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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 226 Documents
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Dilema Perkawinan Adat Sumbawa di Masa Pandemi Covid-19 Azzulfa, Fatihatul Anhar
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 10 No. 2 (2020): 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.2020.10.2.372-398

Abstract

The procession of traditional marriage is a custom in the community that contains all rituals and require the implementation that must done by many people. The dilemma that occurs in the people of Sumbawa is a problem that must be faced together between the community and the government. This paper tries to explore and examine how the practice of traditional Sumbawa marriage when the Covid-19 pandemic took place in Brang Biji Village, Sumbawa District, Sumbawa Besar Regency. This research is a field research using descriptive analytical method. In this case, the local government has issued a policy during a pandemic Covid-19 to any person who performs his business to always implement health protocols. Meanwhile, the community understands that the traditional marriage procession must always be carried out and the pandemic is not a barrier. The obligation to carry out a traditional marriage procession is not regulated in terms of harmony or marriage conditions, but this customary procession does not contradict Islamic law. Marriage will remain valid if it is carried out in harmony and legal conditions of marriage according to Islamic law without carrying out the traditional procession in marriage. The government should provide an understanding to the community that during the Covid-19 pandemic, traditional marriage processions brought more mafsadah than benefits. Traditional procession becomes less meaningful if it ultimately brings bad consequences to himself or others. [Prosesi perkawinan adat merupakan suatu kebiasaan dalam masyarakat yang berisi segala ritual dan mengharuskan pelaksanaannya dilakukan oleh banyak orang. Dilema yang terjadi di masyarakat Sumbawa menjadi sebuah masalah yang harus dihadapi bersama-sama antara masyarakat dan pemerintah. Tulisan ini mencoba mengeksplorasi serta menelaah bagaimana praktik perkawinan adat Sumbawa saat pandemi Covid-19 berlangsung di Kelurahan Brang Biji Kecamatan Sumbawa Kabupaten Sumbawa Besar. Penelitian ini merupakan penelitian lapangan (field research) yang menggunakan metode deskriptif analitis. Dalam hal ini, pemerintah daerah telah mengeluarkan kebijakan selama pandemi Covid19 bagi setiap orang yang melaksanakan urusannya untuk selalu menerapkan protokol kesehatan. Sementara itu, masyarakat memahami bahwa prosesi perkawinan adat harus selalu dilaksanakan dan pandemi tidak menjadi penghalang. Kewajiban dalam melaksanakan prosesi adat perkawinan tidak diatur dalam rukun maupun syarat nikah, namun prosesi adat ini pun tidak bertentangan dengan Hukum Islam. Perkawinan akan tetap sah jika dilaksanakan dengan rukun dan syarat sah nikah sesuai Hukum Islam tanpa melaksanakan prosesi adat dalam perkawinan. Pemerintah seharusnya memberikan pemahaman pada masyarakat bahwa selama pandemi Covid-19 prosesi perkawinan adat lebih banyak mendatangkan mafsadah daripada kemanfaatan. Prosesi adat pun menjadi kurang bermakna jika pada akhirnya mendatangkan akibat buruk pada diri sendiri atau orang lain.]
Pelaksanaan Ijab Kabul Pernikahan di Masa Pandemi Covid-19 di KUA Kecamatan Sampang Madura Chairah, Dakwatul
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 1 (2021): Juni
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.2021.11.1.57-75

