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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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INDONESIA
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 231 Documents
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PEMIKIRAN IBNU HAZM TENTANG TIDAK GUGURNYA HAK HADANAH BAGI IBU YANG SUDAH MENIKAH KEMBALI DAN RELEVANSINYA TERHADAP KONTEKS INDONESIA Aqna, Muhamad Izzul
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 8 No. 2 (2015)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2015.08203

Abstract

The most important thing to consider following every divorce is the matter of child custody (hadanah). At this point, Ulamas differ whether the right of mothers toward custody is annulled or not should they remarry. Jumhur Ulamas argue that mother’s right is annulled in this case, but Ibnu Hazm differently argues that the mother still holds her right on child custody under condition that she could be trusted in nurturing children. From scriptural point of view (nas), the writer found the solution that the anxiety of Jumhur toward remarried mother in neglecting child’s right can be vanished should the mother and step father could be trusted both in taking care and educating the child (Ibnu Hazm). Furthermore, exposed to Indonesian legal discourse, It is argued that the book entitled al-Muh}alla> written by Ibnu H}azm inevitably becomes additional source of the creation of KHI (the compilation of Islamic law). Eventually, this study confirms previous notions stating that Ibnu Hazm’s tought is relevant and applicable within Indonesian context.
MAQÂŞID ASY- SYARI’AH : PERLINDUNGAN ANAK DIFABEL PADA YAYASAN SAYAP IBU, YOGYAKARTA Wahdin, Muhammad Khoirul
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 8 No. 2 (2015)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2015.08208

Abstract

Ideally every child has his or her own father and mother who carry out their roles responsibly. However, in reality there are a number of children with disabilities who are ignored by their parent and consecutively taken care, nurtured, and guided by Yayasan Sayap Ibu. In order to protect the children, the caretaker of Yayasan Sayap Ibu deploys following efforts: preserving mind or intellect through education, preserving lineage (nasab) through nurturing and caretaking, and protecting property through many aids allocated to fulfill children needs. In sum, the article tries to examine whether the protection provided by Yayasan Sayap Ibu is in line with the theory of maqâsid asy-syari’ah or not. The theory consists of five pillars as follow: hifz din (protection toward religion), hifz nafs (protection toward soul), hifz aql (protection toward mind), hifz nasl (preserving toward lineage) dan hifz mal (protection toward property.
RELEVANSI KAFĀ’AH TERHADAP KEHARMONISAN RUMAH TANGGA PERSPEKTIF NORMATIF DAN YURIDIS Saiin, Asrizal
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 8 No. 1 (2015)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2015.08105

Abstract

Kafā’ah is a concept of equivalence between the couples who want to get married to create family which is sakinah, mawaddah and rahmah. Religious elements is the main and most important in equality while the others just as a supporting factor, such as: education, offspring, position and economic degree. In determining the partner, every one should understand the kafa’ah concepts and criteria in integrated, inductive and comprehensive, what intended to avoid mistakes in choosing a good couple. This article examine the equality relevance on household harmony in terms of normative and juridical value. [Kafā’ah merupakan suatu konsep kesepadanan antara calon suami dan isteri yang ingin menikah untuk membentuk keluarga sakinah, mawaddah dan rahmah. Unsur agama merupakan unsur utama dan terpenting dalam kafā’ah sedangkan unsur yang lain hanya sebagai pendukung, seperti pendidikan, keturunan, kedudukan dan ekonomi. Dalam menentukan pasangan hidup, perlu dipahami konsep kafā’ah dan kriteria-kriteria yang ada di dalamnya secara integratif, induktif dan konprehensif, yang ditujukan agar tidak terjadi kesalahan dalam memilih jodoh yang baik. Artikel ini mencoba mengkaji relevansi kafā’ah terhadap keharmonisan rumah tangga ditinjau dari nilai normatif dan yuridis.]
SISTEM PEMBAGIAN WARISAN PADA MASYARAKAT MULTIKULTURAL: STUDI DI DESA TELUK PANJI II KECAMATAN KAMPUNG RAKYAT KABUPATEN LABUHAN BATU SELATAN SUMATERA UTARA Nisa, Khoirun
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 8 No. 2 (2015)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2015.08204

Abstract

Indonesian state is constituted of various races and cultures which reflect plural societies and create culture, art, and different customs as informal education of the society. Multicultural society is a society that acknowledges plurality as the matter of Indonesian nation. This kind of society can be easily found at Teluk Panji II village characterized as one of transmigration areas. Inter-cultural harmony is also depicted through marital system with different cultural background. For example, multicultural society will contribute to create equal position of different cultures. Multicultural society is relatively new term which is introduced by Canadian State around 1970s. This furthermore produces cultural fusion which bounds the relationship of plural society into multicultural one adhering to different kinship system. In sum, the law of inheritance implemented differs with those applied among families concluded through endogamy marriage.
QIYA>S DALAM PANDANGAN IBNU RUSYD DAN RELEVANSINYA DENGAN KHI DI INDONESIA al-Asy’ari, M. Khoirul Hadi
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 8 No. 1 (2015)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2015.08101

