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ASA
Published by Sekolah Tinggi Ilmu Syariah Abu Zairi Bondowoso
ISSN : 27229882     EISSN : 27229882     DOI : https://doi.org/10.58293/asa.v1i1
Core Subject :
ASA, Journal of Islamic Family Law Studies, is published by Sekolah Tinggi Ilmu Syariah Abu Zairi Bondowoso as a medium for exchanging information and scientific work between lecturers, alumni, students, readers and observers of Family Law, Islamic Family Law, Civil Law , and Islamic Civil Law, as well as to distribute the results of field or laboratory research and literature studies. This journal is published twice a year, namely in February and August. The editor accepts manuscripts that have never been published in other media from lecturers, researchers, students and practitioners with the writing requirements as stated on the back page (instructions for authors). Submitted manuscripts will be evaluated and edited for uniformity in format, terms and other procedures.
Arjuna Subject : -
Articles 65 Documents
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ISTINBAT ABU HANIFAH TENTANG PERNIKAHAN ANAK PEREMPUAN YATIM OLEH WALI NON-MUJBIR Abdul Waris; Adi Fathurrozi
ASA Vol 8 No 1 (2026): FEBRUARI
Publisher : Sekolah Tinggi Ilmu Syariah Abu Zairi Bondowoso

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58293/asa.v8i1.196

Abstract

This article examines Abu Hanifah's method of legal reasoning regarding the marriage of an underage orphan girl by a non-mujbir guardian. The issue is significant because it reflects different constructions of guardianship in Islamic family law, particularly between the Hanafi school and the majority of jurists. This study applies normative legal research through library-based analysis, using conceptual and comparative madhhab approaches. The primary discussion is drawn from Hanafi jurisprudential literature, especially al-Sarakhsi's Al-Mabsut, supported by relevant works on Islamic marriage law and legal theory. The study finds that Abu Hanifah permits agnatic guardians other than the father and grandfather to arrange the marriage of a minor, including an orphan girl, provided that the guardian remains within the recognized order of guardianship. Nevertheless, such permissibility is not absolute because the child is granted khiyar al-bulugh, namely the right to continue or annul the marriage upon reaching puberty. The legal foundation rests on Prophetic reports, traditions of the Companions, and the reasoning that a person who has guardianship after puberty may also exercise guardianship during minority. Abu Hanifah's method is predominantly bayani, while also reflecting Hanafi ra'y through analogical reasoning and legal protection. The article concludes that this classical view should be read methodologically rather than as an unconditional justification for child marriage in contemporary family law codification.
ISU KONTEMPORER HUKUM KELUARGA POLIGAMI DAN TEKANAN HUKUM INTERNASIONALTERHADAP REGULASI HUKUM KELUARGA INDONESIA ALFIAH
ASA Vol 8 No 1 (2026): FEBRUARI
Publisher : Sekolah Tinggi Ilmu Syariah Abu Zairi Bondowoso

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58293/asa.v8i1.210

Abstract

Polygamy is one of the contemporary issues in Indonesian family law that has sparked debate because it relates to Islamic law, national law, and international human rights principles. This study aims to analyze the protection of women’s and children’s rights in Indonesia’s polygamy regulations, examine the influence of international legal pressures and the principle of gender equality on Indonesian family law policy, and explain a model for harmonizing Islamic law and international human rights standards in the regulation of polygamy. This study employs a normative legal methodology using both a statutory and a conceptual approach. Data were obtained through a literature review of relevant legislation, books, and scholarly journals. The results indicate that polygamy regulations in Law No. 1 of 1974 on Marriage and the Compilation of Islamic Law have provided legal protection for women and children through requirements such as court permission, the wife’s consent, financial capacity, and the principle of justice. However, the effectiveness of this protection still faces various obstacles, In the context of harmonization, Indonesia has adopted a moderate approach by continuing to recognize polygamy as part of Islamic law, while imposing legal restrictions to ensure the protection of the rights of women and childrenprimarily due to the practice of “siri” polygamy, which is not legally registered. Furthermore, international legal pressure through CEDAW and the principle of gender equality has influenced Indonesian family law policy by promoting stricter restrictions and oversight of polygamy practices.
REKONSTRUKSI KESETARAAN GENDER DALAM HUKUM KELUARGA ISLAM: ANALISIS TAFSIR QS. AN-NISĀ’ [4]:1, QS. AL-AḤZĀB [33]:35, QS. AR-RŪM [30]:21, DAN QS. AN-NISĀ’ [4]:34 DALAM PERSPEKTIF MAQĀṢID AL-SYARĪ‘AH KONTEMPORER Miftahul Qodril R.
ASA Vol 8 No 1 (2026): FEBRUARI
Publisher : Sekolah Tinggi Ilmu Syariah Abu Zairi Bondowoso