Abstract

This study aims to determine the implementation of the ijab kabul during the Covid-19 pandemic at the KUA, Sampang District, where there seems to be a change in the legal behavior of the community, where the Ijab and Kabul must be continuous and comply with health protocols. The method used is descriptive qualitative, which describes and studies in depth the practice of ijab and kabul at the KUA in Sampang District and then analyzes it based on the perspective of Islamic law or fiqh. This study found that, KUA Sampang District, Sampang Madura Regency issued a new procedure in the marriage contract. In the implementation of the Ijab and Kabul, the Penghulu as the representative of the female guardian performs ageppak bumih (clapping hands to the earth) after saying the Ijab so that the prospective groom immediately answers (kabul) the consent that was said by the Penghulu. They view that the marriage contract must be carried out in one assembly, where the ijab must be continuous with the kabul. In the implementation of the ijab kabul, the headmaster and the groom face each other, are about one meter apart, and do not shake hands. The penghulu claps his hands to the earth to remind the groom to immediately say Kabul, because there should be no time lag between ijab and kabul. This does not cause the marriage contract to be canceled, because ageppak bumih is an act of reminding the groom to immediately pronounce his kabul, answer the consent of the penghulu and so that the marriage contract remains valid. [Penelitian ini bertujuan mengetahui pelaksanaan ijab kabul pada masa pandemi Covid-19 di KUA Kecamatan Sampang yang nampaknya ada perubahan perilaku hukum masyarakat, di mana ijab dan kabul harus berkesinambungan serta mematuhi protokol kesehatan. Adapun metode yang digunakan, yaitu deskriptif kualitatif, yakni menjabarkan dan mempelajari secara mendalam praktik ijab dan kabul di KUA Kecamatan Sampang kemudian menganalisisnya berdasarkan perspektif hukum Islam atau fiqh. Penelitian ini menemukan bahwa, KUA Kecamatan Sampang Kabupaten Sampang Madura menerbitkan prosedur yang baru dalam akad nikah. Dalam pelaksanaan ijab dan kabul, penghulu sebagai wakil dari wali perempuan melakukan ageppak bumih (menepukkan tangan ke bumi) setelah mengucapkan ijab agar calon mempelai laki-laki segera menjawab (kabul) ijab yang diucapkan penghulu tersebut. Mereka memandang akad nikah harus dilaksanakan dalam satu majelis, di mana ijab harus berkesinambungan dengan kabul-nya. Dalam pelaksanaan ijab kabul, penghulu dan mempelai laki-laki saling berhadapan, berjarak sekitar satu meter, serta tidak berjabat tangan. Penghulu menepukkan tangan ke bumi bertujuan mengingatkan mempelai laki-laki untuk segera mengucapkan kabul, karena tidak boleh ada jeda waktu antara ijab dan kabul. Hal ini tidak menyebabkan batalnya akad nikah, karena ageppak bumih merupakan tindakan mengingatkan agar mempelai laki-laki segera mengucapkan kabulnya, menjawab ijab dari penghulu dan agar akad nikah tetap sah.]
Fenomena Pesta Pernikahan Adat Dayak di Tengah Keragaman Beragama Nahdhiyyah, Husnun
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 1 (2021): Juni
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.2021.11.1.1-25

Abstract

Legal marriages according to Islamic law are not necessarily legal according to Dayak customary law. The bride and groom must hold a traditional Dayak wedding ceremony in which there are things that are contrary to Islamic law, such as cutting pigs, wine and begendang party. This study is a qualitative research with symbolic interpretative approach using observation, interviews and documentation in the data collection. Primary data were directly obtained from interviews with religious leaders, Dayak traditional demons and Dayak indigenous people. There are three variants of the views of the Muslim Dayak community on the traditional Dayak Sungai Melayu Rayak wedding ceremony procession, namely: theological normative, sociological normative and sociological empirical. There are two categories and philosophical reasons for the preservation of the traditional wedding ceremony procession by the Dayak religious Leaders and Demong Dayak Adat Melayu Sungai Rayak, namely internal and external. Internal reasons include: the sacredness of marriage, the commitment of marriage, the practice of plurality in the family and the procession of the traditional wedding ceremony that is a culture that needs to be preserved and maintained because it can create inter-religious harmony. While external reasons include: avoiding the moral sanction that is not recognized, social sanctions are excluded, namely economic sanctions imposed fines and the last is controlling. [Perkawinan sah menurut hukum Islam belum tentu sah menurut hukum adat Dayak. Kedua mempelai harus mengadakan upacara pernikahan Adat Dayak yang di dalamnya terdapat hal-hal yang bertentangan dengan syari’at Islam seperti pemotongan babi, pesta tuak dan begendang. Penelitian ini merupakan jenis penelitian Kualitatif dengan pendekatan simbolik interpretatif yang menggunakan teknik pengumpulan data dengan melalui metode observasi, wawancara dan dokumentasi. Sumber data primer yang langsung diperoleh dari wawancara Tokoh Agama, Demong Adat Dayak dan masyarakat adat Dayak. Ada tiga varian pandangan masyarakat Dayak muslim terhadap prosesi upacara pernikahan adat Dayak Sungai Melayu Rayak, yaitu: normative teologis, normative sosiologis dan empiris sosiologis. Ada dua kategori dan alasan filosofis dipertahankannya prosesi upacara pernikahan adat oleh Tokoh Agama dan Demong Adat Dayak Sungai Melayu Rayak, yaitu internal dan eksternal. Alasan internal meliputi: sakralitas perkawinan, komitmen pernikahan, praktek pluralitas di dalam keluarga dan prosesi upacara pernikahan adat tersebut merupakan budaya yang perlu dilestarikan dan dipertahankan karena dapat menciptakan kerukunan antar umat beragama. Sedangkan alasan eksternal meliputi: menghindari sanksi moral yaitu tidak diakui, sanksi sosial yaitu dikucilkan, sanksi ekonomi yaitu dikenakan denda dan terakhir adalah controlling.]
DNA As The Determination of Descendant of Children Outside of Marriage Under The Perspective of Ibn Taimiyyah Fageh, Achmad
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 1 (2021): Juni
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.2021.11.1.137-159

