scholarly journals MITIGASI BENCANA PERKAWINAN ANAK SEBAGAI UPAYA MEWUJUDKAN KELUARGA SAKINAH: PERSPEKTIF FIKIH PERLINDUNGAN ANAK

2021 ◽  
Vol 7 (2) ◽  
pp. 349-379
Author(s):  
Muhammad Habibi Miftakhul Marwa
Keyword(s):  
General Principle ◽  
Islamic Law ◽  
Final Analysis ◽  
Child Marriage ◽  
General Observation ◽  
Men And Women ◽  
Societal Issue

Child marriage, in the final analysis, is denial of childrens basic right. The practice also violates the prevailing law which sets a statutory age limitation for both men and women to marry at 19 years. The author seeks to analyse this legal-societal issue from Islamic law perspective. The analysis starts from the general observation that to prevent future dissent-disolvement of marriages, both parties should consider “rusyd”, in other words, their own or potential partners psychological, biological, and socio-economic maturity. In addition, to prevent child marriage, attention should be given to basic values of benefit (al mashlalah), the general principle of affection (mawaddah wa rahmah) and fulfillment of needs (taufir al-hajat).

scholarly journals CHILD MARRIAGE AND ZINA IN INDONESIAN LEGISLATION IN ISLAMIC LAW

2019 ◽  
Vol 49 (1) ◽  
pp. 210
Author(s):  
Neng Djubaedah
Keyword(s):  
Islamic Law ◽  
Child Marriage ◽  
Early Age ◽  
Men And Women ◽  
Problem Child ◽  
Age Limit ◽  
Descriptive Qualitative

Article 7 paragraph (1) of Law No. 1 Year 1974 on Marriage determines marriage permitted if the man is 19 years old and female 16 years old. The age limit of marriage for 16-year-old women is considered an early age and is a problem. Child marriage in this paper is a marriage performed by men and women under the age of 18 years. It is able to cause divorce and obstruction of education. In addition to article 7 paragraph (1), child marriage is also due to pregnancy due to free sex (zina) of teenagers. According to Islamic Law, zina is an out-of-wedlock marriage committed deliberately and consciously by man and woman with their individual willingness, likes, without coercion. How is the protection of Article 7 paragraph (1) on child marriage and women under18 years old who commit zina in terms of Islamic Law? The method of research is normative-juridical and descriptive-qualitative, apply the theory ofmaqashid al-shari’a and neo receptio a contrario theory

scholarly journals PEREMPUAN DAN HAK ASASI MANUSIA DALAM PERSPEKTIF HUKUM ISLAM

2010 ◽  
Vol 40 (4) ◽  
pp. 440
Author(s):  
Uswatun Hasanah
Keyword(s):  
Human Rights ◽  
Women's Rights ◽  
Islamic Law ◽  
Women’S Rights ◽  
Human Beings ◽  
Proper Understanding ◽  
Men And Women ◽  
Correct Understanding

AbstrakIn Islamic law, there are principles of equality among all human beings,including equality between men and women. To manifest the principles ofequality, proper understanding of Islamic law and human rights is needed.Human rights, including women's rights are often mentioned in al-Qur'anand al-Hadits. Islam comes to bring fresh air for women because God'srevelation descended to Prophet Muhammad talks much about women, bothabout their rights and obligations. Although Islam has been present for morethan fourteen centuries ago, but the provisions contained in al-Qur 'an andthe al-Hadith, as sources of Islamic law have not been realized properly inIslamic society, even until today there are still practices in Islamiccommunities that put Muslims women not as they should. Although therewere not many, but the condition can lead to incorrect understanding ofIslam in society that Islam less aware ofwomen's rights. Infact, Islam givesgreat attention and gives a respectable position for women. In order that thewomen's rights can be implemented appropriately, every Muslim shouldunderstand Islamic law well and correctly, so they can realize their rightsand obligations as servants of God, as members of society and citizens.Human rights and women issues should be perceived as a problem faced notby women only, but also by all people in society. Awareness about women'srights in Islam cannot establish by itself but must be cultivated through acorrect dissemination of correct understanding to the community,particularly Muslims, both men and women.

