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<![CDATA[Kedudukan Dan Peran Restu Orang Tua Dalam Pernikahan Terhadap Keharmonisan Rumah Tangga ]]>
<![CDATA[Nurul Azidah]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 5 No. 02 (2025): Oktober 2025 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v5i02.1813
<![CDATA[The phenomenon of family harmony that every married couple desires and strives for is often hampered because of the parents' approval of the couple. although parental approval is not the only obstacle to the formation of family harmony. The realization of family harmony can be influenced by internal and external factors. However, there are often divisions and disputes between married couples which start from the lack of approval from their parents. In Islamic law, the position of parental approval is not included in the pillars or legal requirements for a marriage. There was no opinion of the ulama' who stated that the validity of marriage requires the blessing of the parents. However, parental blessing plays an important role in creating a harmonious family.]]>
<![CDATA[Kaidah Al-’Adatu Muhakkamah Dalam Dialektika Syariah dan Tsaqafah Pada Hukum Keluarga Indonesia ]]>
<![CDATA[Alfiyah Faizatul Arif]]>;
<![CDATA[Fashihuddin Arafat]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 5 No. 02 (2025): Oktober 2025 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v5i02.1829
<![CDATA[Penelitian ini menganalisis interaksi dinamis antara Hukum Islam normatif (Syariat) dengan realitas budaya lokal (Tsaqafah) dalam bingkai Hukum Keluarga di Indonesia dengan mengeksplorasi implementasi kaidah fikih Al-’Adatu Muhakkamah sebagai metodologi penyelarasan antara teks agama dan tradisi Nusantara. Penelitian ini menggunakan metode kualitatif melalui jenis penelitian studi kepustakaan (library research) dengan pendekatan yuridis normatif, guna membedah adaptasi prinsip hukum klasik menjadi hukum positif. Hasil penelitian mengungkapkan bahwa sebagaimana terakomodasi dalam Kompilasi Hukum Islam (KHI), hukum keluarga di Indonesia merupakan produk ijtihad kontekstual yang memberikan ruang legalitas bagi Al-’Urf selama tidak berbenturan dengan prinsip dasar syariat. Manifestasi nyata dari sinkronisasi ini terlihat pada pengakuan hukum terhadap konsep Harta Bersama (Gono-Gini) dan standarisasi Mahar Adat yang memiliki basis kemaslahatan kuat dalam struktur sosial Indonesia meskipun tidak dirinci secara spesifik dalam teks hukum klasik. Penelitian ini menyimpulkan bahwa relasi antara syariat dan adat di Indonesia tidak bersifat kontradiktif, melainkan dialektis-integratif yang melahirkan karakteristik Fikih Indonesia yang harmonis, relevan, dan adaptif terhadap dinamika zaman.]]>
<![CDATA[Digitalisasi Al-Bayyinah: Rekonstruksi Hukum Pembuktian Elektronik Dalam Perkara Perceraian Di Peradilan Agama ]]>
<![CDATA[Miftakur Rohman]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 5 No. 02 (2025): Oktober 2025 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v5i02.1878
<![CDATA[The digitalization of social interaction has emerged a new phenomenon in Islamic family law disputes, where digital evidence often becomes the primary instrument in court verification. However, judicial ambivalence remains in responding to digital evidence due to the rigid interpretation of the concept of al-bayyinah, which is still dominated by oral culture. This article aims to reconstruct the concept of evidence in Islamic family law to provide legitimacy for electronic evidence. Using a juridical-normative research method with a conceptual approach, this study examines Ibn Qayyim al-Jawziyya's thought on the flexibility of evidence. The results indicate that al-bayyinah should be understood as any means capable of revealing material truth, including verified digital data. This study proposes the construction of "Techno-Fiqh" as an integration framework between Islamic law and cyber law. The implications of this research emphasize that the independent recognition of digital evidence in Religious Courts is not merely a technical necessity, but an urgent ijtihad to achieve legal justice that is adaptive to modern changes.]]>
<![CDATA[2019 Marriage Law Triggered “Baby Bust'” An Islamic Legal Perspective On The Decline In Marriage Rates ]]>
<![CDATA[Yulizain Putra]]>;
<![CDATA[Elfia]]>;
<![CDATA[Zulfan]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 5 No. 02 (2025): Oktober 2025 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v5i02.1896
<![CDATA[The Marriage Law No. 1 of 2019 in Indonesia has sparked debates on its potential to trigger a "baby bust" phenomenon, characterized by declining marriage rates and fertility. This study examines the Islamic law perspective on how the law's provisions such as raising the minimum marriage age to 19 years contribute to reduced marriages. Employing a qualitative juridical-empirical method, data were gathered through literature review of fiqh texts (mazhab Syafi'i, Hanafi, Maliki, and Hanbali) and empirical analysis of marriage statistics from BPS (2015-2023). Results reveal a 15% drop in marriage rates post-2019, aligned with Islamic principles emphasizing maslahah (public interest) yet conflicting with urfi marriage customs in rural areas. Discussion posits that while the law upholds child protection (hifz al-nasl), it inadvertently discourages early marriages, prompting fatwa adaptations from MUI. Recommendations include harmonizing statutory law with Islamic jurisprudence to mitigate demographic declines.]]>
