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Qiyas : Jurnal Hukum Islam dan Peradilan
Published by Universitas Islam Negeri Fatmawati Sukarno Bengkulu
ISSN : 25033794     EISSN : 2686536X     DOI : 10.29300/qys.v10i2
Core Subject : Religion, Economy, Humanities, Social,
Religion Humanities Economics, Econometrics & Finance Environmental Science Law, Crime, Criminology & Criminal Justice Social Sciences
Qiyas : Jurnal Hukum Islam dan Peradilan pernah mengalami kerusakan servers jurnal secara total (di hack), yang mengakibatkan semua artikel yang sudah dipublish mulai Vol.1 No.1 2019 s-d Edisi tahun 2023 hilang semua. Maka untuk menghindari kekosongan artikel tim pengelola melakukan upload ulang artikel tersebut secara quicksubmite. Qiyas : Jurnal Hukum Islam dan Peradilan di tahun 2022 telah merubah institusi/lembaga penerbit dari IAIN Bengkulu menjadi UIN Fatmawati Sukarno Bengkulu. Hal ini sesuai dengan Peraturan Presiden Republik Indonesia Nomor 41 Tahun 2021 tentang Perubahan status IAIN Bengkulu menjadi UIN Fatmawati Sukarno Bengkulu
Arjuna Subject : Ilmu Pengambilan Keputusan (semua kategori) - Ilmu Pengambilan Keputusan (Lain-Lain)
Articles 224 Documents
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Dinamika Pencatatan Perkawinan di Indonesia Agustin Hanapi; Shoim Shoim
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 9, No 2 (2024): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v9i2.5388

Abstract

Abstract: Apart from being regulated through Islamic law, the rules regarding marriage are sourced from the Al-Qur'an and hadith, in the dynamics of the state in Indonesia, marriage is also regulated in laws and government regulations. In the Marriage Law Number 1 of 1974 as amended by Law Number 19 of the year, marriages are required to be registered, but in fact many people are reluctant to register these marriages, so many people call them sirri marriages, the meaning of sirri marriage is marriage. which is valid because it is carried out in accordance with the provisions of religious law, namely by fulfilling the pillars and conditions of marriage, but the marriage does not receive state recognition because it is not registered. Siri marriages cause many problems, especially legal problems in the family, such as the absence of legal recognition of the marriage and other problems that follow such as the status of children who do not get marriage certificates, other family rights, especially the rights of women (wives) and children who often does not receive recognition from his father and/or his father's family, such as receiving maintenance and inheritance rights from his father. Marriage registration is actually an effort to provide legal protection for families regarding the rights that must be obtained properly from a marriage, and marriage registration, although not prescribed in the Islamic religion, is actually not in conflict with Islamic law and is even recommended with the aim of avoiding harm and problems that arise. it may occur later in the family.Keywords: Family, Marriage, Siri, Islamic Law, Laws and Registration. Abstrak : Aturan mengenai perkawinan selain diatur melalui syariat Islam yaitu bersumber dari Al-Qur’an dan hadits, dalam dinamika bernegara di indonesia Perkawinan Juga diatur di dalam Undang-Undang dan Peraturan Pemerintah. Didalam Undang-undang perkawinan Nomor 1 tahun 1974 sebagaimana telah dirubah melalui Undang-undang Nomor 19 tahun bahwa Perkawinan wajib untuk dicatatkan, namun pada faktanya banyak masyarakat yang enggan mencatatkan perkawinan tersebut, sehingga banyak yang menyebutnya dengan istilah perkawinan sirri, pengertian perkawinan sirri adalah perkawinan yang sah karena dilaksanakan sesuai dengan ketentuan hukum agama, yaitu dengan terpenuhinya rukun dan syarat perkawinan, hanya saja perkawinan tersebut tidak mendapat pengakuan negara karena tidak tercatat. perkawinan siri banyak menimbulkan problem terutama problem hukum dalam keluarga, seperti tidak adanya pengakuan hukum terhadap perkawinan tersebut dan problem lain yang mengikutinya seperti status anak yang tidak mendapatkan akte nikah, hak-hak keluarga lainnya terutama hak-hak perempuan (istri) dan anak yang sering tidak mendapat pengakuan dari bapak dan atau keluarga bapaknya seperti untuk mendapat hak nafkah dan waris dari bapaknya. Pencatatan perkawinan sesungguhnya adalah upaya untuk memberikan perlindungan hukum bagi keluarga terhadap hak-hak yang harus didapatkan sebagaimana mestinya dari sebuah perkawinan, dan pencatatan perkawinan meski tidak disyariat dalam agama Islam tetapi sesungguhnya tidak bertentangan dengan hukum Islam dan bahkan dianjurkan dengan tujuan menghindari kemudaratan dan problem yang mungkin akan terjadi di kemudian hari dalam keluarga.Kata kunci : Keluarga, Kawin, Siri, Hukum Islam, Undang-Undang dan Pencatatan.
PELAKSANAAN PERNIKAHAN DI BALAI NIKAH PASCA BERLAKUNYA PERATURAN PEMERINTAH NOMOR 19 TAHUN 2015 TENTANG PENERIMAAN NEGARA BUKAN PAJAK (Studi di Kantor Urusan Agama Kecamatan Ratu Agung Kota Bengkulu) Ali Warman
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 3, No 2 (2018): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v3i2.1312

