan yang sangat tinggi kepada wanita. Wanita memiliki peran yang begitu vital dalam keluarga guna mewujudkan keluarga sakinah. Dalam konteks klasik, para ulama madzhab memiliki pandangan tersendiri terkait peran seorang wanita dalam keluarga. Hal ini berbeda dengan pendapat yang dikemukakan oleh para ulama kontemporer. Penelitian ini bertujuan untuk mengetahui peran wanita dalam pemikiran ulama klasik dan kontemporer, serta peran wanita untuk mewujudkan keluarga sakinah. Penelitian ini merupakan jenis riset kepustakaan dengan menggunakan pendekatan kualitatif metode deskriptif komparatif. Hasil penelitian ini menjelaskan bahwa dalam pandangan ulama klasik, wanita bagaikan seorang ratu di rumah suaminya. Suami wajib mencukupi segala macam kebutuhan istrinya, bahkan dalam hal menyiapkan makanan, mencuci pakaian, dan segala aspek tugas rumah tangga yang lainnya. Sedangkan seorang istri memiliki kewajiban untuk melayani kebutuhan seksual suaminya, taat dan patuh pada suaminya, mendampingi suami, serta mengatur segala urusan rumah tangga. Wanita hanya digambarkan memiliki peran domestik dalam lingkup rumah tangganya saja. Sedangkan menurut pandangan ulama kontemporer, laki-laki maupun wanita memiliki nilai dan kedudukan yang sama. Sehingga hal tersebut memiliki konsekuensi logis bahwa wanita pun mampu berkiprah di sektor publik selayaknya seorang laki-laki. Wanita yang hanya berkiprah di sektor domestik ataupun menjalani peran ganda sekaligus tetap memiliki kesempatan yang besar untuk mewujudkan keluarga sakinah.]
Pernikahan Endogami Jemaat Ahmadiyah Yogyakarta Perspektif Maqashid Al-Shari'ah Hidayatullah, Sahrul
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 12 No. 2 (2022): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2022.12.2.1-20

Abstract

This study will examine the endogamous marriage regulation system in the Ahmadiyya congregation, the aim is to analyze the function of the rules in the family and community scope of the Ahmadiyya Jama'at in Yogyakarta. This research is a field research which also includes qualitative with a phenomenological-sociological approach that uses the theory of Maqāṣid al-Sharī'ah Jamaluddin Athiyah. The conclusion of this study is that the Ahmadiyya Jamaat's endogamous marriage in the family dimension according to the maqāṣid al-sharī'ah Jamaluddin Athiyah can be understood from the seven spaces of movement as follows; First, maintain the pattern of relationships between husband and wife. Second, preserving the existence and purity of the Ahmadiyya Community. Third, maintain the peace and integrity of the family of the Ahmadiyya Community. Fourth, maintain the purity of the family lineage. Fifth, preserving the ideology of the Ahmadiyya Community in the family environment. Sixth, maintain the principles and patterns of family relationships. Seventh, protecting family economic disparities and alleviating poverty.  [Aturan pernikahan yang berupa larangan menikah dengan selain Ahmadiyah (endogami) merupakan peraturan khusus yang diatur dalam sebuah lembaga yang bernama Rishta Nata. Aturan tersebut berorientasi pada pemeliharaan keluarga agar terbentuk keseragaman pandangan hidup dalam rumah tangga jemaat Ahmadiyah, sehingga tercipta keluarga yang harmonis dibawah naungan ajaran Ahmadiyah. Penelitian ini akan mengkaji tentang sistem peraturan pernikahan endogami di jemaat Ahmadiyah, tujuannya untuk menganalisa fungsi aturan dalam ruang lingkup keluarga dan komunitas Jemaat Ahmadiyah di Yogyakarta. Penelitian ini merupakan penelitian field research yang juga termasuk kualitatif dengan pendekatan fenomenologis-sosiologis yang menggunakan teori Maqāṣid al-Sharī’ah Jamaluddin Athiyah. Kesimpulan dari penelitian ini adalah pernikahan endogami Jemaat Ahmadiyah dalam dimensi keluarga menurut maqāṣid al-sharī’ah Jamaluddin Athiyah dapat dipahami dari tujuh ruang gerak sebagai berikut; Pertama, menjaga pola hubungan antar suami-istri. Kedua, melestarikan eksistensi dan kemurnian Jemaat Ahmadiyah. Ketiga, menjaga ketentraman dan keutuhan keluarga Jemaat Ahmadiyah. Keempat, memelihara kemurnian nasab keluarga. Kelima, melestarikan ideologi Jemaat Ahmadiyah di lingkungan keluarga. Keenam, menjaga prinsip dan pola hubungan keluarga. Ketujuh, melindungi kesenjangan ekonomi keluarga serta mengentaskan kemiskinan.]
Pemenuhan Hak Anak di Negara-negara Rumpun Melayu Mubarok, Nafi'
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 12 No. 2 (2022): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2022.12.2.21-46

