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Muhammad Jihadul Hayat
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Al-Ahwal Research Centre Department of Islamic Family Law, Faculty of Sharia and Law, UIN Sunan Kalijaga Marsda Adisucipto Street No. 1 Yogyakarta 55281 Indonesia
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Al-Ahwal: Jurnal Hukum Keluarga Islam
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 2085627X     EISSN : 25286617     DOI : https://doi.org/10.14421/ahwal
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences
Al-Ahwal aims to serve as an academic discussion ground on the development of Islamic Family Law and gender issues. It is intended to contribute to the long-standing (classical) debate and to the ongoing development of Islamic Family Law and gender issues regardless of time, region, and medium in both theoretical or empirical studies. Al-Ahwal always places Islamic Family Law and Gender issues as the focus and scope of academic inquiry.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 4 Documents
 1 
Search results for , issue "vol. 19 no. 1 (2026)" : 4 Documents clear
HOW INCLUSIVE IS AN INCLUSIVE COURT? The Practice of an Islamic Court in Malang, Indonesia Maftuhin, Arif
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 19 No. 1 (2026)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2026.19101

Abstract

Ensuring the rights of individuals with disabilities continues to be a major challenge across various sectors in Indonesia. A key concern is safeguarding these rights within the judicial system, which is crucial for access to justice. Previous research has highlighted a range of paradigmatic, policy, and practical obstacles that often prevent individuals with disabilities from achieving fair access to the judiciary. This study investigates these challenges within the context of an Islamic court in Malang Regency, Indonesia. Through observations and interviews with court personnel and individuals with disabilities, it is evident that the Malang Regency Religious Court has made strides toward inclusivity. Efforts have been focused primarily on physical accessibility improvements, such as installing guiding blocks for the visually impaired, designating drop zones and parking spaces for disabled persons, providing ramps to access courtrooms, offering assistive devices, and issuing priority service cards. However, non-physical barriers still impede the development of a fully inclusive Islamic court. These include prevailing disability paradigms, cultural issues, and mental obstacles. [Pemenuhan hak-hak penyandang disabilitas masih menjadi tantangan besar di berbagai sektor di Indonesia. Salah satu isu krusial adalah perlindungan hak-hak tersebut dalam sistem peradilan, mengingat pentingnya akses terhadap keadilan. Penelitian-penelitian sebelumnya menunjukkan adanya berbagai hambatan paradigmatik, kebijakan, dan praktik yang kerap menghalangi penyandang disabilitas untuk memperoleh akses yang adil terhadap lembaga peradilan. Studi ini mengkaji tantangan tersebut dalam konteks pengadilan agama di Kabupaten Malang, Indonesia. Berdasarkan hasil observasi dan wawancara dengan aparatur pengadilan serta penyandang disabilitas, ditemukan bahwa Pengadilan Agama Kabupaten Malang telah melakukan sejumlah upaya menuju inklusivitas. Upaya tersebut terutama difokuskan pada peningkatan aksesibilitas fisik, seperti pemasangan guiding block bagi penyandang disabilitas netra, penyediaan drop zone dan area parkir khusus bagi penyandang disabilitas, penyediaan ramp untuk akses menuju ruang sidang, pemberian alat bantu, serta penerbitan kartu layanan prioritas. Namun demikian, hambatan nonfisik masih menghalangi terwujudnya pengadilan agama yang sepenuhnya inklusif. Hambatan tersebut meliputi paradigma disabilitas yang masih berkembang, faktor budaya, serta hambatan mental atau sikap aparatur dan lingkungan peradilan.]
Child Marriage and the Quest for Legal Protection: Integrating Islamic Family Law and Islamic Criminal Law Irfan, M. Nurul; Rosyid, Maskur; Imron, Ali
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 19 No. 1 (2026)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2026.19102