Abstract

This article attempts to discuss Ibn Rushd’s thought about qiyas. Ibn Rushd is known as a jurists and philosoper which use aristotalian logic. This article shows that, in qiyas, Ibn Rushd uses maqashid as standard. It is intended to a jurists in islamic law is not stuck on textual interpretation which is out of origial meaning. One of the relevances of this study to KHI in Indonesia is the recording section marriage, in which qiyas based on maqashid can use to an effort to save the rights of women. [Artikel ini mencoba membahas pemikiran Ibnu Rusyd tentang qiyas. Ibnu Rusyd dikenal sebagai ahli hukum dan filosof yang memakai logika Aristotalian. Artikel ini menunjukkan bahwa, dalam qiyas, Ibnu rusyd menggunakan maqashid sebagai alat ukur. Hal ini dimaksudkan agar seorang ahli hukum Islam tidak terjebak pada penafsiran tekstual yang keluar dari makna sebenarnya. Salah satu relevansi kajian ini dengan KHI di Indonesia adalah dengan pasal pencatatan nikah, di mana logika qiyas berbasis maqasid sangat kental di gunakan sebagai upaya menjaga hak-hak perempuan.]
HAK DAN KEWAJIBAN SUAMI ISTRI PADA KELUARGA TKI DI DESA TRESNOREJO, KEBUMEN, JAWA TENGAH: antara Yuridis dan Realita Suratno, Dwi
Al-Ahwal Vol 8, No 1 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

The phenomenon of husband or wife working as Indonesian Labor (TKI) is not a new among people of Tresnorejo village, Kebumen, Jawa Tengah. The reason they work as TKI is to improve the welfare of households, because Tresnorejo’s villager income still low. Their job they rely on is making a caping - Asian conical hat made of plaited bamboo. In Islamic law, the husband requires to give his wife and family needs, like clothing, food and house. Wife is not forbidden to work in order to help her husband earning a living for the family. On the basis of voluntary work of his wife, the work considered charity for the husband . The implementation of the rights and obligations between husband and wife in the family did not violate Islamic law, because of the balance between madārat and maslahah, but it could also result in a negative on the family. Islamic law does not forbid, his wife helped work to earn a living for the family. On the basis of voluntary work with his wife, then considered the husband wife charity. Implementation of the fulfillment of the rights and obligations of husband and wife in the family did not violate Islamic law, TKI, as between mad}ārat and mas}lah}ah it is balanced, but it could also result in a negative impact on the family. [Fenomena suami atau istri bekerja sebagai TKI bukanlah fenomena baru bagi masyarakat Desa Tresnorejo. Faktor yang mendorong suami atau istri bekerja sebagai TKI adalah ingin meningkatkan kesejahteraan rumah tangga. Hal ini disebabkan oleh penghasilan warga Desa Tresnorejo yang masih kurang (hanya mengandalkan hasil dari pertanian dan usaha membuat tudung—caping yang terbuat dari anyaman bambu). Hukum Islam mewajibkan suami untuk menafkahi istri dan keluarganya; mulai dari sandang, pangan sampai papan. Hukum Islam tidak melarang, istrinya membantu bekerja mencari nafkah untuk keluarga. Atas dasar istrinya bekerja dengan sukarela, maka dianggap sedekah istri kepada suami. Pelaksanaan pemenuhan hak dan kewajiban suami istri pada keluarga TKI tidak melanggar hukum Islam, karena antara mad}ārat dan māslah}ah itu seimbang, namun hal tersebut juga bisa mengakibatkan dampak negatif pada keluarga.]
PERKAWINAN CAMPURAN DAN PERKAWINAN ANTAR-AGAMA DI INDONESIA Rohman, Moh. Taufiqur
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 4 No. 1 (2011)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2011.04103