Abstract

United Nations ratified the Convention on the Rights of the Child in 1089. It is a form of legal protection for children to meet children's rights in UN member countries. As a UN convention, it has coercive power on all UN member states to sign and ratify the Convention. The topic of child rights becomes interesting when the discussion focuses on countries with a long historical culture and civilization. One of them is the Malay civilization, namely Brunei, Indonesia, Malaysia, and Singapore, all are members of the United Nations. This paper presents the finding related to the agreement of the Malay community to the Convention on the Rights of the Child and the follow-up of that agreement in its implementation in the legal system of these countries. At the end of the article, it is concluded that: (1) four countries belonging to the Malay family, Indonesia, Malaysia, Singapore and Brunei, have agreed and ratified the Convention on the Rights of the Child (CRC), but with the application of reservation rights for Malaysia and Brunei; (2) four countries have passed child laws; and (3) the diversity of age limits for children in the four countries. [Pada tahun 1089 Perserikatan Bangsa-bangsa mengesahkannya sebagai Kovensi Hak Anak (Convention of Rights of The Child), yang bentuk perlindungan hukum terhadap anak, sebagai upaya pemenuhan terhadap hak-hak anak di negara-negara anggota PBB. Sebagai konvensi PBB, maka mempunyai kekuatan memaksa pada semua Negara anggota PBB untuk menandatangani dan meratifikasi konvensi tersebut. Menjadi menarik ketika difokuskan pada negara-negara yang mempunyai sejarah panjang, terutama mempunyai kesamaan rumpun dan budaya. Salah satunya adalah negara rumpun Melayu, yaitu Brunei, Indonesia, Malaysia, dan Singapura, yang kesemuanya merupakan anggota PBB. Dalam konteks inilah tulisan ini hadir, yaitu untuk mengetahui persetujuan negara negara rumun Melayu terhadap Konvensi Hak Anak, dan tindak lanjut dari persetujuan tersebut dalam implementasinya dalam system hukum negara-negara tersebut. Di akhir tulisan disimpulkan bahwa: (1) empat negara rumpun Melayu, Indonesia, Malaysia, Singapura dan Brunei, telah menyepakati dan meratifikasi Konvensi Hak Anak (CRC), namun dengan pemberlakuan hak reservasi untuk Malaysia dan Brunei; (2) empat negara telah mengesahkan undang-undang anak; dan (3) adanya keberagaman batasan usia anak di empat negara tersebut.]
Resilience of Families of Different Religions in Indonesia between Social and Religious Problems Setiyanto, Danu Aris
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 12 No. 2 (2022): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2022.12.2.47-73