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58293/asa.v8i1.218

Abstract

The issue of gender equality in Islamic family law is a continuously evolving theme within contemporary Islamic legal discourse. Various criticisms directed at Islamic family law often stem from the assumption that certain classical jurisprudence (fiqh) rulings place women in a subordinate position relative to men. Conversely, many contemporary Muslim scholars argue that such inequalities result from patriarchal interpretations of religious texts rather than the core substance of Islamic teachings. This study aims to analyze the concept of gender equality in the Qur'an by examining Surah An-Nisā’ [4]:1, Surah Al-Aḥzāb [33]:35, Surah Ar-Rūm [30]:21, and Surah An-Nisā’ [4]:34, as well as to explore its implications for contemporary Islamic family law reform. Utilizing a qualitative methodology with a library research approach, the analysis is conducted through thematic exegesis (tafsīr maudhū‘ī), contextual hermeneutics, the theory of maqāṣid al-sharī‘ah, and the reciprocal (mubādalah) approach. The findings demonstrate that the Qur'an affirms ontological, spiritual, and social equality between men and women. The concept of qawwāmah in Surah An-Nisā’ [4]:34 does not denote male superiority, but rather represents a moral and social responsibility to safeguard family welfare. This study proposes a reconstruction of Islamic family law that redefines the spousal relationship as an equal partnership grounded in principles of justice, public interest (maṣlaḥah), and human dignity. These findings are expected to contribute to the development of an Islamic family law framework that is more responsive to contemporary social dynamics while upholding foundational Islamic values.
PENCATATAN PERKAWINAN SEBAGAI INSTRUMEN PERLINDUNGAN KELUARGA : ANALISIS MASLAHAH MURSALAH PERSPEKTIF USUL FIQH Dwi Dasa
ASA Vol 8 No 1 (2026): FEBRUARI
Publisher : Sekolah Tinggi Ilmu Syariah Abu Zairi Bondowoso

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58293/asa.v8i1.223

Abstract

Marriage registration is a crucial component of contemporary Islamic family law, as it ensures legal certainty of marital status, provides proof of legal relations, and safeguards the rights of family members. However, state administrative registration was not established as a pillar (rukn) or valid condition (syaraṭ) for marriage within classical jurisprudence (fiqh) frameworks. This study aims to analyze the legal standing of marriage registration in Indonesian Islamic family law and evaluate its normative legitimacy through the concept of public interest (maṣlaḥah mursalah) from an uṣūl al-fiqh perspective. Applying normative legal research methods, this study uses statutory and conceptual approaches. Legal materials were analyzed qualitatively using descriptive-analytical and argumentative methods, drawing on marriage regulations, classical jurisprudence literature, uṣūl al-fiqh, and contemporary Islamic family law studies. The results indicate that marriage registration is more appropriately categorized under contract documentation (tawthīq al-‘aqd) rather than as a new pillar of marriage. It serves preventive, evidential, and protective functions in safeguarding the legal consequences of marriage. From the perspective of maṣlaḥah mursalah, registration derives legitimacy because it does not contradict sacred texts (naṣṣ), yields genuine public benefits, and protects lineage, property, and family relations with certainty. This study emphasizes that maṣlaḥah mursalah functions not only to legitimize registration requirements, but also serves as a critical instrument to evaluate whether registration regulations effectively deliver family protection in a manner that is fair, proportional, and aligned with the higher objectives of Islamic law (maqāṣid al-sharī‘ah).
FOOD WASTE DALAM RUMAH TANGGA MUSLIM: PERSPEKTIF HUKUM ISLAM TERHADAP ISRAF DAN TABDZIR Muh. Fatahillah Suparman; Sutaryono; Naomi Fahma
ASA Vol 8 No 1 (2026): FEBRUARI
Publisher : Sekolah Tinggi Ilmu Syariah Abu Zairi Bondowoso

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58293/asa.v8i1.224

Abstract

Food waste in Muslim households is a consumption issue that involves not only environmental and economic concerns but also ethical and Islamic legal dimensions. This study aims to analyze household food waste through the concepts of israf and tabdzir and to formulate their implications for Muslim family behavior. This research employs a normative legal approach using conceptual and library research. The materials examined include the Qur'an, hadith, Islamic legal literature, Qur'anic exegesis, Islamic jurisprudence, and studies on household food waste behavior. The analysis is descriptive-analytical, focusing on the relationship between the characteristics of food waste and the concepts of israf and tabdzir. The findings indicate that discarded food cannot automatically be categorized as israf or tabdzir. Israf primarily concerns excessive food use or consumption beyond reasonable needs, while tabdzir concerns the wasteful loss of food that still has beneficial value. Both may occur simultaneously when excessive consumption results in unnecessary waste. Conversely, discarding food because it has spoiled, become unsafe, or resulted from circumstances beyond household control does not automatically constitute either category. These findings emphasize the importance of responsible food management through needs-based planning, portion control, proper storage, reuse, and distribution of edible food within Muslim households.  

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