scholarly journals Diskursus Gender Dalam Hukum Islam

2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Mesraini Mesraini
Keyword(s):  
Islamic Law ◽  
Primary Source ◽  
Western World ◽  
Men And Women ◽  
Islamic Studies ◽  
Gender Discourse ◽  
Islamic Jurisprudence

Abstract:Gender discourse is an issue that has its distinct challenges in Islamic studies. This is due to the notion that gender discourse emerged from the western world and is also considered less linear with Islamic studies. The main cause of this impression is due to a lack of proportional understanding. Gender does not actually treat a person on the basis of sex, but on one's competence. If the gender approach is biological-natural and irreversible, then the gender approach is constructive-social, not natural, and thus can be altered. This paper argued that Qur'an Hadith as the primary source of Islam ensures that in the issues of position, worship, and law, men and women have equal position. Nonetheless, some aspects of fiqhiyah (Islamic jurisprudence) as an implementation of the primary source's understanding are still considered biased. The differences of thinking, the culture of society, and the challenges faced by imam fiqh (Islamic jurisprudence leaders) contribute to gender biasKeywords: Gender, Islamic Law, Fiqh Abstrak: Wacana gender merupakan isu yang memiliki tantangan tersendiri dalam kajian keislaman. Di samping lahir dari dunia Barat, wacana ini dipandang kurang linier dengan kajian keislaman. Kesan ini cenderung didasarkan atas pemahaman yang kurang proporsional. Gender bukanlah memperlakukan seseorang atas dasar jenis kelamin, tetapi atas kompetensi seseorang. Jika pendekatan jenis kelamin itu bersifat biologis-kodrati dan tidak dapat diubah, maka pendekatan gender bersifat konstruk-sosial, bukan kodrati, dan dapat diubah. Sumber primer Islam, seperti Alquran Hadits, memastikan dalam persoalan kedudukan, ibadah, dan hukum antara laki-laki dan perempuan memiliki posisi yang sama. Namun, sebagian dari aspek fiqhiyah sebagai implementasi atas pemahaman sumber primer itu dipandang masih bias. Perbedaan pemikiran, budaya masyarakat, dan tantangan yang dihadapi oleh para imam fiqh berkontribusi atas bias gender.Kata Kunci: Gender, Hukum Islam, Fiqh

scholarly journals KONSEKUENSI MARRIED BY ACCIDENT DALAM PERSPEKTIF HUKUM POSITIF DAN HUKUM ISLAM

2018 ◽  
Vol 9 (2) ◽  
pp. 133
Author(s):  
Imawanto Imawanto ◽  
Edi Yanto ◽  
Mappanyompa Mappanyompa
Keyword(s):  
Research Methods ◽  
Islamic Law ◽  
Biological Father ◽  
Men And Women ◽  
Positive Law ◽  
Legal Guardianship ◽  
Illegitimate Child ◽  
Legal Perspective ◽  
The Guardian ◽  
Cover Up

This article discusses married by accident, which is a marriage that is forced to be carried out between a pair of men and women because the woman is already pregnant, their parents must marry her, in order to cover up their disgrace in the community. Using juridical-normative research methods. The results of the study are, first, the law of being married by accident is permitted both by positive law and Islamic law, secondly, the position of a married by accident child becomes a legitimate child in the perspective of positive law, and an illegitimate child in the perspective of Islamic law. Third, in a positive legal perspective, the legal guardianship and inheritance rights of a daughter from married by accident are her biological father and inheritance rights from her parents, whereas in Islamic legal perspective the child resulting from married by accident biological father has no right to give heirs and is not entitled also be the guardian of the child.keywords: Islamic law; married by accident; positive law. AbstrakArtikel ini membahas tentang married by accident, yaitu pernikahan yang terpaksa dilakukan antara sepasang laki-laki dan perempuan karena perempuannya sudah hamil terlebih dahulu, orang tua mereka harus menikahkannya, dalam rangka menutupi aib mereka di masyarakat. Menggunakan metode penelitian yuridis-normatif. Hasil penelitian, pertama, hukumnya married by accident di bolehkan baik oleh hukum positif dan hukum Islam, kedua, kedudukan anak married by accident menjadi anak sah dalam perspektrif hukum positif, dan anak tidak sah dalam  perspektif hukum Islam. Ketiga, dalam perspektif hukum positif, hak wali dan hak waris anak perempuan dari married by accident adalah ayah biologisnya dan memperoleh hak waris dari kedua orang tuanya, sedangkan dalam perspektif hukum Islam anak hasil dari married by accident ayah biologis tidak berhak memberikan waris dan tidak berhak pula menjadi wali anak tersebut ketika menikah.kata kunci: hukum Islam; hukum positif; married by accident.