Abstract

This study discusses the implementation of the determination of Integrated  Marriage of The formulation of this re- search  are: Firstly, how is the society’s response to the enactment of Government Regulation  No. 19 of 2015  on Non-Tax  State Revenue in the Ministry of Religious Affairs? Second, what factors cause  the community to carry out marriage  in the Central Marriage on KUA Kecamatan Ratu Agung?The  type of this research  is descriptive research  with sociological juridical approach. Data collection using interview technique, observation, documentation. This study concludes  that: Firstly, the public welcomes a positive response to the enactment of Government Regulation No. 19 of 2015. The regulation is considered as the government’s new breakthrough to discipline the marriage  cost so as to minimize illegal levies. In addition, people  with limited economic abil- ity who want to get married  is greatly helped  by the existence  of this provision.  If previously the cost of marriage  is felt by them is quite high, with this provision they can perform the marriage  for free with the condition must be implemented in the Office of Religious Affairs and at work hours. Of course this gets a positive response from the community, because it is very helpful espe- cially for the middle to lower society. Secondly,  the factors that cause the community to carry out marriage  in the marriage  hall at the Office of Religious Affairs of Ratu Agung District are economic factors and work permits. In general, informants  stated that getting married  in the Office of Religious Affairs without cost so as to ease the financial burden. In addition, the informant  was married  in the Office of Religious Affairs of Ratu Agung Sub-district due to the reason  of the work permit which was not long
Penerapan Fikih Moderasi Beragama di Lingkungan Pondok Pesantren (Studi Deskriptif di Pondok Pesantren Cipasung Tasikmalaya, Mahad Darul Arqam Garut, dan Pesantren Miftahul Huda II Bayasari Ciamis, Jawa Barat) Mustofa Mustofa; Dewi Sadiah
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 10, No 2 (2025): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v10i2.9236