Abstract

Child marriage remains a serious problem in Indonesia, significantly affecting children's physical safety, psychological well-being, and legal protection. This article analyzes the practice of child marriage through an integrative approach between Islamic family law and Islamic criminal law, arguing that a family law approach alone is inadequate to address the vulnerabilities and risks faced by children as victims. This research employs qualitative methods, drawing on normative studies of Islamic legal literature, national regulations, and empirical findings related to the practice of marriage dispensation. The findings demonstrate that child marriage actually involves elements of coercion, violence, and violations of children’s rights, thereby placing it within a legal domain that also aligns criminal law consideration. Consequently, a more comprehensive framework of protection is required, achieved through the integration of the regulatory function of Islamic family law with the preventive and protective functions of Islamic criminal law. Normatively, the principle of ḥifẓ al-nafs (protection of life) is invoked to underscore the primacy of children’s safety and best interests. [Perkawinan anak masih menjadi persoalan serius di Indonesia dan secara signifikan berdampak pada keselamatan fisik, kesejahteraan psikologis, dan perlindungan hukum anak. Artikel ini melihat praktik perkawinan anak melalui pendekatan integratif antara hukum keluarga Islam dan hukum pidana Islam, dengan argumen bahwa pendekatan hukum keluarga semata tidak memadai untuk mengatasi kerentanan dan risiko yang dihadapi anak sebagai korban. Penelitian ini bertumpu pada kajian normatif terhadap literatur hukum Islam, peraturan perundang-undangan nasional, serta temuan empiris yang berkaitan dengan praktik dispensasi perkawinan. Hasil penelitian menunjukkan bahwa perkawinan anak kerap melibatkan unsur paksaan, kekerasan, dan pelanggaran terhadap hak-hak anak, sehingga menempatkannya dalam ranah hukum yang juga relevan untuk dikaji melalui perspektif hukum pidana. Oleh karena itu, diperlukan suatu kerangka perlindungan yang lebih komprehensif melalui integrasi fungsi regulatif hukum keluarga Islam dengan fungsi preventif dan protektif hukum pidana Islam. Secara normatif, prinsip ḥifẓ al-nafs (perlindungan jiwa) digunakan untuk menegaskan pentingnya keselamatan dan kepentingan terbaik bagi anak.]
A Bad-Luck Myth: Salep Tarjhe Marriage among the Madurese of Jember Qurrotul Ainiyah; Ahmad Zuhairuz Zaman
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 19 No. 1 (2026)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2026.19104

Abstract

This study elaborate the perceptions of Jember Madurese on salep tarjhe, a customary marriage taboo believed to bring misfortune. This research provide some evidence with an ethnographic approach. First, the Madurese in Jember categorizes salep tarjhe as interbreeding in sataretanan and sepopoh marriage. This type of salep tarjhe marriage is avoided because the people will have unfortunate situations, such as odik sosah (economic crisis), ke’sakean (sick), and even die. Second, salep tarjhe mythical transformation by Jember Madurese can be seen in the ancient Madurese community mindset and the modern Madurese community. The ancient Madurese claim that practicing salep tarjhe as a noro reng sepuh (following the ancestors) tradition, while the modern Madurese view salep tarjhe myth with logical thinking based on science. Salep tarjhe traditions still exist even with changes in line with social developments in the modern era. [Salep tarjhe adalah tradisi perkawinan antar kerabat dekat pada suku Madura. Mitos yang beredar pada suku Madura, perkawinan ini mengakibatkan petaka pada kehidupan rumah tangga pelaku. Dengan pendekatan etnografi penelitian ini menghasilkan: pertama, suku Madura di Jember mengkategorikan salep tarjhe sebagai perkawinan silang antar sataretanan dan pernikahan sepopoh. Jenis pernikahan salep tarjhe ini kini dihindari karena pelaku dipercaya mendapat kesialan berupa odik sosah (kesulitan ekonomi), ke’sakean (sakit-sakitan) dan bahkan meninggal dunia. Kedua, tranformasi mitos salep tarjhe pada suku Madura di Jember terlihat pada pola pikir suku Madura generasi lama dan suku Madura generasi lebih modern. Generasi lama beranggapan bahwa melaksanakan tradisi salep tarjhe noro reng sepuh (mengikuti nenek moyang), sedangkan suku Madura modern memandang mitos salep tarjhe dengan nalar yang berdasarkan ilmu pengetahuan. Tradisi salep tarjhe masih eksis walau dengan perubahan-perubahan yang sesuai perkembangan sosial di era modern. ]
Discursive Contestations Between Adat and Islam: Reinterpreting the Living Law of Intra-Clan Marriage in Minangkabau Dody Sulistio; Moh Soehadha; Muhammad Nurul Mubin; Ahmad Mundzir; Muhammad Mustajab
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 19 No. 1 (2026)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2026.19103