Abstract

Each aims to build a family wedding sakinah mawaddah warohmah. In an effort to create tujuan, Islam offers the compatibility between couples (kafa'ah), which matching in the social level or the same confidence. Islam is not too make a problem out of social level such as mixed marriages in Indonesia between the Indonesians and foreigners. Other difference is the case with religious marriage between Muslims and non-Muslim (especially of the Book), Islam clearly arranged. Although a statement of confidence can not be guaranteed the realization of the purpose of marriage, not all couples of like mind lives in harmonic, harmony, and peace, but sometimes couples of different religions living harmoniously, consistent and peaceful. This does not mean your wedding different confidence is better than on religion. If you look back wedding vulnerable religious conflict differently, both on the question of worship, religious and other children. Other than that in Indonesia and religious law forbids it.[Setiap perkawinan bertujuan untuk membina keluarga sakinah mawaddah dan rah}mah. Dalam usaha mewujudkan tujuan tersebut, Islam menawarkan keserasian antara pasangan (kafa>’ah), yakni sepadan baik dalam strata sosial ataupun keyakinan yang sama. Islam tidak terlalu mempermasalahkan strata sosial seperti perkawinan campur yang ada di Indonesia antara warga Indonesia dan warga negara asing. Lain halnya dengan perkawinan beda agama antara Muslim dan non-Muslim (khususnya Ahli Kitab), Islam mengaturnya dengan jelas. Walau kenyataannya keyakinan tidak bisa menjadi jaminan terwujudnya tujuan perkawinan, tidak semua pasangan yang seiman kehidupannya harmonis, selaras, dan damai, malah kadang kehidupan pasangan yang berbeda agama lebih harmonis, selaras, dan damai. Ini bukan berarti pernikahan berbeda keyakinan lebih baik daripada seagama. Jika dilihat ke belakang, pernikahan beda agama rentan konflik, baik tentang soal ibadah, agama anak, dan lain-lain. Selain itu, di Indonesia Undang-undang dan agama melarangnya.]
IMPLIKASI PUTUSAN MAHKAMAH KONSTITUSI NOMOR 46/ PUU-VII/2010 TERHADAP HUKUM PERKAWINAN INDONESIA Basuki, Udiyo
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 7 No. 1 (2014)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2014.07103

Abstract

The Constitutional Court has passed a decision in the case of petition reviewing Act No.1 of 1974 on Marriage to The 1945 Constitution. Decision is in principle to measure the constitutionality of the provisions of the Mariege Act governing registration of marriages according to the laws and regulations governing children born outside of the marriage. Through juridical analysis, this paper examines the implications of Constitutional Court Decision No. 46/PUU-VII/2010 against marriage law in Indonesia.[Mahkamah Konstitusi telah menjatuhkan putusan dalam perkara permohonan Pengujian Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan terhadap Undang-Undang Dasar Negara Republik Indonesia Tahun 1945. Pada prinsipnya putusan mengukur konstitusionalitas ketentuan UU Perkawinan yang mengatur pencatatan perkawinan menurut peraturan perundang-undangan dan ketentuan yang mengatur anak yang lahir di luar perkawinan. Melalui analisis yuridis, tulisan ini mengkaji implikasi Putusan Mahkamah Konstitusi Nomor 46/PUU-VII/2010 terhadap hukum perkawinan di Indonesia.]
PERKAWINAN CAMPURAN DALAM KAJIAN PERKEMBANGAN HUKUM: ANTARA PERKAWINAN BEDA AGAMA DAN PERKAWINAN BEDA KEWARGANEGARAAN DI INDONESIA Al Amin, M. Nur Kholis
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 9 No. 2 (2016)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2016.09206

Abstract

Marriage in the Islamic legal study in Indonesia introduces a discussion of mixed marriages. In the understanding of classical fiqh, when dealing with the term of mixed marriage, the paradigm will lead to the understanding of different religion marriage. However, along with the development and the increasingly existing Islamic law in Indonesia based on the theory of legal existence, mixed marriage is not only limited to a marriage due to religious differences, but there is also a marriage due to citizenship differences as defined in the Marriage Law.[Perkawinan dalam kajian studi hukum Islam di Indonesia memperkenalkan pembahasan tentang perkawinan campuran. Dalam pemahaman fikih klasik apabila berhadapan dengan term perkawinan campuran maka paradigmanya akan mengantarkan pada pemahaman perkawinan beda agama. Namun, seiring dengan perkembangan dan semakin eksisnya hukum Islam di Indonesia dengan berdasarkan teori eksistensi hukum, maka perkawinan campuran tidak hanya sebatas pada perkawinan karena perbedaan agama saja, melainkan terdapat pula perkawinan karena perbedaan kewarganegaraan sebagaimana yang dirumuskan dalam Undang-Undang Perkawinan.]
NIKAH BEDA AGAMA: Perspektif Aktifis Jaringan Islam Liberal (JIL) Harsono, Muhamad
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 2 No. 1 (2009)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2009.02105

Abstract

Dewasa ini, di Indonesia penikahan beda agama merupakan fenomena di kalangan selebritis,  masyarakat awam, bahkan aktivis dialog antar agama dan kaum agamawan terdidik. Akhir-akhir ini, Paramadina, sebuah lembaga kajian dan kursus intensif agama Islam yang didirikan oleh Nurcholis Madjid menjadi tuan rumah dan mengakui pernikahan pasangan beda agama antara Rudi Pratono (Islam) dan Ana Maria Saraswati (Katholik). Pada bulan Juni 2004, seorang aktifis yang bernama Ahmad Nurcholis (aktifis ICRP yang beragama Islam) menikahi Ang Mei Yong seorang Konghucu. Tulisan ini coba mengetengahkan perspektif Aktifis JIL (Jaringan Islam Liberal) tentang pernikahan beda agama tersebut.

Page 2 of 24 | Total Record : 231

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