Abstract

The focus of this study was ibn Taimiyyah's ijtihad on the status of children outside marriage and its correlation with the determination of DNA as normative evidence of child status. The purpose of the research was to find out the results of Ibn Taimiyyah's ijtihad related to the position of children outside marriage and its correlation to the determination of DNA as a valid child status. This type of research is in the form of a literature study ijtihad Ibn Taimiyyah in Majmu' Fatawa's book using descriptive deductive analysis. The determination of child' in Islamic perspective has  significant meaning, with resolution can be known relationship between child and father. His Father's decision is the first right of a child when it is born into the world that must be fulfilled. According to Ibn Taimiyyah, adulterous children can still be recognized by unfaithful men and have mahram relationships with both parents. Adulterous children have mahram relationships with the man, provided that the man realizes the adulterous child as his son. Then according to Ibn Taimiyyah's view, civil relations, both inheritance, living, and guardianship of unfaithful children with adulterous men who admit the child is severed due to adultery, Ibn Taymiyyah's opinion has a solid correlation with the verdict of Mk No. 46/PUU-VIII/2010,  namely the affirmation of his father of an unmarried child having a blood relationship and civil relations with his biological father and father's family as evidenced by DNA tests. The legal relationship of an out-of-wedlock child with his biological father gives rise to the right and obligation in return. [Fokus penelitian ini adalah ijtihad ibnu Taimiyyah tentang status anak di luar perkawinan dan korelasinya dengan penetapan DNA sebagai bukti normatif status anak. Tujuan penelitian ini untuk mengetahui hasil ijtihad Ibn Taimiyyah terkait posisi anak di luar perkawinan dan korelasinya dengan penetapan DNA sebagai status anak yang sah. Penelitian ini berupa studi literatur ijtihad Ibn Taimiyyah dalam buku Majmu' Fatāwā dengan menggunakan analisis deduktif deskriptif. Penentuan anak dalam perspektif Islam memiliki arti yang signifikan, dengan tekad dapat diketahui hubungan antara anak dan ayah. Selain itu, keputusan Ayahnya adalah hak pertama seorang anak ketika lahir ke dunia yang harus dipenuhi. Menurut Ibn Taimiyyah, anakanak hasil perbuatan zina masih bisa dikenali dan memiliki hubungan mahram dengan kedua orang tuanya. Anak-anak hasil zina memiliki hubungan mahram dengan ayahnya, asalkan ayahnya menyadari anak tersebut sebagai anaknya. Selanjutnya pandangan Ibn Taimiyyah, terkait hubungan sipil, baik warisan, hidup, maupun perwalian anak-anak hasil zina seorang lelaki yang mengakui anaknya terputus akibat perzinaan. Pendapat Ibn Taymiyyah ini memiliki korelasi yang kuat dengan putusan MK Nomor 46/PUU-VIII/2010, yaitu penegasan nasab anak di luar nikah memiliki hubungan darah dan hubungan keperdataan dengan ayah biologis dan keluarga ayahnya. hubungan hukum anak di luar nikah dengan ayah biologisnya itu memunculkan hak dan kewajiban secara timbal balik.]
Marriage Dispensation in Indonesia on The Perspective of Maqāṣid Al-Usrah Sanuri, Sanuri
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 1 (2021): Juni
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.2021.11.1.26-56