scholarly journals PROBLEMATIKA IMPLEMENTASI HUKUM ISLAM TERHADAP PERKAWINAN DI BAWAH UMUR DI INDONESIA

2009 ◽  
Vol 1 (1) ◽  
Author(s):  
Ahmad Izzuddin
Keyword(s):  
General Principle ◽  
Sexual Maturity ◽  
Child Marriage ◽  
Rules Of Evidence ◽  
Marriage Contract

The general principle of syariah states that legal majority comes with physical puberty. Hence in theory, capacity to conclude a marriage contract basically depends upon proof of sexual maturity established under the normal rules of evidence rather than the attainment of a specific age. In examining the statutory measures on child marriage, it appears that the Compilation follows two main objectives; restriction and indirect prohibition. Since Muhammad himself married Aisyah at an exceedingly tender age, so it is almost impossible for pious Muslims to condemn the practice. A punitive approach to child marriage would also seem unlikely to achieve a desirable result. The indirect means was therefore justified on the basis of the siyasah syar’iyah doctrine; instead of declaring the minor marriage void, the Compilation confined themselves to discouraging it by administrative expedients.<br /><br />Prinsip umum dari Syariah menegaskan bahwa batas usia pernikahan disesuaikan dengan pubertas fisik. akan tetapi secara teoritis,  kapasitas seseorang untuk menikah pada dasarnya disesuaikan dengan kematangan secara seksual dan bukan hanya dibatasi pada usia tertentu. Dalam pengaturan persoalan konteks perkawinan usia dini, KHI menekankan dua hal yaitu pembatasan dan pelarangan secara tidak langsung. Dikarenakan Muhammad menikahi Aisyah pada usia yang masih dini, maka hampir tidak mungkin bagi seorang Muslim untuk mengecam praktek perkawinan usia dini. Suatu pendekatan yang bersifat menghakimi terhadap persoalan tersebut nampaknya tidak akan mencapai hasil yang baik.  Dengan demikian, alat yang secara tidak langsung bisa digunakan untuk melihat persoalan tersebut adalah dengan mengembalikan hukum pernikahan usia dini berdasarkan siyasah syar’iyah daripada hanya dengan memberikan batasan usia nikah.<br /><br />Keywords: Hukum Islam, Pernikahan Dini, Qawaid Fiqhiyah<br /><br />

scholarly journals Tinjauan Maqashid Syari’ah terhadap Akibat Tindakan Marital Rape dalam UU No.23 Th. 2014 dan RUKHP

2019 ◽  
Vol 1 (2) ◽  
pp. 229-256
Author(s):  
Diyan Putri Ayu
Keyword(s):  
Domestic Violence ◽  
Sexual Coercion ◽  
Islamic Law ◽  
Marital Rape ◽  
Men And Women ◽  
Sexual Desires