<![CDATA[Produk Pembiayaan Lembaga Keuangan Syariah Berbasis Akad Ijarah ]]>
<![CDATA[Arik Hermawan]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 5 No. 02 (2025): Oktober 2025 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v5i02.1588
<![CDATA[Abstract: The Ijarah contract is one of the primary instruments in Islamic finance that is used for leasing transactions, serving as a Sharia-compliant alternative to conventional lease agreements. Derived from the Arabic word "Ajr" meaning reward or compensation, Ijarah refers to a contract in which the owner of an asset (lessor) transfers the right of use to another party (lessee) for a specified period and price without transferring ownership. This paper explores the theoretical foundation of Ijarah, its legal basis according to Islamic jurisprudence (fiqh), and its application in contemporary Islamic financial institutions, especially Islamic banks. The study also examines the types of Ijarah, such as Ijarah Muntahiyah bi Tamlik (lease ending with ownership), and how they are implemented to comply with the Sharia principles of fairness, transparency, and risk-sharing. Furthermore, this research includes a comparative analysis between Ijarah and conventional leasing, highlighting the ethical and legal distinctions that make Ijarah a more equitable choice in Islamic finance. Previous empirical studies and fatwas from authoritative Islamic financial bodies are reviewed to support the argument. Ultimately, this study concludes that Ijarah is a flexible and ethically sound contract that plays a significant role in the development of Islamic banking and finance systems.]]>
<![CDATA[Urgensi Perjanjian Perkawinan Pasca Putusan Mahkamah Konstitusi Nomor 69/PUU-XIII/2015 ]]>
<![CDATA[Istiqomah]]>;
<![CDATA[Jumni Nelli]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 5 No. 01 (2025): April 2025 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v5i01.1535
<![CDATA[This study discusses the urgency of prenuptial agreements following the Constitutional Court Decision No. 69/PUU-XIII/2015, which amended the timing provisions for the creation of prenuptial agreements under Law No. 1 of 1974 concerning Marriage. This research employs a literature-based method with a normative juridical approach, examining statutory regulations, Constitutional Court decisions, and relevant legal literature. The findings reveal that the Court's decision provides legal flexibility for married couples to enter into marital agreements during the course of their marriage, thereby enhancing legal protection, ensuring legal certainty, and preventing potential domestic conflicts. However, in practice, there remains a need for clearer technical regulations and broader public dissemination. This study concludes that post-decision marital agreements hold significant urgency as a legal protection instrument within the household.]]>
<![CDATA[Wali Nikah Kedudukan Wali Nikah Anak Angkat Perempuan Yang Dicatat Sebagai Anak Kandung Dalam Kartu Keluarga Perspektif Mazhab Syafi'i ]]>
<![CDATA[EVITA DESI SAFITRI]]>;
<![CDATA[Anisatur Rofi'ah]]>;
<![CDATA[Moh. Jeweherul Kalamiah]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 5 No. 02 (2025): Oktober 2025 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v5i02.1698
<![CDATA[A marriage guardian (wali nikah), particularly for a virgin woman, serves as the legal representative who conducts the marriage contract on behalf of the bride and constitutes an essential pillar of marriage according to Islamic law. In the Madzhab Syafi'i, the validity of guardianship is based on a legitimate blood relationship (nasab), which places the biological father and paternal male relatives in the order of guardianship. However, in practice, some adopted daughters are administratively registered as biological children in the Family Card (Kartu Keluarga), creating legal uncertainty regarding the authority of the adoptive father to act as a marriage guardian. This study aims to examine the legal position of the marriage guardian for adopted daughters who are recorded as biological children in the Family Card from the perspective of Madzhab Syafi'i. This research employs a qualitative method using a library research approach. Data were collected through the examination of classical and contemporary Syafi'i jurisprudential literature, relevant legal regulations, and scholarly works concerning marriage guardianship and adoption. The findings reveal that administrative registration as a biological child does not alter the lineage status of an adopted child under Islamic law. Consequently, an adoptive father does not possess the legal authority to act as a marriage guardian for his adopted daughter. In cases where no legitimate lineage guardian is available, the authority of guardianship is transferred to the judge guardian (wali hakim). Therefore, the determination of a marriage guardian must be based on valid lineage rather than administrative records.]]>
<![CDATA[Perlindungan Hak Waris Anak Yatim Dalam Perspektif Hifz al-Mal Terhadap Sengketa Kewarisan Dengan Kerabat (Asabah) ]]>
<![CDATA[Muhammad Maksum Ali]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 6 No. 01 (2026): April 2026 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v6i01.1933
