scholarly journals Relevance of The Fatwa of The Indonesian Ulema Council to The Renewal of Islamic Family Law in Indonesia (Study of MUI Fatwa Number: 4/Munas VII/MUI/8/2005 on Marriage of Different Religions)

2021 ◽  
Vol 8 (1) ◽  
pp. 85
Author(s):  
Puad Muzakkar Siregar
Keyword(s):  
Legal Status ◽  
Social Dynamics ◽  
Family Law ◽  
Natural Conditions ◽  
Interfaith Marriage ◽  
Interfaith Marriages ◽  
Islamic Family Law ◽  
Changing Times ◽  
Negative Impacts ◽  
Demographic Context

Fatwa is a practical law similar to fiqh (al-ahkām al-'amaliyah). Therefore, the fatwa must be context-bound; context of time (tempus), place (locus), context of natural conditions, social context, demographic context, and other contexts. In the Indonesian context, the Indonesian Ulema Council (MUI) is the official state-recognized institution to issue fatwas as guidelines for Indonesian Muslims. This paper answers two questions: how is the MUI fatwa related to the legal status of interfaith marriages? Furthermore, is the MUI fatwa on interfaith marriage relevant to the reform of Islamic family law in Indonesia? As a result, although many scholars allow interfaith marriages because Muslim men and women are experts of the book, the MUI fatwa forbids interfaith marriages based on sadd al-dzari'ah to prevent negative impacts. This is a family law product with a renewal side, because it is responsive to social dynamics and changing times, by prioritizing the benefit based on maqasid shari'ah

scholarly journals PANDANGAN MAHASISWA JURUSAN AL -AHWAL ASY -SYAKHSIYYAH FAKULTAS SYARIAH DAN HUKUM UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA TERHADAP PERKAWINAN BEDA AGAMA PERSPEKTIF HUKUM ISLAM

2015 ◽  
Vol 8 (1) ◽  
pp. 97
Author(s):  
Siti Khoridah
Keyword(s):  
Social Interaction ◽  
Supreme Court ◽  
Contemporary Problem ◽  
Family Law ◽  
Interfaith Marriage ◽  
Definitive Answer ◽  
The Supreme Court ◽  
Islamic Family Law

Marriage is a sacred thing that its legality is determined by religion. Related with the legality of the marriage, especially marriage of different religions, may arise and continue to occur as a result of social interaction between all Indonesian citizens who have a variety of religions. Nowadays many contemporary problem in islamic family law which need response fast. Scholarly argues that interfaith marriage is legitimate if it is done by a Muslim man with a non-Muslimah, so, in KHI and the Act No. 1 of 1974, the interfaith marriage is disagreed, althought there give the permissibility of interfaith marriage with the release of the jurisprudence of the Supreme Court No. 1400/K/Pdt/1986 dated January 20, 1989. The legal dualism still requires a definitive answer which then becomes the responsibility of the scholars of Islamic family law. [Perkawinan merupakan hal sakral yang keabsahannya ditentukan oleh agama. Terkait dengan keabsahan perkawinan, khususnya kawin beda agama, mungkin akan timbul dan terus terjadi sebagai akibat dari interaksi sosial di antara seluruh warga Indonesia yang memiliki beragam agama. Dewasa ini banyak masalah-masalah kontemporer dalam hukum keluarga yang membutuhkan jawaban segera. Jumhur ulama berpendapat bahwa perkawinan beda agama sah jika dilakukan oleh laki-laki muslim dengan wanita Ahli Kitab, selain itu tidak boleh (haram), demikian dalam KHI dan Undang-Undang No. 1 tahun 1974 tidak disetujui, meskipun ada celah untuk diperbolehkannya perkawinan beda agama dengan dikeluarkannya yurisprudensi Mahkamah Agung No. 1400/K/Pdt/1986 tanggal 20 Januari 1989. Dualisme hukum tersebut membutuhkan jawaban pasti yang selanjutnya menjadi tanggung jawab para sarjana hukum keluarga Islam.]

scholarly journals Poligami dan Sanksinya Menurut Perundang-undangan Negara-negara Modern.