Abstract

Abstracts: This study aims to describe the implementation of Islamic jurisprudence of religious moderation (fiqh al-wasathiyyah) in three Islamic boarding schools in West Java, namely Cipasung Islamic Boarding School in Tasikmalaya, Darul Arqam Islamic Boarding School in Garut, and Miftahul Huda II Bayasari Islamic Boarding School in Ciamis. The study employs a descriptive-analytic method with a qualitative approach. Data were collected through observation, interviews, and documentation. The findings show that the objectives of implementing religious moderation in these institutions align with their vision and mission to nurture students with noble character, broad insight, tolerance, patriotism, and a moderate attitude in practicing Islam. The methods applied in Cipasung include lectures, discussions, question-and-answer sessions, seminars, training, and supervision. Darul Arqam Garut employs exemplary behavior, habituation, advice, audiolingual practice, affection, and the reward–punishment system. Meanwhile, Miftahul Huda II Bayasari applies tahfidz (Qur’an memorization), wahdah, jama’, advice, and habituation methods. The results indicate significant behavioral changes among students, reflected in their increased tolerance, respect for others, responsibility, and moderate religious attitudes. Thus, the implementation of fiqh al-wasathiyyah in Islamic boarding schools has proven effective in shaping students’ balanced character between knowledge, faith, and morality.Keywords: Fiqh of Religious Moderation, Islamic Boarding School, Tolerance, Islamic Education, Student Independence. Abstrak: Penelitian ini bertujuan untuk mendeskripsikan penerapan fikih moderasi beragama di tiga pondok pesantren di Jawa Barat, yaitu Pondok Pesantren Cipasung Tasikmalaya, Pondok Pesantren Darul Arqam Garut, dan Pondok Pesantren Miftahul Huda II Bayasari Ciamis. Penelitian ini menggunakan metode deskriptif-analitik dengan pendekatan kualitatif. Data diperoleh melalui observasi, wawancara, dan dokumentasi. Hasil penelitian menunjukkan bahwa tujuan penerapan fikih moderasi beragama di ketiga pesantren tersebut sejalan dengan visi dan misi lembaga, yaitu membentuk santri yang berakhlak mulia, berwawasan luas, toleran, cinta tanah air, dan berjiwa moderat. Metode penerapan fikih moderasi beragama di Pondok Pesantren Cipasung meliputi ceramah, diskusi, tanya jawab, seminar, latihan, dan pengawasan. Di Pondok Pesantren Darul Arqam Garut, metode yang digunakan meliputi keteladanan, pembiasaan, nasihat, audiolingual, kasih sayang, serta reward dan punishment. Sementara itu, di Pondok Pesantren Miftahul Huda II Bayasari Ciamis digunakan metode tahfidz, wahdah, jama’, nasihat, dan pembiasaan. Hasil penerapan menunjukkan adanya perubahan perilaku santri menjadi lebih toleran, saling menghormati, bertanggung jawab, dan moderat dalam beragama. Dengan demikian, penerapan fikih moderasi beragama di lingkungan pesantren terbukti efektif dalam membentuk karakter santri yang seimbang antara ilmu, iman, dan akhlak.Kata kunci: Fikih Moderasi Beragama, Pondok Pesantren, Toleransi, Pendidikan Islam, Kemandirian Santri.
PENOLAKAN ITSBAT NIKAH PERKAWINAN ANAK DIBAWAH UMUR DI PENGADILAN AGAMA MANNA DALAM PENETAPAN PERKARA NOMOR 0092/ Pdt.P/2018/PA.Mna PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF M. Amin
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 6, No 1 (2021): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v6i1.2985