Abstract

Currently, the number of early marriage or underage marriage in Indonesia has increased sharply. In 2020, there are approximately 34,000 applications for marriage dispensation to the courts.. Of that number, 97% of the requests were granted. This means that almost all applicants for marriage dispensation are granted by the courts. Therefore, to measure whether the dispensation of the underage marriage has met the standart of mas}lah}ah for the perpetrator or not, it will be analyzed using the theory of maqāṣid al-usrah. The results of the research state that: (1) the motives for conducting underage marriage are due to economic factor, government policy to close schools during the Covid-19 pandemic, the rise of glorification of marriage on social media, and incidents of pregnancy out of wedlock; (2) giving dispensation by the courts to the applicants to continue conducting underage marriage is legally valid as fiqh al-munākaḥāt fiqh (Isalmic jurisprudence on marriage), but it can turn into ḥarām if the potential of harm is greater than the benefit for the bride and groom. [Saat ini, angka pernikahan dini atau pernikahan di bawah umur di Indonesia mengalami peningkatan tajam. Di tahun 2020, ada sekitar 34.000 permohonan dispensasi kepada pengadilan. Dari jumlah itu sebanyak 97% permohonan dikabulkan. Ini artinya hampir semua pemohon dispensasi nikah dikabulkan oleh pengadilan. Oleh sebab itu, untuk menakar apakah dispensasi pernikahan di bawah umur sudah memenuhi standar maslahah bagi pelaku atau belum, maka akan dianalisis menggunakan teori maqa>s}id al-usrah. Hasil penelitian menyebutkan bahwa: (1) motifasi melangsungkan pernikahan di bawah umur adalah karena faktor ekonomi; Kebijakan pemerintah untuk melakukan penutupan sekolah selama masa pandemic covid-19; maraknya glorifikasi perkawinan di media social; dan terjadinya insiden hamil di luar nikah; (2) pemberian dispensasi oleh pengadilan kepada para pemohon untuk tetap melangsungkan pernikahan di bawah umur adalah sah secara hukum fikih munakahat, akan tetapi bisa berubah menjadi haram jika potensi bahayanya lebih besar dari manfaatnya bagi mempelai berdua.]
Metode Hitungan Bagian Banci dalam Waris Islam: Analisis dan Praktik Ritonga, Raja
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 1 (2021): Juni
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.2021.11.1.76-104

Abstract

The concept of Islamic inheritance always proposes justice and the principle of benefit. The contradiction of age and the performance of body shaping does not become the standars in dividing inheritance. The differentiate between men and women often becomes chatter in controversy discussion. While, the hermaphrodit or khuntha sometimes are forgetten. In Islamic inheritance view, the hermaphrodit has a special portion and get portion, so this research’s aim to describe the counting methode of hermaphrodit portion in Islamic inheritence. The method is qualitative with the library research. Describing about the hermaphrodit al portion position and counting theirs portion as detail as possible. As the result in this research, the hermaphrodit are ddivided in to two parts; first, before they adult, they were called as khuntha mushkil al-raja’ (whom are still can not determine the gender and they still have hope), second, khuntha mushkil thula hayatihi (the hermaphrodit for their whole life and have no hope). Then, the hermaphrodit is counted for twice. Counting as the men and as the women. The hermaphrodit get a half of men inheritance and a half from women inheritance. Cause, the problem of both of counting of hermaphrodit portion times with the number two as a formula, until the value of the hermaphrodit inheritance is in the middle of men and women. [Konsep waris dalam Islam selalu mengedepankan keadilan dan asas maslahat. Perbedaan usia dan penampilan bentuk tubuh tidak menjadi patokan dalam pembagian warisan. Perbedaan jenis kelamin antara lelaki dan perempuan sering kali menjadi bumbu diskusi perdebatan. Sementara itu, jenis kelamin banci atau khunthā terkadang hampir terlupakan. Dalam pandangan waris Islam, banci mempunyai porsi khusus dalam mendapatkan bagian, sehingga penelitian ini bertujuan untuk menjelaskan metode hitungan bagian banci dalam waris Islam. Metode yang digunakan adalah kualitatif dipadukan dengan library research. Mendeskripsikan tentang kedudukan waris banci dan metode hitungan bagiannya secara detail. Sebagai hasil dalam penelitian, banci ada dua jenis; pertama, sebelum dewasa disebut khunthā mushkil alrajā’ (banci yang sulit menentukan jenis kelaminnya namun masih ada harapan), kedua, khunthā mushkil ‘adamu al-rajā’ (banci sepanjang hidupnya karena tidak ada harapan). Selanjutnya banci dihitung sebanyak dua kali; dihitung sebagai lelaki dan dihitung sebagai perempuan. Banci mendapat setengah bagian waris lelaki dan setengah bagian waris perempuan. Asal masalah pada kedua hitungan bagian banci dikali dengan angka dua sebagai rumus, sehingga nilai bagian waris seorang banci berada di tengah antara lelaki dan perempuan.]
Pernikahan Dini Bagi Masyarakat Kampung Baru Desa Pitusunggu Kecamatan Ma’rang Kabupaten Pangkep Sulawesi Selatan Syaripuddin, Said; Laelah, Ariesthina
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 1 (2021): Juni
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.2021.11.1.105-136