2016 ◽  
Vol 16 (1) ◽  
Author(s):  
Muhibbuthabry Muhibbuthabry
Keyword(s):  
Legal Status ◽  
Family Law ◽  
Law Reform ◽  
Muslim Countries ◽  
Islamic Family Law ◽  
Almost All

One of the interesting themes of Islamic family law reform is the legal status of polygamy. Almost all Muslim countries make efforts to narrow the space for the practice of polygamy by providing sanctions for the doers, including Tunisia, Pakistan, Egypt, Syria, Malaysia, and Indonesia. This article tries to discuss and analyze this case by making a comparison between the laws of family law in some countries—such as Tunisia, Pakistan, Egypt, Syria, Malaysia, and Indonesia—and the concept of classical fiqh. The study shows that even though each of these countries has the same spirit of renewal, they practice different reform issues related to polygamy. It can be clearly seen in the diversity of forms of sanctions for the doers of polygamy.DOI: 10.15408/ajis.v16i1.2891

scholarly journals Parental Rights and Obligations to Children in the Era of Industrial Revolution 4.0 (Islamic Family Law perspective)

2020 ◽  
Vol 4 (1) ◽  
pp. 232
Author(s):  
Asman Asman
Keyword(s):  
Digital Technology ◽  
Industry 4.0 ◽  
Industrial Revolution ◽  
Family Law ◽  
Qualitative Approach ◽  
Parental Rights ◽  
Library Research ◽  
The Family ◽  
Islamic Family Law ◽  
Negative Impacts

In accordance with the current development of the current era of globalization is very fast developing, especially digital technology called the era of revolution Industry 4.0 where the existence of technology and information can be accessed anytime and by anyone, so that positive and negative impacts on the rights and obligations of parents to children in the family. This study uses a qualitative approach by collecting data through library research techniques, then analyzed in the perspective of Islamic family law. The method used is descriptive qualitative which describes data related to the rights and obligations of parents to children in the revolutionary 4.0 era in the perspective of Islamic family law. The focus of the problem in this study is how the rights and obligations of parents towards children in the 4.0 revolution industry era in the perspective of Islamic family law. The results of this study, parents have rights and obligations which are the responsibility of actualizing the rights of children in protecting, controlling, educating, maintaining respect and protecting children in the family.

scholarly journals PERKAWINAN BEDA AGAMA PASCA PUTUSAN MAHKAMAH KONSTITUSI NOMOR 68/ PUU-XII/2014 DALAM PERSPERKTIF HAM

2017 ◽  
Vol 9 (1) ◽  
pp. 13
Author(s):  
Danu Aris Setiyanto
Keyword(s):  
Human Rights ◽  
Constitutional Law ◽  
Family Law ◽  
Court Decision ◽  
Constitutional Court ◽  
Interfaith Marriage ◽  
Contentious Issue ◽  
The Family ◽  
Before And After ◽  
Interfaith Marriages

Interfaith marriage, in fact, is a contentious issue in the family law. The arrangement of interfaith marriage in Indonesia is experiencing a change since before and after the establishment of the constitutional Law of R.I. No. 1 of 1974 regarding Marriage. Although there are changes in the regulations but some parties consider that arrangement of interfaith marriage is not firm, it is unclear / smuggling law in it. Regulation of interfaith marriage in Indonesia is considered to have reduced the freedom to choose a mate and find the happiness with a partner of different religions. This is considered by the applicant that Article 2, paragraph 1 does not comply with the principle of freedom of human rights. This paper focuses on studying the problems of the interfaith marriages after a Constitutional Court decision No. 68 / PUU-XII / 2014 in the perspective of human rights. Constitutional Court rejected entirely about judicial interfaith marriage, as it is considered unreasonable under the law and marriage in Indonesia is based on religion. Constitutional Court's decision contains the values of human rights with a particular meaning and is limited by the limited freedom of religion in Pancasila and the 1945 Constitution.[Perkawinan beda agama secara fakta merupakan persoalan yang menjadi perdebatan dalam hukum keluarga. Pengaturan perkawinan beda agama di Indonesia mengalami perubahan sejak sebelum dan setelah adanya UU R.I. Nomor 1 tahun 1974 tentang Perkawinan. Walaupun ada perubahan secara regulasi tetapi beberapa pihak menganggap bahwa pengaturan perkawinan beda agama tidak tegas, ada ketidakjelasan/penyelundupan hukum di dalamnya. Regulasi perkawinan beda agama di Indonesia dianggap telah mengurangi kebebasan untuk memilih jodoh dan menemukan kebahagiaan bersama pasangannya yang berbeda agama. Hal inilah yang dianggap oleh para pemohon bahwa Pasal 2 ayat 1 tidak sesuai dengan prinsip kebebasan dalam HAM. Tulisan ini difokuskan untuk mengkaji permasalahan perkawinan beda agama pasca putusan Mahkamah Konstitusi Nomor 68/ PUU-XII/2014 dalam perspektif HAM. Mahkamah Konstitusi menolak seluruhnya tentang uji materiil perkawinan beda agama, karena dinilai tidak beralasan menurut hukum dan perkawinan di Indonesia yang berdasarkan agama. Putusan MK mengandung nilai-nilai HAM yang bermakna partikular dengan kebebasan terbatas dan dibatasi oleh agama dalam Pancasila dan UUD 1945]