Abstract

Abstract: The formulation of the problem in this study is how the judge’s consideration in rejecting the marriage status of underage children in the determination of Number 0092 / Pdt.P / 2018 / PA.Mna; What is the legal status and impact of marriage for minors in the determination of Number 0092 / Pdt.P / 2018 / PA.Mna according to Islamic law and positi law. This type of research is descriptive qualitative. Data collection techniques used were observation, interviews, and documentation. The results of the study, that the judge’s consideration in rejecting the marriage of a minor in the determination of Number 0092 / Pdt.P / 2018 / PA.Mna is Marriage Law Number 1 of 1974 Article 7 paragraphs (1) and (2) which states that Marriage is only permitted if the male has reached the age of 19 and the woman has reached the age of 16. In case of deviation from paragraph (1) of this article, dispensation may be requested from a court or other official. If there is a rejection of the marriage certificate, then the marriage does not have legal force, because the marriage has not been registered at the KUA or the civil registry office. The legal status and impact of the marriage of minors in the determination of Number 0092 / Pdt.P / 2018 / PA. Meaning according to Islamic law and positive law is: a) if both parents are divorced, the child is difficult to obtain property because legally the marriage is considered never occurs by State. The relationship between children and property is gono gini, because the father or mother continues to care for and educate their children solely on the basis of the child’s interests, the father is responsible for all the care and education of the child, if in fact the father cannot fulfill this obligation, the court can determine that the mother shared the costs. b) The wife and children are also not entitled to support and inheritance if the husband dies. c) Children have difficulty obtaining a birth certificate because their parents do not have a marriage certificate. Keywords: Rejection of itsbat marriage, marriage of minors. Abstrak: Rumusan permasalahan dalam penelitian ini adalah bagaimana pertimbangan hakim dalam menolak itsbat nikah perkawinan anak dibawah umur pada penetapan Nomor 0092/Pdt.P/2018/PA.Mna; Bagaimana status hukum dan dampak perkawinan anak dibawah umur pada penetapan Nomor 0092/Pdt.P/2018/PA.Mna menurut hukum Islam dan hukum positi. Jenis penelitian adalah deskriptif kualitatif. Teknik pengumpulan data yang digunakan adalah observasi, wawancara, dan dokumentasi. Hasil penelitian, bahwa pertimbangan hakim dalam menolak itsbat nikah perkawinan anak dibawah umur pada penetapan Nomor 0092/Pdt.P/2018/PA.Mna adalah Undang-undang perkawinan Nomor 1 Tahun 1974 Pasal 7 ayat (1) dan (2) yang menyatakan bahwa perkawinan hanya di izinkan jika pihak pria sudah mencukupi umur 19 tahun dan pihak wanita sudah mencapai umur 16 tahun. Dalam hal penyimpangan terhadap ayat (1) pasal ini dapat meminta dispensasi kepada pengadilan atau pejabat lain. Apabila terjadi penolakan itsbat nikah maka perkawinan itu belum mempunyai kekuatan hukum, karena perkawinannya belum dicatatkan di KUA atau kantor catatan sipil. Status hukum dan dampak perkawinan anak dibawah umur pada penetapan Nomor 0092/Pdt.P/2018/PA.Mna menurut hukum Islam dan hukum positif adalah: a) jika kedua orang tuanya bercerai anak sulit mendapatkan harta gono gini karena secara hukum pernikahannya dianggap belum pernah terjadi menurut Negara. Hubungannya anak dengan harta gono gini, karena bapak atau ibu tetap memelihara dan mendidik anak-anaknya semata-mata berdasarkan kepentingan anak, bapak yang bertanggung jawab atas semua pemeliharaan dan pendidikan anak itu, bilamana bapak dalam kenyataan tidak dapat memenuhi kewajiban tersebut, pengadilan dapat menentukan bahwa ibu ikut memikul biaya tersebut. b) Istri dan anak juga tidak berhak atas nafkah dan warisan jika suami meninggal dunia. c) Anak kesulitan mendapatkan akta kelahiran sebab orang tuanya tidak mempunyai akta nikah. Kata kunci : Penolakan itsbat nikah, perkawinan anak dibawah umu
PENYELESAIAN SENGKETA PERKAWINAN MELALUI PERADILAN ADAT DI KECAMATAN TANJUNG KEMUNING Marpensory Marpensory
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 2, No 1 (2017): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v2i1.466