Abstract

This study seeks to uncover the traditions of the Kampung Baru community who like to marry off their sons and daughters early. This paper is a qualitative-descriptive research with a phenomenological approach. Data collection is done by interview and observation. Data analysis in this study took place simultaneously with the data collection process. Data analysis was carried out through three stages of the water model, namely data reduction, presentation, and data verification. However, these three stages take place simultaneously, with the aim of providing accurate data and information for Ministry of Religion officials in formulating development policies in the field of religion. The research found that the practice of early marriage has been going on for a long time in Kampung Baru, and has even become a community culture that has been maintained for decades. The people of Kampung Baru view marriage as aiming to elevate one's sosial status. People's motivation for underage marriage is due to economic faktors, education, religion, and lack of legal awareness. In general, households built through underage marriages in Kampung Baru last quite long. The custom of the people of Kampung Baru to marry off their sons and daughters early needs special attention from all parties, especially the relevant government agencies, in order to provide enlightenment to the community about the risks and problems that can be caused to children and born generations. [Penelitian ini berusaha menyingkap tradisi masyarakat kampung Baru yang gemar menikahkan putra-putri mereka secara dini. Tulisan ini merupakan penelitian kualitatifdeskriptif dengan pendekatan fenomenologis. Pengumpulan data dilakukan dengan wawancara dan observasi. Analisis data dalam penelitian ini berlangsung bersamaan dengan proses pengumpulan data. Analisis data dilakukan melalui tiga tahap model air, yaitu reduksi data, penyajian, dan verifikasi data. Namun tiga tahap tersebut berlangsung secara simultan, dengan tujuan untuk menyajikan data dan informasi yang akurat bagi para pejabat Kementerian Agama dalam menyusun kebijakan pembangunan dalam bidang agama. Dalam penelitian ditemukan, bahwa praktek pernikahan dini sudah berlangsung sejak lama di Kampung Baru, bahkan sudah menjadi budaya masyarakat yang dipertahankan dalam beberapa dekade. Masyarakat Kampung Baru memandang pernikahan bertujuan untuk mengangkat status sosial seseorang. Motivasi masyarakat melakukan pernikahan di bawah umur adalah karena faktor ekonomi, pendidikan, agama, dan kesadaran hukum yang kurang. Pada umumnya, rumah tangga yang dibangun melalui pernikahan di bawah umur di Kampung Baru bertahan cukup langgeng. Kebiasaan masyarakat Kampung Baru menikahkan putra-putri mereka secara dini perlu mendapatkan perhatian khusus dari semua pihak, khususnnya lembaga pemerintah yang terkait, guna memberikan pencerahan kepada masyarakat mengenai resiko dan problematika yang bisa ditimbulkan bagi anak dan generasi yang dilahirkan.]
Memotret Praktik Pengurusan Izin Poligami di Pengadilan Agama Kelas 1.A Ma'u, Dahlia Haliah; Wagiyem, Wagiyem
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 1 (2021): Juni
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.2021.11.1.185-203