Marriage is a strong contract (mitsaqan Ghalidzan), containing transcendental values ​​(divine), carried out consciously by men and women to form a family whose implementation is based on willingness and agreement between the two. Understanding that a woman (wife) under any circumstances must fulfill her husband's sexual desires and if the wife refuses her husband's sexual invitation, then he is said to be a great sinner often used as a legitimate tool in the name of religion. Thus, it becomes natural if then the husband's sexual coercion of his wife which should be between each other intercourse in ways that are ma'ruf and loving. Given this reality, the author will discuss the main problem is the analysis of Maqashid Shari'ah on the effects of marital rape in Law No.23 Th. 2014 and RUKHP. The results of the analysis explained that in an effort to deal with the wife of a victim of domestic violence must be in line with the objectives of Islamic law, namely the protection of the 5 main principles in Islam, namely maintaining religion, life, reason, descent and wealth. Perkawinan merupakan akad yang kuat (mitsaqan Ghalidzan), mengandung nilai-nilai transendetal (ilahiyah), dilakukan secara sadar oleh laki-laki dan perempuan guna membentuk keluarga yang pelaksanaanya didasarkan pada kerelaan dan kesepakatan diantara keduanya. Pemahaman bahwa wanita (istri) dalam keadaan apapun harus memenuhi keinginan seksual suaminya dan jika istri menolak ajakan seks suaminya, maka ia dikatakan berdosa besar kerap kali dijadikan alat legitimasi atas nama agama. Dengan demikian, menjadi wajar jika kemudian terjadi pemaksaan seksual suami terhadap istri yang seharusnya diantara keduanya saling menggauli dengan cara-cara yang ma’ruf dan penuh kasih sayang. Dengan adanya kenyataan inilah, maka penulis akan membahas Pokok permasalahanya adalah analisis Maqashid Syari’ah terhadap akibat tindakan marital rape dalam UU No.23 Th. 2014 dan RUKHP. Hasil analisis mejelaskan bahwa dalam upaya penanganan istri korban kekerasan dalam rumah tangga harus sejalan dengan  tujuan hukum islam yakni perlindungan terhadap terjaminya 5 prinsip utama dalam islam yakni memelihara agama,jiwa, akal, keturunan dan harta.

scholarly journals Fiqih Mawaris Kontemporer: Pembagian Waris Berkeadilan Gender

2018 ◽  
Vol 1 (2) ◽  
pp. 133
Author(s):  
Endang Sriani
Keyword(s):  
Data Analysis ◽  
Islamic Law ◽  
Theory Approach ◽  
Gender Theory ◽  
Men And Women ◽  
Historical Approach ◽  
The Times

Justice of inheritance distribution between men and women still became actual and sustainable discussion. Various clasical views that say the distribution of inheritance between men and women is final because it is written in surat an-Nisa’ verse 11 and changing these provisions is deemed deviated from sharia, besides that, contamporary people see this as a rule that is contextualized according to the times. Progressive thinking about the distribution of inheritance was pioneered by gender activists who saw the fiqh of Mawaris still gender biased. Aim of this research was to find out the application of inheritance distribution in accordance with the conditions of Indonesian society by using a gender theory approach. The methodology used in this research is descriptive analytical by focusing on the issue of inheritance distribution 1:2 for men and women. Data analysis is carried out by reviewing the arguments about inheritance with a socio-historical approach. The results obtained from this study are the distribution of inheritance of Classical Islam 1: 2 is not something final, but can change 1: 1 or 2: 1 according to changing conditions of society. The conclusion of this research shows that to find out the purpose of Islamic law, the reader of the text of the postulate must be done contextually to get a law that is just in accordance with the objectives of Islam.

scholarly journals Epistemologi Hukum Fatwa MUI Kabupaten Lebak tentang Berboncengan dengan Selain Muhrim

2016 ◽  
Vol 16 (2) ◽  
pp. 213-222
Author(s):  
H. B. Syafuri
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Men And Women ◽  
Other Hand ◽  
Legal Epistemology