Abstract

Marriage disputing that led to send a letter of divorce to the wife, so traditional authorities do mediation session for the peace of process, traditional  authorities seek to reconcile the husband and wife. When the peace can not be reached, so that the status  of husband and  wife officially divorced,  then  customs will hold treaty / agreement with a content that when the two sides will conduct a marriage with another person, a husband or wife will not demand to the authorities, the letter of the agreement signed on the stamp 6000 is known  by the traditional  authorities. There are three  issues  that must be studied in this thesis, namely: (1) How to solve the disputing processes conducted by the customary court ?, (2) How is the effectiveness of traditional  justice in reducing the number of divorce? (3) How is the legality of the customary verdict against divorce case ?. The purpose of this study was to determine how to resolve the dispute marriages customary justice, determine the  effectiveness of traditional  justice  in reducing the  divorce  rate  and  the  legality of the  decision Knowing customary in divorce  cases in the  district  of TanjungKemuning. In this  study,  using  field research, with  a qualitative descriptive research. To collect the data studied using interviews, literature  review and documentation. From these results it can be concluded that there  were  40 cases of disputes that separated in villages in district of tanjungkemuning as many as 24 cases successfully reconciled by traditional  authorities in the district of tanjungkemuning. The process is carried out emphasizes the nature  of kinship, not entailing excessive cost so the effective result that households back in harmony. The legality of the decision of customs that promote the agreement of both sides of husband and wife to the dispute are legal standing when tested with the theory of legal certainty of the decision does not have binding legal force because according to Law No. 1 of 74 Article 39, paragraph 1 says “Divorce can only be done  in courtroom after the court concerned to try and not managed to reconcile the two sides Similarly, the Islamic Law Compilation  (KHI) article 155 it is said that” “Divorce can only be done  in front of the Religious court after the Religious courts are tried and did not succeed to reconcile both sides.”
Implementasi dan Eksistensi Poligami di Negara-Negara Muslim Abrian Tanjung
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 10, No 1 (2025): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v10i1.7699

Abstract

Abstracts: The practice of polygamy nowadays is very popular and has reaped many pros and cons among society in particular and in various Muslim countries in general, there are those that legalize it and there are also those that strictly prohibit the practice of polygamy, and there are even some countries that provide punishments in the form of fines or imprisonment. , therefore the author will always try to explain through this article how the practice of polygamy exists in various Muslim countries in various corners of Muslim countries. Writing this article uses the bibliography method (library research). Polygamy law in various Muslim countries is divided into three; first, countries that prohibit polygamy, for example Tunisia, Afghanistan and Türkiye. Second, Muslim countries that limit polygamy, for example Indonesia, Egypt, Somalia, Iran and Malaysia. Third, the country that liberates it as widely as possible is Saudi Arabia. The differences in punishing polygamy in various Muslim countries cannot be separated from First, the system which still applies conventional fiqh as basic (basic) law and tries to apply it in all aspects of human relations as a whole. . Here, Islamic law is understood textually-literally as stated in religious texts. Second, a system that abandons conventional fiqh and replaces it with completely secular law. Third, a system that tries to take a moderate path between two extreme legal systems, namely implementing Islamic law fully and a system that completely rejects Islamic law.Keywords: Polygamy, State, Muslims. Abstrak : Praktik poligami pada zaman sekarang sangat populer dan menuai banyak pro dan kontra dikalangan masyarakat terkhusus dan diberbagai negara muslim pada umumnya, ada yang melegalkan dan adapula yang melarang keras praktik poligami bahkan tidak tanggung tanggung ada pula beberapa negara yang memberikan hukuman baik berupa denda maupun bentuk pemenjaraan, oleh karena itu penulis akan senantiasa berupaya menjelaskan melalui artikel ini bagaimana eksistensi praktik poligami di berbagai negara muslim di berbagai penjuru negara muslim. Penulisan artikel ini menggunakan metode kepustakaan (library research). Hukum poligami diberbagai negara-negara muslim dibagi menjadi tiga; pertama, negara yang melarang poligami, contohnya negara Tunisia, Afganistan dan Turki. Kedua, negara muslim yang membatasi poligami, contohnya Indonesia, Mesir, Somalia, Iran dan Malaysia. Ketiga, negara yang membebesakan seluas- luasnya adalah negara Saudi Arabia.Perbedaan dalam menghukumi poligami diberbagai Negara-Negara Muslim tidak terlepas dari Pertama, Sistem yang masih memberlakukan fiqh konvensional sebagai hukum asasi (pokok) dan berusaha untuk menerapkanya dalam segala aspek hubungan kemanusiaan secara utuh. Di sini, hukum Islam dipahami secara tekstual-literal sebagaimana yang tercantum dalam teks-teks agama. Kedua, Sistem yang meninggalkan fiqh konvensional dan menggantinya dengan hukum yang sama sekali sekuler. Ketiga, Sistem yang mencoba mengambil jalan moderat di antara dua sistem hukum yang ekstrim yakni menerapkan hukum Islam secara penuh dan sistem yang sama sekali menolak hukum Islam.Kata kunci: Poligami, Negara, Muslim.
Perceraian Di Bawah Tangan Dan Dampaknya Terhadap Anak Persfektif Hukum Islam Dan Hukum Positif (Studi Kecamatan Kelam Tengah Kabupaten Kaur) Budi Harnawan
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 9, No 1 (2024): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v9i1.2885

