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Abdul Hafidz Miftahuddin
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INDONESIA
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah
Published by Sekolah Tinggi Agama Islam Darussalam Ngnjuk
ISSN : 29629403     EISSN : -     DOI : -
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice
Jurnal Jas Merah: Jurnal Hukum dan Ahwal Syakhsiyyah, merupakan jurnal Hukum Keluarga Islam dan hukum perdata di Indonesia yang terbit secara berkala pada bulan Nopember dan bulan Mei. Memuat kajian-kajian tentang hukum antara lain perkawinan, perceraian, rujuk, pewarisan, hibah, wakaf, wasiat, dan hukum perdata lainnya di Indonesia. Jurnal Jas Merah dimaksudkan sebagai media publikasi karya akademis para peneliti, baik dari kalangan akademisi (mahasiswa dan dosen), praktisi (hakim, panitera, pengacara, dll), serta penulis di bidang hukum.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 80 Documents
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TALAQ DALAM LINTAS MADZHAB FIKIH Slamet Arofik; Fifin Waladatus Sholihah
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

Talaq, divorce and severing marriage ties in Islam are recognized and prescribed by law. Although basically Talaq is an act that is disliked by God of the Universe, for the benefit of husband and wife, Talaq is justified and even arranged in such a way. Therefore, the shari'a of Talaq are based on the Qur'an, al-Sunnah and Ijma'. Talaq can be done in a variety of ways and forms, sometimes using words and sometimes using writing. Using words sometimes with a special editor (sharih) and sometimes with a satire editor (kinayah). Specific words are clear words (sharih), such as the word talaq, divorce, breakup and others. Can also be in the form of satire, such as the words ba'in, haram, ithlaaq, and the like. As for other things that occupy the position of Talaq pronunciation/words are writing and signs that can be understood.
SEBAB DAN AKIBAT PUTUSNYA PERKAWINAN MENURUT KHI DAN UU PERKAWINAN Abdul Basit Misbachul Fitri; Alwan Eka Prasetia
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

Although marriage is a strong bond in forming a family, it can be broken due to several reasons, and produce legal consequences respectively. This is regulated in positive law in Indonesia, such as KHI and the Marriage Law. Among the reasons for the dissolution of marriage bonds are divorce, court decisions and death. Meanwhile, the consequences of the dissolution of a marriage vary according to the causes, including the husband's obligation to pay mut'ah, iddah and other maintenance for ex-wives who are divorced, the obligation to undergo an iddah period for a wife whose marriage is terminated by her husband, and the existence of inheritance rights for one of the parties who left by his partner.
PROBLEMATIKA NIKAH SIRRI DI INDONESIA Siti Maryam Qurotul Aini; Inna Haqiyatar Rofi’ah
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

The problems of sirri marriage in Indonesia can be described in terms of causative factors, law and legal consequences. Factors behind the occurrence of sirri marriages include obstacles to polygamy, pregnancy out of wedlock, age factors, economic factors and others. Although syar'i sirri marriage has fulfilled the pillars and conditions of marriage, due to the absence of marriage registration as mandated by the Marriage Law in Indonesia, sirri marriage does not have legal certainty and has an impact on the parties. The impact of sirri marriage is generally detrimental to women and children born in sirri marriage. Of course this must be anticipated by taking various steps, including the socialization of the importance of registering marriages. Thus the phenomenon of the rise of sirri marriages does not continue to be repeated and cause various problems.
PERKAWINAN POLIGAMI DI INDONESIA Syaiful Muda’i; Rizki Azna Finurika
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