Abstract

This research addressed the permit application for polygamy at a religious court (A Case Study at the Religious Court of Class 1-A Pontianak). The research aimed to analyze the following three aspects: the rule, procedure, and verdict process of the permit application for polygamy at the Religious Court of Class 1-A Pontianak. The data of this qualitative research were obtained from the research field. Then the data were narrated and analyzed through methodological steps and ended with a conclusion. The findings showed that, first, the rule of the permit application for polygamy is based on normative rule of legislations in Indonesia and relevant standard operating procedure. Second, the permit application process for polygamy begins with the submission of the application along with required attachments; and third, the verdict of polygamy permission is made according to the steps of trial and mediation. Based on the prosecution presenting parties at different times except for applicant and respondent, the judge makes a verdict to accept or reject the permit application for polygamy. [Penelitian ini mengkaji tentang pengurusan izin poligami di peradilan agama (Studi kasus di Pengadilan Agama kelas 1.A Pontianak). Tujuan riset ini untuk mengetahui dan menganalisis tentang tiga hal yaitu: Aturan yang digunakan Pengadilan Agama kelas I.A dalam memberikan izin poligami, prosedur yang digunakan oleh Pengadilan Agama kelas 1.A, dan proses penetapan izin poligami. Penelitian ini menggunakan metode riset kualitatif dengan menarasikan data di lapangan, kemudian dianalisis dengan tahapan metodologis yang diakhiri dengan kesimpulan. Hasil riset ini bahwa: Pertama, aturan yang digunakan Pengadilan Agama kelas I.A Pontianak dalam memberikan izin poligami mengacu pada aturan normatif perundang-undangan di Indonesia dan standar operasional pelaksanaan yang berkaitan dengan izin poligami. Kedua, prosedur izin poligami dimulai dari pembuatan permohonan dari pemohon, yang dilengkapi dengan persyaratan yang telah ditetapkan Pengadilan Agama. Ketiga, penetapan persetujuan poligami dilaksanakan setelah melalui tahapan-tahapan persidangan dan adanya mediasi. Dengan melalui persidangan yang menghadirkan semua pihak dalam waktu yang berbeda kecuali pemohon dan termohon, maka hakim memberikan putusan yang berkekuatan hukum tetap, menerima atau menolak permohonan izin poligami.]
Kausa Penolakan Masyarakat Terhadap Peraturan Perundang-Undangan Bidang Hukum Keluarga Ardi, Ardi; Abrar, Musafir; Misbahudin, Misbahudin; Aidid, Hasyim; Samsuddin, Samsuddin
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 12 No. 1 (2022): Juni
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.2022.12.1.94-109

Abstract

This paper discusses on how the reaction of Islamic society toward the issuance of law regulation about family law. As we know that this regulation is on the constitution No 1 Year 1974 about marriage. In this paper, the author tries to describe the points of reason, so that it arouses rejection toward the regulation. This explanation uses historical approach method, which we have to get back from the starting point of the regulation issuance and how the society's reaction toward this law regulation. The primary reason of why the society rejects some important points in the regulation is because they see that in the regulation there are articles and slauses that are against and even harmful of opposite to prevalling system in Islamic law. So does in discussing about the legislation, there are some opinions expecially for those who wants the legislation of such regulation can be applied to all of Indonesian society without offending their religions. However as the times evolve, legislating the regulation has essence to support the continuity of Islamic law within the society. The society is able to receive the regulation without reducing the existing limitations of Islamic system. [Tulisan ini membahas tentang bagaimana reaksi masyarakat terhadap lahirnya peraturan perundang-undangan bidang hukum keluarga sebagaimana kita ketahui bersama aturan tersebut adalah Undang-undang No.1 Tahun 1974 tentang perkawinan. Dalam penjelasan ini penulis mencoba untuk menjelaskan poin-poin apa saja yang menjadi alasan sehingga terjadi penolakan masyarakat terhadap undang undang ini. Penjelasan ini menggunakan metode pendekatan historis, yang mana kita harus berangkat dari awal lahirnya aturan ini dan bagaimana reaksi masyarakat terhadap aturan ini. Alasan utama kenapa masyarakat melakukan penolakan terhadap beberapa poin poin penting dalam peraturan ini karena masyarakat melihat bahwa dalam aturan ini terdapat sub-sub atau pasal-pasal yang sangat bertentangan dan bahkan merugikan atau bertolak belakang dengan system yang berlaku dalam hukum islam. Juga dalam pembahasan pembentukan peraturan ini terjadi beberapa pendapat terutama pendapat yang menginginan dibentuknya sebuah peraturan perundang undangan yang berlaku bagi seluruh masyarakat Indonesia tanpa menyinggung masalah agama. Namun seiring berkembangnya zaman, dengan dibentuknya peraturan peraturan yang pada esensinya mendukung berlangsungnya hukum islam dalam system masyarakat, masyarakat mampu menerima peraturan-peraturan tersebut tanpa mengurangi batasan-batasan yang ada dalam sistem agama.]
Nasab Anak di Luar Perkawinan Perspektif Hukum Progresif dan Maqāṣid Sharī’ah Nugroho , Irzak Yuliardy; Safiudin, Achmad
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): 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.2021.11.2.1-28