Abstract

Abstract: The formulation of the problem that will be raised in this research is: What is the phenomenon of underhanded divorce in Kelam Tengah District, Kaur Regency? This research uses empirical juridical methods or field research, namely direct research into the field, where the researcher visits the research object. The results of this research are the phenomenon of divorce under the hand in Kelam Tengah District, Kaur Regency where people carry out divorce under the hand for no reason. the costs of filing a divorce through court as well as the culture or social environment where managing a divorce through court is very difficult and expensive. That divorce that occurs under the hand, has a negative impact on several children who are victims. These children do not get the rights that their father should fulfill, both material and non-material rights. As a result, the responsibility for caring for these children must be borne by the mother alone or the child with the father and there is no mother figure. Apart from that, divorcees who want to remarry also face difficulties: in proving their status as widowers or divorcees because they do not have a valid divorce certificate from the competent authority. This causes them to tend to marry informally. The impact of underhanded divorce in Kelam Tengah District, Kaur Regency on children from an Islamic law perspective, the first phenomenon is underhanded divorce according to Islamic law, then the impact on children according to Islamic law is that Wahbah al-Zuhaili in his book al -Figh al-Islami wa Adillatuhu explains that what The basis or cause of a father's obligation to support a child, even if the divorce is outside of court, apart from being caused by the birth relationship between the father and the child, is the condition of the child who is in need of shopping.Keywords: Divorce, Underhand, Children Abstrak: Rumusan masalah yang akan diangkat dalam penelitian ini yaitu: Bagaimana fenomena perceraian dibawah tangan di Kecamatan Kelam Tengah Kabupaten, Kaur 2.Bagairnana darnpak perceraian dibawah tangan di Kecamatan Kelam Tengab Kabupaten Kaur terhadap anak persfektif hukum Islarn. Penelitian ini menggunakan metode yuridis empiris atau field research (penelitian lapangan) yaitu penelitian langsung ke lapangan, dimana peneliti mengunjungi obje penelitian- Adapun hasil penelitian ini adalah Fenomena perceraian dibawah tangan di Kecamatan Kelam Tengah Kabupaten Kaur dimana masyarakat melakukan perceraian dibawah tangan dengan alasan tidak ada biaya dalam mengajukan perceraian melalui pengadilan serta budaya atau lingkungan sosial dimana rnengurus perceraian melalui pengadilan sangat sulit dan mahal, Bahwa perceraian yang terjadi dibawah tangan, memiliki dampak buruk bagi beberapa anak yang menjadi korban. Anak-anak tersebut tidak mendapatkan hak-hak yang seharusnya dipenuhi oleh ayah mereka, baik hak materi maupun non-materi. Akibatnya, tanggung jawab merawat anak-anak tersebut harus ditanggung oleh ibu sendirian ataupun anak bersama ayah dan tidak ada sosok seorang ibu. Selain itu, para pelaku perceraian yang ingin menikah lagi juga menghadapi kesulitan: dalam membuktikan status mereka sebagai duda atau janda karena tidak ada akta cerai yang sah dari instansi berwenang. Hal ini menyebabkan mereka cenderung menikah secara tidak resmi. Dampak perceraian dibawah tangan di Kecamat Kelam Tengah Kabupaten Kaur terhadap anak persfektif hukum Islam, fenomena yang pertama perceraian bawah tangan menurut hukurn Islam selanjutnya dampaknya terhadap anak menurut Hukum Islam bahwa Wahbah al-Zuhaili dalam bukunya al-Figh al-Islami wa Adillatuhu menjelaskan bahwa yang menjadi, landasan atau sebab kewajiban seorang ayah untuk menafkahi anak, meskipun perceraiananya di luar pengadilan selain disebabkan adanya hubungan nasab antara ayah dengan anak, adalah kondisi anak yang sedang membutuhkan pernbelanjaanKata kunci: Perceraian, Bawah Tangan, Anak.
Sanksi Hukum Poligami Tanpa Izin Pengadilan Agama Dalam Kitab Undang-Undang Hukum Pidana Ditinjau Dari Hukum Islam Raflisman Raflisman
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 1, No 1 (2016): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v1i1.238