Abstract

This study examines the prohibition of kawin sesuku (intra-clan marriage) in Minangkabau society as a manifestation of living Islamic law shaped through symbolic contestation between adat (custom) and Islam. Using a socio-legal framework that integrates Critical Discourse Analysis (CDA) and Bourdieu’s field theory, the research analyzes three speeches from the 1980 Sulit Air Panel Discussion to examine how normative authority is discursively negotiated. The findings reveal three interpretive configurations: heterodoxy (Dt. Nan Sati), orthodoxy (Dt. Tanaro), and compromise (Dt. Pamuncak), each mobilizing distinct forms of symbolic capital to sustain, challenge, or reformulate customary legitimacy. Law appears not as a fixed doctrinal text but as a social field where meaning and authority are continually reconstructed. The analysis shows how Islamic legal ideas, such as the objectives of Islamic law and legitimate customary practice, are selectively invoked to justify competing claims of moral order. The study contributes to understanding Islamic law as a living and negotiated system in which doctrinal reasoning interacts with socio-cultural practice. However, the reliance on archival speeches and elite discourse limits engagement with everyday legal experiences. Future ethnographic and comparative research is needed to explore how ordinary Muslims reinterpret and contest customary and religious norms in their lived legal consciousness. [Penelitian ini mengkaji larangan kawin sesuku dalam masyarakat Minangkabau sebagai manifestasi living Islamic law yang terbentuk melalui kontestasi simbolik antara adat dan Islam. Dengan menggunakan kerangka socio-legal yang mengintegrasikan Critical Discourse Analysis (CDA) dan teori medan Pierre Bourdieu, penelitian ini menganalisis tiga pidato dalam Sulit Air Panel Discussion tahun 1980 untuk menelaah bagaimana normative authority dinegosiasikan secara diskursif. Temuan penelitian menunjukkan tiga konfigurasi penafsiran, yaitu heterodoxy (Dt. Nan Sati), orthodoxy (Dt. Tanaro), dan compromise (Dt. Pamuncak), yang masing-masing memobilisasi bentuk symbolic capital yang berbeda untuk mempertahankan, menantang, atau merumuskan kembali legitimasi adat. Hukum dalam konteks ini tidak tampil sebagai teks doktrinal yang tetap, melainkan sebagai social field tempat makna dan otoritas terus direkonstruksi. Analisis menunjukkan bahwa gagasan hukum Islam seperti tujuan hukum Islam dan praktik adat yang sah dimobilisasi secara selektif untuk membenarkan klaim yang saling bersaing mengenai tatanan moral. Penelitian ini berkontribusi pada pemahaman hukum Islam sebagai sistem yang hidup dan dinegosiasikan, di mana penalaran doktrinal berinteraksi dengan praktik sosial budaya. Namun, ketergantungan pada arsip pidato dan wacana elit membatasi keterlibatan penelitian ini dengan pengalaman hukum sehari-hari. Penelitian etnografis dan komparatif di masa depan diperlukan untuk menelaah bagaimana umat Islam biasa menafsirkan dan menegosiasikan norma adat dan agama dalam kesadaran hukum mereka sehari-hari.]

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