scholarly journals Status Hukum Pernikahan Yang Dilaksanakan Oleh Wali Hakim Luar Negeri (Studi Kasus di Mahkamah Syariah Negeri Kelantan)

2020 ◽  
Vol 20 (1) ◽  
pp. 39
Author(s):  
Soraya Devy ◽  
Mohammad Syakirin Bin Zahari
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Family Law ◽  
Primary Source ◽  
Foreign Affairs ◽  
Secondary Source ◽  
Secondary Sources ◽  
Court Judge ◽  
Islamic Family Law ◽  
Interview Studies

Status Hukum Pernikahan yang Dilaksanakan oleh Wali Hakim Luar Negeri adalah salah satu permasalahan dari ketentuan hukum Islam bagaimana status hukum pernikahan tersebut dan bagaimana pertimbangan hakim Mahkamah Rendah Syariah Kota Bharu dalam menjatuhkan putusan terhadap status hukum pernikahan yang dilaksanakan oleh wali hakim luar negeri. Di dalam penelitian ini, penulis menggunakan metode kajian pustaka dan wawancara. Hasil dari kajian pustaka dan wawancara, penulis mendapat dua sumber yaitu sumber primer dan sumber sekunder. Dari sumber primer yaitu putusan hakim yang berkaitan secara langsung bertempat di Mahkamah Rendah Syariah Kota Bharu, Kelantan. Manakala sumber sekunder yaitu sumber yang mampu atau dapat memberikan informasi atau data tambahan yang dapat memperkuat perbahasan data yang diambil penulis dalam skripsi ini adalah dari wawancara, buku-buku standard, kitab-kitab dalil dan hadist, al-Quran dan Enakmen Undang-Undang Keluarga Islam di Malaysia. Hasil dari penelitian ini menunjukkan bahwa pandangan hakim dalam memutuskan perkara Status Hukum Pernikahan  dilaksanakan oleh Wali Hakim Luar Negeri antaranya adalah pemohon gagal menggunakan wali hakim yang ditunjukkan oleh DYMM Al-Sultan Kelantan, pemohon gagal mengikuti peraturan-peraturan prosedur pernikahan diluar negeri Enakmen Undang-undang Keluarga Islam antaranya seperti masa pendaftaran pernikahan dijalankan diluar negeri di Malaysia, prosedur wali enggan dan wali hakim, sehingga Mahkamah menolak permohonan pemohon. Oleh karena itu, bagi seorang yang ingin menikah haruslah mengikuti prosedur-prosedur yang ditetapkan oleh undang-undang. Jangan sampai hal pernikahan seperti ini tidak dapat didaftarkan dan status hukum pernikahan itu dianggap tidak sah dan tidak wujud oleh negara dan hukum Islam.The Legal status of the marriage conducted by the Regent of Foreign Affairs is one of the problems of the provisions of Islamic law on how the legal status of the marriage and how the judges of the Syariah low Court judge Kota Bharu to impose a verdict on the legal status of marriage carried out by foreign trustees. In this study, the authors used a method of literature and interview studies. As a result of the review of the literature and interviews, the authors got two sources: primary and secondary sources. From the primary source, the ruling judge is directly related to the Syariah low court of Kota Bharu, Kelantan. While the secondary source is capable or can provide information or additional data that can strengthen the discussion of the data taken by the author in this thesis is from interviews, standard books, Evidence books, and Hadist, al-Quran, and enactment of the Islamic Family Law in Malaysia. The results of this study show that the view of the judge in deciding the marital legal Status is carried out by the Regent of Foreign Affairs, among others, the applicant failed to use the trustee indicated by HRH Al-Sultan of Kelantan, the applicant failed to follow the rules of marriage procedures abroad enactment of the Islamic Family law such as the period of marriage registration conducted abroad in Malaysia Applicant's application. Therefore, one who wants to marry must follow the procedures established by the law. Do not let this kind of marriage be registered and the legal status of the marriage is deemed invalid and not in existence by the state and Islamic law.