Abstract

Sanctions Against The Polygamist Without Permission Of Religious Courts In The Perspective Of Book Of Criminal Law Based On Islamic Law. This study raised the issue of people who marry without permission polygamist Islamic Court may be sanctioned in accordance with Article 55 of the Criminal Code and the Islamic legal review of legal sanctions those who marry without permission polygamist Islamic Court under Article 55 of the Criminal Code. The purpose of this study was to determine the polygamists who marry without the permission of the Religious Court may be sanctioned in accordance with Article 55 of the Criminal Code and to know the Islamic legal review of legal sanctions those who marry without permission polygamist Islamic Court under Article 55 of the Criminal Code. This research uses normative juridical method, with the primary law legal materials and secondary law, after law materials collected and then selected and refined by considerations of reliability (honesty) and validity (validity) and then analyzed by juridical qualitative deductive method. From the results of the study showed that people who marry without permission polygamist religious court essentially can not be subject to criminal sanctions under Article 55 of the Criminal Code before the polygamist gets criminal sanctions first. When polygamist has gained criminal sanctions, then the people who marry polygamist can be penalized inclusion as contained in Articles 55 and 57 of the Criminal Code. While the law sanctions those who marry without permission polygamist religious courts in the review of Islamic law no difference is no difference polygamists and people who marry polygamist gets the same punishment between direct actors and indirect actors, for he has done each of these makers including jarimah ta’zir and punishment also sentenced ta’zir. While Personality ‘jarimah ta’zir not separate between one and the other ta’zir jarimah.
Strategi Manajemen Perubahan dalam Menghadapi Disrupsi Teknologi Perspektif Hukum Islam Rizki Pratiwi Harahap; Nurhalimah Lubis; Syarifah Isnaini
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 9, No 2 (2024): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v9i2.6449