Abstract

The granting of rights in civil relations for children born out of wedlock with their biological fathers can be regarded as an effort to protect children's rights as human beings or citizens. Legislation should exist to protect children's human rights as legitimate children. Article 2 Paragraph (2) and Article 43 Paragraph (1) of Law no. 1 of 1974 concerning Marriage is considered to cause legal uncertainty, which results in loss of marital status and the legal status of children born outside of marriage according to the law. On the other hand, the shari'ah rules relating to the validity of Marriage and civil relations, including lineage, guardianship, inheritance, are expressly regulated by the shari'ah, carried out and internalized in their implementation. This study aims to analyze how the rights of children outside of Marriage in the decision of the Constitutional Court Number 46/PUU-VIII/2010 from the perspective of Progressive Law and how the lineage rights of children outside of Marriage according to maqāsid-al-sharī'ah. This study uses a qualitative method with a juridical-normative approach. The object of this research study is Constitutional Court Decision No. 46/PUU-VIII/2010. The Constitutional Court's decision caused the child's civil rights to be strengthened in the eyes of the law to reflect the application of progressive legal principles. Based on the maqāṣid-al-sharī'ah perspective, the Constitutional Court's decision that defends the rights of children outside of Marriage can be categorized as protecting the soul, which includes maṣlaḥah ḍarūriyah. [Diberikannya hak berupa hubungan keperdataan anak yang lahir di luar perkawinan dengan ayah biologisnya, dapat dikatakan sebagai upaya melindungi hak anak sebagai manusia atau warga negara. Peraturan perundang-undangan seharusnya hadir untuk melindungi hak asasi anak sebagaimana anak sah. Pasal 2 Ayat (2) dan Pasal 43 Ayat (1) UU No. 1 Tahun 1974 tentang Perkawinan dinilai menimbulkan ketidakpastian hukum yang mengakibatkan kerugian status perkawinan dan status hukum anak yang lahir di luar perkawinan menurut undang-undang. Pada sisi lain, aturanaturan syari’ah berkaitan dengan sahnya perkawinan dan hubungan perdata yang meliputi penasaban, perwalian, pewarisan, secara tegas diatur oleh syari’ah, dijalankan dan dihayati dalam pelaksanaanya. Penelitian ini bertujuan mengalisis bagaimana hak anak di luar perkawinan dalam putusan Mahkamah Konstitusi Nomor 46/PUU-VIII/2010 perspektif Hukum Progresif dan bagaimana hak nasab anak di luar perkawinan menurut maqāsid-alsharī’ah. Penelitian ini menggunakan metode kualitatif dengan pendekatan yuridis-normatif. Objek kajian penelitian ini adalah Putusan MK No.46/PUU-VIII/2010. Putusan MK tersebut menyebabkan hak keperdataan anak diperkuat kedudukannya di mata hukum sehingga mencerminkan penerapan prinsip-prinsip hukum progresif. Berdasarkan perspektif maqāsid-al-sharī’ah, putusan MK yang membela hak anak di luar perkawinan, dapat dikategorikan melindungi jiwa yang termasuk maṣlaḥah ḍarūriyah.]

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