Polygamous marriage has been a controversial issue throughout history between the pros and cons. For those who support the existence of polygamous marriages, they read QS. al-Nisa' verse 3 with an emphasis on the permissibility of a man to marry up to 2,3,4 women. As for those who are against polygamy, they read QS. al-Nisa' verse 3 by focusing on the potential for injustice caused by polygamy so that the monogamy system should be upheld. Polygamy in Indonesia as an emergency way in a marriage, is regulated in law. Several reasons are needed to allow polygamy to occur, as well as the technical rules that accompany it. This shows that polygamy cannot just be done without looking at the underlying reasons.
IDDAH PERPEKTIF IMAM SYAMSUDDIN AL-SARAKHSI Afiful Huda; Ahmad Zainal Ma’arip
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

One of the legal consequences of breaking up a marriage is the iddah that must be lived by the wife. This article will discuss the opinion of Imam Syamsuddin al-Sarakhsi, a prominent member of the Hanafyah school of thought regarding iddah. Al-Sarakhsi explained that it is not good for a woman who is divorced ba'in or raj'i to leave the house because she is still in her 'iddah period. For a woman whose husband has passed away, her Iddah is four months and ten days. In addition to having to comply with 'Iddah, a woman for a woman whose husband has left her must also carry out 'Ihdad. 'Ihdad is a condition where a wife must refrain or mourn for four months and ten days. During that time, the wife should express her grief by not adorning herself, not wearing perfume, not wearing eye shadow and not leaving the house. Al Mabsut also explained about the 'iddah of women who have reached puberty and women who have reached menopause and their daughters, whether they are free women or slaves who are not yet free. The iddah of a woman whose husband has died is not valid except with a valid marriage, whether married or not, whether she is young or old. Even if the woman is an independent Muslim woman or a married person. Among them said, women have 2 iddah namely long iddah for a year and short iddah for 4 months and 10 days, as Allah says in (QS. Al-Baqarah [2]: 240). The perfect Iddah is for one year, although it is sufficient for 4 months and 10 days as relief for the woman. Women are also allowed to leave the house during 'iddah when if the woman does not leave the house then she cannot provide for her life or that of her family.
RESPON KHI DAN HUKUM PERKAWINAN DI INDONESIA TERHADAP PERKAWINAN WANITA HAMIL DI LUAR NIKAH Ahmad Mustakim; Hasyim Arifuddin
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

Pernikahan wanita yang hamil di luar nikah” maksudnya adalah akad nikah yang dilakukan oleh seorang wanita pada saat ia sedang dalam keadaan hamil (mengandung janin dalam perutnya) sebagai akibat dari terjadinya hubungan kelamin antara dirinya dengan seorang lelaki yang menghamilinya atau lelaki yang bukan menghamilinya, dimana hubungan kelamin tersebut dilakukan di luar ikatan akad nikah. Undang-Undang Perkawinan Nomor 1 Tahun 1974 tentang Perkawinan secara eksplisit tidak ada mengatur tentang perkawinan wanita hamil tetapi secara implisit ada yaitu dalam Pasal 2 ayat (1) bahwa: “ perkawinan adalah sah, apabila dilakukan menurut hukum masing-masing agamanya dan kepercayaannya itu”. Dengan demikian Perkawinan wanita hamil karena zina sah sesuai dengan pasal 2 ayat 1 Undang-Undang Perakwinan Nomor 1 Tahun 1974 dan juga harus memenuhi syarat- syarat sahnya suatu perkawinan. Adapun KHI berpendapat bahwa hukumnya adalah sah menikahi wanita hamil akibat zina bila yang menikahinya adalah lelaki yang menghamilinya. Namun, apabila yang menikahi wanita tersebut adalah bukan lelaki yang menghamilinya maka hukumnya tidak sah. Hal ini tercantum dalam bab VIII tentang kawin hamil pasal 53 KHI.
NUSYUZ DAN SYIQAQ SERTA FUNGSI HAKAMAIN DALAM KASUS SYIQAQ Abdul Hafidz Miftahuddin; Amilatun Nafiah
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