Abstract

Abstracts: This article explains how the management of change process makes the company more developed in facing technological disruption. The method used is literature review with a qualitative approach. The results in this research show that implementing an effective sustainable innovation management strategy is a good strategy, but, this strategy certainly requires the role of company leaders and employees from all lines in the company. To ensure the success of the management of change strategy, the Company must also ensure that it follows each stage of change management starting from the change identification stage, the change planning stage, the change implementation stage, and the evaluation and feedback stage. With the right strategy, companies can increase their competitiveness, adapt quickly to technological disruption, and ensure their survival in an increasingly competitive environmentKeywords: Change Management, technological disruption. Abstrak: Penulisan ini menjelaskan tentang bagaimana proses manajemen perubahan menjadikan Perusahaan lebih berkembang dalam menghadapi disrupsi teknologi. Metode yang digunakan dalam penelitian ini adalah literatur review dengan pendekatan kualitatif deskriptif.  Hasil dalam penelitian ini memperlihatkan bahwa penerapan strategi manajemen inovasi   berkelanjutan yang efektif merupakan strategi yang baik, namun strategi tersebut tentu membutuhkan peran dari pimpinan Perusahaan maupun karyawan dari segala lini yang ada di perusahaan.  Untuk memastikan keberhasilan strategi manajemen perubahan, Perusahaan juga harus memastikan mengikuti setiap tahapan dalam manajemen perubahan tersebut dimulai dari tahap identifikasi perubahan, tahap perencanaan perubahan, tahap implementasi perubahan, dan tahap evaluasi dan timbal balik. Dengan strategi yang tepat, perusahaan dapat meningkatkan daya saing, beradaptasi dengan cepat terhadap disrupsi teknologi, dan memastikan   kelangsungan mereka dalam lingkungan yang semakin kompetitif.Kata kunci: Disrupsi Teknologi,  Strategi Manajemen Perubahan.
Lembaga Negara Yang Mengatur Hukum Keluarga Dan Berfungsi Sebagai Penyelesaian Sengketa Hukum Keluarga (Peradilan Agama) Muhammad Fahmi Sanusi; Rizki Mustakim; Rita Sukendar; Ruhiyat Kumbara; Tresna Mugni Abdillah; Usep Saepullah; Ade Jamarudin
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 9, No 1 (2024): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v9i1.2830

Abstract

Abstract : state institution that has the authority to regulate family law as well as function as an institution for settling family law disputes in Indonesia, namely the Religious Courts, this is based on Pancasila and the 1945 Constitution of the Republic of Indonesia which is one of the executors and administrators of judicial power that has an equal position with other courts, then confirmed by the presence of Law No. 14 of 1970 concerning judicial power which was later added and amended by Law N0. 35 of 1999 was later amended by Law no. 48 of 2009 and in its implementation the Religious Courts are under the auspices of the Supreme Court as the Highest Court, of course with the existence of an equalization of the Religious Courts with other courts it gives authority to the Religious Courts to resolve and adjudicate cases under its authority independently. Law No. 7 of 1989 concerning the Religious Courts has explained what is the authority of the Religious Courts to resolve them.Keyword: Religious Courts, disputes and family law Abstrak : Suatu lembaga negara yang memiliki wewenang dalam mengatur hukum keluarga sekaligus berfungsi sebagai lembaga penyelesaian sengketa hukum keluarga di Indonesia yaitu Peradilan Agama, hal ini berdasarkan Pancasila dan Undan-undang Dasar Negara Republik Indonesia 1945 yang merupakan salah satu pelaksama dan penyelenggara kekuasaan kehakiman yang mempunyai kedudukan sejajar dengan peradilan-peradilan lainnya, kemudian dipertegas dengan hadirnya UU No.14 Tahun 1970 tentang kekuasaan kehakiman yang kemudian ditambah dan diubah dengan UU N0. 35 Tahun 1999 kemudian diubah dengan UU No. 48 Tahun 2009 dan dalam pelaksanaannya Peradilan Agama berada di bawah naungan Mahkamah Agung sebagai Pengadilan Tertinggi, tentu dengan adanya penyetaraan Peradilan Agama dengan peradilan lainnya memberikan kewenangan bagi Peradilan Agama untuk menyelesaikan dan mengadili perkara yang menjadi kewenangannya secara mandiri. Undang-undang No. 7 Tahun 1989 tentang Peradilan Agama telah menjelaskan apa saja yang menjadi kewenangan Peradilan Agama untuk menyelesaikannya.Kata kunci: Peradilan Agama, sengketa dan hukum keluarga

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