scholarly journals Arus Utama Perdebatan Hukum Perkawinan Beda Agama

2013 ◽  
Vol 13 (1) ◽  
Author(s):  
Khamami Zada
Keyword(s):  
Social Change ◽  
Family Law ◽  
Muslim Brotherhood ◽  
Marriage Law ◽  
Islamic School ◽  
Interfaith Marriage ◽  
Religious Conservatism ◽  
Majority Population ◽  
Islamic Family Law ◽  
The Muslim Brotherhood

Abstract: Mapping the Mainstreaming Debate Regarding to Interfaith Marriage Law. This article intends to observe the linkage of the implementation of interfaith marriage law  with the opinion of  Islamic jurists’ and to political and social change in a country. Interfaith marriage law—as occurred in (former) North Yemen, Jordan, Algeria, and Iraq—is not influenced by the Islamic school of thought of the majority population. In contrary, interfaith marriage in the aforementioned states is not inline with the mainstream opinion of islamic jurists that forbidding softly (makrūh) Muslim man to marry a woman of Ahl al-Kitāb. The regulation is obviously influenced by  the rise of Islamism, such as the Muslim brotherhood in Jordan, Front Islamic Salvation in Algeria, and the growing influence of Shiite movements in Iraq and North Yemen in establishing religious conservatism in matters of interfaith marriage. Thus, it can be understood why those countries prefer to refer  text of the Quran that regulate interfaith marriage law.Keywords: interfaith marriage law, islamic family law, Ahl al-KitābAbstrak: Arus Utama Perdebatan Hukum Perkawinan Beda Agama. Artikel ini ingin menguji keterhubungan pemberlakuan hukum perkawinan beda agama dengan pendapat-pendapat ulama fikih dan perubahan sosial politik suatu negara. Hukum perkawinan beda agama di Yaman Utara, Yordania, Aljazair, dan Irak tidak begitu sepenuhnya dipengaruhi oleh mazhab fikih yang dianut mayoritas penduduknya. Justru perkawinan beda agama di negara-negara tersebut sedikit keluar dari mainstream pendapat ulama fikih yang memakruhkan laki-laki Muslim yang menikah dengan wanita Ahl al-Kitāb. Posisi ini diambil bukan karena dipengaruhi oleh kolonialisme Barat yang berlangsung lama dalam memberlakukan hukum, melainkan kuatnya Islamisme, seperti Ikhwanul Muslimin di Yordania, Front Islamic Salvation di Aljazair, dan kuatnya pengaruh gerakan Syiah di Irak dan Yaman Utara dalam membangun konservatisme agama dalam urusan perkawinan beda agama. Tidak heran jika empat negara ini mengambil jalan kembali ke teks Alquran untuk mengatur hukum perkawinan beda agama.Kata Kunci: hukum perkawinan beda agama, hukum keluarga Islam, Ahl al-Kitāb

PERNIKAHAN LINTAS AGAMA; KAJIAN MUQARIN MENURUT QURAISH SHIHAB DALAM TAFSIR AL-MISHBAH DAN HAMKA DALAM TAFSIR AL-AZHAR

2021 ◽  
Vol 2 (1) ◽  
pp. 1-30
Author(s):  
Luthviyah Romziana
Keyword(s):  
Literature Review ◽  
Interfaith Marriage ◽  
The Public ◽  
Library Research ◽  
Interfaith Marriages ◽  
Information Media ◽  
The Law

Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public,  interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and  al-Azhar interpretation by HAMKA. This research used  muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition  marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.

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