The rift in the household comes from the failure of the rules set by Allah in the life of husband and wife according to their rights and obligations. Thus Allah anticipates the possibility of divorce and places divorce as the last alternative that cannot be avoided. Things that can occur as a sign of a family breakdown include nusyuz and syiqaq. Including nusyuz acts, namely the wife is reluctant, even refusing to comply with her husband's invitation, even though she is busy doing something. Syiqaq arises when the husband or wife or both do not carry out the obligations that must be borne by them. If the husband and wife are unable to resolve the conflict, then it becomes the obligation of the Muslim congregation to prioritize the obligations of the families of both parties to reconcile it through the presence of hakamain.
KEABSAHAN SAKSI DALAM PERNIKAHAN MENURUT HUKUM ISLAM Hafidhul Umami; Qurratul Aini
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

A marriage witness is a person who sees, hears, or knows about an event/occurrence of a marriage contract between the marriage guardian/representative and the prospective husband/representative with the aim that they will be able to provide the necessary information in the interest of the marriage case that they know about. The presence of witnesses in a marriage contract is a determinant of whether or not the marriage contract is valid. The legal basis for witnesses in marriage consists of the Al-Qur'an and Hadith. Certain conditions that can be appointed as a witness in the marriage contract are a Muslim man, fair, aqil, mature, not impaired memory and not deaf or deaf (Article 25 KHI).
INTERFAITH MARRIAGE DALAM PERSPEKTIF AL-QUR’AN DAN SUNNAH M. Burhanuddin Ubaidillah; M. Adib Atho’urrochim
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

There is no concrete definition of Interfaith Marriage other than marriages conducted where each bride and groom have different religious beliefs, because basically interfaith marriages or mixed marriages are prohibited both by positive law and by the laws of each religion in Indonesia . The phenomenon raised by Nurcholish in his work Menjawab 101 Masalah Nikah Beda Agama proves that many couples hold interfaith marriages both in Indonesia and not in other countries. The interfaith marriage referred to here is the marriage of a Muslim man to a non-Muslim woman or vice versa, the marriage of a Muslim woman to a non-Muslim man. Therefore, there is a need for a comprehensive explanation of the law on interfaith marriages. This article focuses on three types of interfaith marriage in the perspective of the Koran and Sunnah. First, the marriage of a Muslim man to a polytheist woman (musyrikah). Second, the marriage of Muslim men to Ahl al-Kitab (Kitabiyyah) women. Third, the marriage of Muslim women to non-Muslim men, whether polytheists or Ahl al-Kitab (Kitab).
PERKAWINAN DI BAWAH UMUR DALAM HUKUM ISLAM DAN HUKUM PERDATA DI INDONESIA Muhammad Shinwanuddin; M. Misbahul Amin
JAS MERAH: Jurnal Hukum dan Ahwal al-Syakhsiyyah Vol. 2 No. 2 (2023): Mei 2023
Publisher : ADIDAS: Asosiasi Dosen Syari'ah STAI Darussalam Nganjuk

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Abstract

Islam tidak menentukan secara mutlak batas umur untuk perkawinan. Akan tetapi dalam Undang-Undang Nomor 16 Tahun 2019 perubahan UU Nomor 1 Tahun 1974 tentang perkawinan, menyebutkan batasan usia nikah, baik laki-laki mapun perempuan adalah 19 tahun. Meskipun demikian, hukum perkawinan indonesia memberikan satu aturan yang dapat dijadikan sebagai solusi untuk melegimitasi perkawinan bagi pasangan usia muda. Untuk dapat melangsungkan perkawinan seorang yang belum mencapai umur 21 (dua puluh satu) tahun harus mendapat izin dari kedua orang tua. Akan tetapi perlu diperhatikan bahwa ada beberapa dampak yang timbul dari perkwinan di bawah umur, yaitu Meningkatnya angka pertumbuhahan penduduk, adanya ancaman bagi kesehatan ibu dan anak. Dampak baiknya adalah usia subur dan produktif, terhindar dari kemaksiatan dan terbentuknya kasih sayang.

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