Abstract

Families of different religions are a social fact in plural social life. However, interfaith marriage has always been a controversy and is considered to cause several problems, especially legal, social, and religious debates. Interestingly, some families of different religions can have good family resilience in their conditions facing social problems and religious debates. This article will answer academic anxiety about strengthening family resilience after marriage. We answer this problem with case studies and use a sociological approach.  The purpose of this article is used to explain that interfaith families have specific strategies for maintaining the resilience of their families. So, the contribution of theories and experiences of families of different religions needs to be studied in more detail through this article and subsequent research. This article produces an answer that strengthening the resilience of families of couples of different religions is carried out by mutual agreement on childcare, sharing experiences for prospective families of different religions, consultations, and couple communication that does not lead to theological differences.  
Rendahnya Tingkat Keberhasilan Mediasi di Pengadilan Agama Bantul Tahun 2018-2020: Studi Terhadap Analisis Efektivitas Peran Mediator di Pengadilan Agama Bantul Rahyu, Putri; Sugitanata, Arif
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 12 No. 2 (2022): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2022.12.2.113-131

Abstract

This article discusses the low success rate of mediation at the Bantul Religious Court in 2018-2020: a study of the analysis of the role of mediators at the Bantul Religious Court. The focus of this study is to analyze the reasons or factors for the low success of mediation by mediators at the Bantul Religious Court by utilizing the concept of legal sociology whose scalpel uses the theory of legal effectiveness, legal culture and conflict resolution. The results of this study indicate that the effectiveness of the successful role of the mediator is influenced by seven factors namely First, the parties are determined to divorce, Second, the degree of difficulty of the case. Third, the level of public awareness. Fourth, the mediation time is too short. Fifth, Mediation is only a formality. Sixth, the good faith of the parties. Seventh, the ability of the mediator. [Artikel ini membahas mengenai rendahnya tingkat keberhasilan mediasi di Pengadilan Agama Bantul tahun 2018-2020: studi terhadap analisis peran mediator di Pengadilan Agama Bantul. Fakus dari kajian ini ialah menganalisa alasan atau faktor rendahnya keberhasilan mediasi oleh mediator di Pengadilan Agama Bantul dengan memanfaatkan konsep sosiologi hukum yang pisau bedahnya menggunakan teori efektivitas hukum, budaya hukum dan resolusi konflik. Hasil penelitian ini menunjukkan bahwa efektifitas keberhasilan peran mediator dipengaruhi oleh tujuh faktor yakni Pertama, Para pihak sudah bersikukuh untuk bercerai, Kedua, Tingkat kesulitan kasus. Ketiga, Tingkat kesadaran masyarakat. Keempat, Waktu mediasi terlalu singkat. Kelima, Mediasi hanya sebagai formalitas. Keenam, Itikad baik para pihak. Ketujuah, Kemampuan mediator.]  
Perkawinan Sesama Marga Pada Masyarakat Suku Ende dan Lio: Antara Mempertahankan Harta Warisan dan Nasab Jafa, Tri Neneng Jafa; Tahir, Masnun; Sunardi, Heru
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 12 No. 2 (2022): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2022.12.2.74-95