The Legal Epistemology of Fatwa of MUI Lebak about Getting a Ride (Berboncengan) with Non- Mahram. The method of Islamic lawmaking (istinbath) is the study of the basic sources and the methods of Mujtahids to produce Islamic law, either by using words (lafzh) or meaning approach. Istinbath method with lafzh approach is by searching statement (nash) in the Qur’an and Hadith and using rules of ushûliyyah. On the other hand, istinbath method with meaning approach is by searching legal purposes (maqasid al-shari’ah) and using qiyas. Riding together between men and women not mahram in Islam according to MUI Lebak is forbidden (haram) based on the Qur’an Surah al-Nur verses 30-31 and Surah al-Isra verse 32, Hadith No. Muslim 1280, and sadd al-dzari’ah.DOI: 10.15408/ajis.v16i2.4451

scholarly journals PENERAPAN DALIL SYAR’I : UPAYA MENCIPTAKAN LINGKUNGAN KERJA RAMAH MANUSIA

2019 ◽  
Vol 14 (2) ◽  
pp. 153-159
Author(s):  
Muhammad Farid
Keyword(s):  
Work Environment ◽  
Islamic Law ◽  
Current Work ◽  
Good Work ◽  
Men And Women ◽  
Islamic Perspective ◽  
Women And Children ◽  
The Difference ◽  
Equal Right

Abstract. The difference between causal about gender and its practice makes problems related to economy, welfare and education more prominent. The majority understands that gender is an equal right between men and women. Such understanding is what erodes the role as well as the inner degree of a woman. This condition can be seen in the current work environment which increasingly alienates women from their families. So that the work environment that should be a factor driving the economy becomes a new problem because of its inferiority towards women and children. Islam as a religion of mercy for all nature provides solutions and enlightenment related to the problem. With the application of the arguments syar’i (Islamic law) is expected to all run accordingly. So that balance and satisfaction will be achieved by all parties. In this paper describes a good work environment from an Islamic perspective, namely a work environment that is friendly to children, women and the company itself.Abstrak. Adanya perbedaan antara kausal tentang gender dan praktiknya membuat masalah-masalah terkait dengan ekonomi, kesejahteraan dan pendidikan semakin mencuat. Mayoritas memahami bahwa gender merupakan persamaan hak antara laki-laki dan perempuan secara penuh. Pemahaman seperti itulah yang sejatinya menggerus peran sekaligus derajat bathiniah seorang wanita. Kondisi tersebut dapat dilihat pada lingkungan kerja kekinian yang semakin menjauhkan perempuan dengan keluarganya. Sehingga lingkungan kerja yang seharusnya menjadi faktor pendorong ekonomi justru menjadi masalah baru sebab ketidak ramahannya terhadap perempuan dan anak. Islam sebagai agama rahmat bagi seluruh alam memberikan solusi dan pencerahan terkait masalah tersebut. Dengan penerapan dalil-dalil syar’i (hukum islam) diharapkan semua berjalan semestinya. Sehingga keseimbangan dan kepuasan akan dicapai oleh semua pihak. Dalam paper ini menjelaskan tentang lingkungan kerja yang baik perspektif islam, yaitu lingkungan kerja yang ramah anak, perempuan dan perusahaan itu sendiri. 

scholarly journals Perkawinan Sejenis Menurut Hak Asasi Manusia Dalam Perspektif Hukum Islam

2016 ◽  
Vol 16 (1) ◽  
pp. 77-83
Author(s):  
Sanawiah Sanawiah
Keyword(s):  
Human Rights ◽  
Islamic Law ◽  
Secondary Data ◽  
The State ◽  
Human Rights Law ◽  
Marriage Law ◽  
Men And Women ◽  
Legal Principles ◽  
Homosexual Marriage

Purpose of this study is to analyze that the homosexual marriage in accordance with human rights which is just and civilized, and to determine the homosexual marriage according to the marriage act and the perspective of Islamic law. The method used is a method normative considering that this study emphasizes that the secondary data that is studying and reviewing principles, materials and positive legal principles that of the materials libraries that exist in legislation marriage law and human rights law in Indonesia. Results from this study showed that the homosexual marriage in the name of human rights it violates human rights itself. Because the rights that should be fought is right according to the nature of natural and ordained by God, since man was created in pairs regarding marriages recognized by the state is only marriages between men and women can also be seen in Article 34 paragraph (1) of the Act Number 23 the Year 2006 concerning population administration.

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