<![CDATA[This study examines the protection of inheritance rights of orphaned children within Islamic inheritance law through the perspective of hifz al-m?l as a key principle of maq??id al-syar?‘ah. Inheritance disputes frequently arise in practice despite clear legal provisions, often resulting in injustice toward vulnerable parties. Orphaned children are among the most disadvantaged, even though they hold a primary legal status as heirs due to their direct lineage (nasab). However, their limited legal capacity and social vulnerability often expose them to marginalization and exploitation, particularly in disputes involving extended relatives categorized as ‘asabah. This research employs a normative juridical approach through library research, utilizing primary sources such as the Qur’an, Hadith, and the Compilation of Islamic Law, as well as relevant scholarly literature. The findings indicate that orphaned children occupy a prioritized and legally protected position as heirs that cannot be overridden by other relatives whose rights are conditional. Nevertheless, their inability to manage property independently necessitates the implementation of guardianship (wil?yah) as a mechanism to safeguard and administer their inheritance. From the perspective of hifz al-m?l, protection extends beyond preserving assets to ensuring lawful ownership, fair distribution, and preventing unjust appropriation. The study concludes that safeguarding the inheritance rights of orphaned children represents a realization of hifz al-m?l, where inheritance law functions not only as a system of distribution but also as an instrument of justice that protects vulnerable members within the family structure.]]>
<![CDATA[Menakar Ulang Otoritas Keluarga Dalam Penyelesaian Sengketa Pada Sistem Kekerabatan Matrilineal, Patrilineal, Dan Bilateral ]]>
<![CDATA[Rika Syafitri]]>;
<![CDATA[Zulfan]]>;
<![CDATA[Elfia]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 6 No. 01 (2026): April 2026 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v6i01.1936
<![CDATA[Family dispute resolution within Indonesia's pluralistic society frequently transcends formal legal mechanisms, relying instead on kinship structures endowed with profound social legitimacy. This article aims to critically examine how diverse kinship systems matrilineal, patrilineal, and parental/bilateral shape the distribution and operation of family authority in conflict resolution. Employing a literature-based research method with conceptual and comparative approaches, the data is analyzed qualitatively. The findings demonstrate that family authority is not a universal given, but rather a social construct dictated by the adopted kinship architecture. In matrilineal societies, authority is exercised through communitarian solidarity represented by the mamak; in patrilineal societies, it is entrenched in a genealogical hierarchy positioning senior male relatives as the central patrons; whereas in bilateral societies, authority is formulated through egalitarian deliberation and consensus involving both maternal and paternal lines. Ultimately, this study posits that family authority serves as the crucial intersection between kinship structures and dispute resolution mechanisms. The effectiveness of conflict resolution is thus determined not merely by formal procedural norms, but by the degree of social legitimacy and acceptance the authority figures command from the disputing parties. Consequently, the family endures as a vital socio-legal institution in preserving social equilibrium and orchestrating dispute resolution within Indonesia's legally pluralistic landscape.]]>
<![CDATA[Tinjauan Hukum Islam Terhadap Praktik Penguasaan Hak Atas Barang Jaminan Pada Bank Syari'ah ]]>
<![CDATA[Dani El Qori]]>;
<![CDATA[Achmad Sya'bi]]>
<![CDATA[ MASADIR: Jurnal Hukum Islam Vol. 6 No. 01 (2026): April 2026 ]]>
Publisher : <![CDATA[Universitas Kiai Abdullah Faqih (UNKAFA) Gresik ]]>
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DOI: 10.33754/masadir.v6i01.1963
<![CDATA[The practice of controlling collateral rights in Islamic banks, particularly through the rahn tasjily scheme at PT Bank Syariah Indonesia Tbk (BSI) KCP Gresik Kota Baru, is implemented by submitting asset ownership documents such as SHM, SHGB, and BPKB as financing collateral, while the physical assets remain controlled and utilized by the customer. Based on analytical descriptive field research through observation, interviews, and documentation at BSI GKB, a review of Islamic law based on four schools of thought (madzhab) shows diverse views regarding the legitimacy of such control. This practice is considered most compatible with the Maliki School because it recognizes the concept of qabdh hukmi or legal control over documents to protect the bank's rights as the murtahin. Conversely, the Hanafi School considers this control practice inappropriate because the bank's control is only administrative, while the Syafii and Hambali Schools consider it inappropriate because it requires qabdh haqiqi or actual physical control over the collateral. Although there are differences in perspective in classical fiqh, the implementation of control over collateral at BSI KCP Gresik Kota Baru is legally and formally declared valid and has complied with applicable national regulations, namely DSN-MUI Fatwa Number 68/DSN-MUI/III/2008.]]>