Abstract

This article discusses inter-marga marriages in the Ende and Lio Tribe Communities. The people of the Ende and Lio tribes enforce inter-marga marriages in marriage. The focus of this research is why the people of the Ende and Lio tribes apply same-marga marriages in marriages. In this study, researchers utilized a concept of legal sociology initiated by Soerjono Soekanto to analyze the reasons for the emergence of legal practice in society. This study concludes that the emergence of the practice of same-clan marriage among the Ende and Lio people in Tanjung Village is closely related to their inheritance and lineage. If their children or grandchildren marry another clan, they are worried that the inheritance will be distributed to other clans or fall into other clans. This was not wanted by the ancient ancestors. the second is worried about lineage, if from a clan they marry with another clan then their lineage will disappear. This was not wanted by their previous ancestors, so that tradition is still being implemented today. [Artikel ini membahas mengenai perkawinan sesama Marga pada Masyarakat Suku Ende dan Lio. Masyarakat Suku Ende dan Lio memberlakukan perkawinan sesama Marga dalam perkawinan. Pusat perhatian pada penelitian ini ialah mengapa masyarakat Suku Ende dan Lio memberlakukan perkawinan sesama Marga dalam perkawinan. Pada penelitian ini, peneliti memanfaatkan suatu konsep sosiologi hukum yang dicetuskan oleh Soerjono Soekanto untuk menganalisis alasan dari lahirnya praktik hukum pada masyarakat. Penelitian ini menyimpulkan bahwa munculnya praktik perkawinan sesama marga pada masyarakat suku Ende dan Lio di Kelurahan Tanjung berhubungan erat dengan harta warisan dan nasab mereka. Jika dari anak-anak atau cucu mereka menikah dengan marga lain maka dikhawatirkan harta warisan tersebut akan dibagikan ke marga lain atau jatuh ke marga lain. Hal tersebut tidak diinginkan oleh nenek moyang terdahulu. yang kedua dikhawatirkan akan nasab, jika dari marga mereka nikah dengan marga lain maka akan hilang nasab mereka hal tersebut tidak diinginkan oleh nenek moyang mereka terdahulu, sehingga sampai sekarang tradisi tersebut masih diterapkan.]
Kekerasan Dalam Rumah Tangga Dengan Cara Membakar Istri di Masa Pandemi COVID-19 Br Siregar, Wahidah Zein
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 12 No. 2 (2022): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2022.12.2.132-149

Abstract

Domestic violence is a terrifying crime. Komnas Perempuan noted that in the years of 2004 to 2021, number of domestic violence in Indonesia reached 544,452 cases. More than 70 percent of them were violence against wives. Pandemic of COVID-19 increased cases of the violence. According to UN Women, 7 among 10 women they interviewed stated that domestic violence was raising during the pandemic time. In Indonesia, research conducted by Komnas Perempuan showed that 80 percent of women who came from group of income less than 5 million per month experienced domestic violence in the COVID-19 pandemic time. This paper aims to describe and analyze cases of physical domestic violence by burning wives alive. Data on the cases were gathered from online news of the year 2020 and 2021. Description on the cases includes factors causing the violence, impacts to the victims, and sanctions that were given to the offenders. Besides adding references on the issue, this paper intents to raise awareness of the people to the need of preventing and taking serious action on domestic violence. Therefore, cases of domestic violence can be reduced if it is impossible to be demolished. [Kekerasan dalam Rumah Tangga (KDRT) merupakan sebuah kejahatan yang sangat mengkhawatirkan. Komnas Perempuan mencatat sepanjang tahun 2004-2021, jumah KDRT di Indonesia mencapai 544.452 kasus. Lebih dari 70 persen diantaranya adalah kasus kekerasan terhadap istri. Pandemi COVID-19 disinyalir telah meningkatkan jumlah kasus KDRT. Menurut UN Women, 7 diantara 10 perempuan yang mereka wawancarai, mengatakan bahwa KDRT meningkat selama pandemi. Di Indonesia, dari riset yang dilakukan oleh Komnas Perempuan diketahui bahwa 80 persen perempuan yang berasal dari kelompok berpenghasilan 5 juta ke bawah mengalami KDRT di masa pandemi. Tulisan ini bertujuan untuk menguraikan dan menganalisis tentang kasus-kasus KDRT yang terjadi di Indonesia pada masa pandemi COVID 19, khususnya kasus kekerasan fisik dengan cara membakar istri hidup-hidup. Data mengenai kasus ini penulis peroleh dari berita-berita online pada masa pandemi, yaitu tahun 2020 dan 2021. Penulis melakukan qualitative document analysis terhadap berita-berita tersebut. Uraian KDRT ini meliputi penyebab pelaku melakukan KDRT, bagaimana akibatnya pada korban, serta hukuman apa yang diberikan penegak hukum kepada pelaku. Selain menambah referensi tentang KDRT, tulisan ini diharapkan dapat menyadarkan masyarakat tentang pentingnya mencegah dan menangani dengan serius permasalahan KDRT. Dengan demikian, kasus-kasus KDRT dapat dikurangi jika tidak mungkin dihilangkan sama sekali.]  

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