scholarly journals Pertimbangan Putusan Hakim Perkara Harta Bersama di Pengadilan Agama Tembilahan

Al-Qadha ◽  
2021 ◽  
Vol 8 (2) ◽  
pp. 160-174
Author(s):  
Azmil Fauzi Fariska

This research was motivated by the decision of the Tembilahan Religious Court judges who decided the joint property case in which the judge decided the Plaintiff (husband) got 1/4 while the Defendant (wife) got 3/4 of the shared property. However, Article 97 in the Compilation of Islamic Law states that: "Widows or widowers are each entitled to half of the joint property as long as it is not stipulated otherwise in the marriage agreement." This research is in the form of library research using case No.0233/Pdt.G/2018/PA.Tbh, as the primary reference, while the secondary material in this paper consists of laws and regulations related to the object of the research decision No. 0233/Pdt.G/2018/PA.Tbh as well as books, journals, scientific works related to the object of research. The author's data collection technique uses interview techniques and study documents or library materials. The results of the verdict research are in accordance with the judge in deciding the case based on Legal Certainty (legal certainty) and Legal Justice (legal justice), legal certainty is what has been outlined by the laws and regulations, Compilation of Islamic Law, like this case according to legal certainty then the distribution it is the wife gets 1/2 and the husband also gets 1/2 then if only this which is applied rigidly in the case will reduce the values of justice itself, thus the judge in determining the joint property case uses Legal Justice.

2021 ◽  
Vol 6 (1) ◽  
pp. 66
Author(s):  
Willy Budianto ◽  
Rachmi Sulistyarini

This study aimed to analyze the legal certainty of shared property as well as the urgency of marriage agreements on the shared property for first wives in polygamous marriages. The research used the statute approach. The provisions of the law on joint property in polygamous marriage based on Article 94 of the compilation of Islamic law did not provide legal certainty to the first wife, thus the creation of a marriage treaty deed on joint property under Law Number 1 of 1974 on Marriage became one of the efforts to obtain legal certainty. The urgency of the marriage agreement on the joint property for the first wife in a polygamous marriage was related to the legal protection of the first wife when the husband was influenced by the second wife in the future.


2021 ◽  
Vol 2 (1) ◽  
pp. 88-92
Author(s):  
I Kadek Leo Byasama Wijaya ◽  
I Nyoman Putu Budiartha ◽  
Ni Made Puspautari Ujianti

Disputes over joint property mixed with inheritance Dispute resolution specifically means that in a dispute that occurs between a husband and wife there is a difference of opinion between the two parties because property can also refer to a dispute So that for this there is an imbalance of ownership and a policy is needed to equalize the position of both parties Based on the background of the problems that have been described several problems can be formulated as follows 1) How is the Legal Power of mediation in the trial process at the Badung Religious Court? 2) What are the procedures for distributing inheritance and collective assets according to the compilation of Islamic law? This type of research used here is a type of empirical research where this research is carried out on the real situation in a community or the surrounding environment with the aim of finding facts or existing legal problems The results of this study indicate that the legal power of mediation in the trial process at the Badung Religious Court namely with the peace deed the results of the peace agreement get legal certainty


2020 ◽  
Vol 8 (2) ◽  
Author(s):  
ABDUR ROHMAN

 Dapat dideskripsikan, bahwa pelaksanan pembagian harta gono-gini dalam perkawinan poligami adalah sama dengan pembagian harta gono-gini dalam perkawinan monogami, yaitu masing-masing pasangan mendapatkan bagian sama antara suami dan para istri, sebagaimana maksud Pasal 37 Undang-undang Nomor 1 Tahun 1974 dan Pasal 97 Kompilasi Hukum Islam.  Ditetapkan harta bersama dalam perkara ijin poligami, adalah demi kemaslahatan dan melindungi Harta bersama Pemohon dan Termohon, agar istri yang  baru tidak mengklaim harta bersama tersebut dengan menerapkan 3 pilar tujuan hukum yaitu keadilan, kemanfaatan dan kepastian hukumKata kunci: kepastian hukum, poligami, perkawianan It can be described, that the distribution of the gono-gini assets in the polygamy marriage is the same as the distribution of the gono-gini assets in a monogamous marriage, where each pair gets an equal share between husband and wife, as intended in Article 37 of Law Number 1 of 1974 and Article 97 Compilation of Islamic Law. Determined joint property in the case of a polygamy permit, is for the benefit and protection of Assets with the Petitioner and Respondent, so that the new wife does not claim the joint property by applying the 3 pillars of legal objectives namely justice, expediency and legal certainty Keywords: legal certainty, polygamy, marriage 


2020 ◽  
Vol 8 (2) ◽  
Author(s):  
Imam Subchi

This article explores how Hadrami Arabs have been maintaining the law of kafa’ah marriage or endogamy marriage in the Malay world—in this instance Indonesia and Malaysia and, to some extent, Singapore—from the early 1990s to the present. Arabs, mostly of Hadrami descent, are carrying their traditions everywhere in their diaspora. Moreover, those traditions are related to the Islamic law of endogamy marriage. This study employs a qualitative research method. Library research is used in collecting data, published or unpublished documents. Data sources are done with a web search using the following databases: Google Scholar, Ebsco-host, Research gate, Sage Journal, Scientific Electronic Library Online (SciELO), and others. The results and discussion of the research explain that the process of the establishment of the tradition of endogamy marriage has begun since their existence in Hadramaut to preserve offspring, because they became the target of the murder of the Umayyad dynasty. In Hadramaut, they established Naqabah Asyraf Kubra, which served to record the genealogy and maintain the Syarifah ((female descendants of Prophet Muhammad) in order to obey the law of endogamy marriage. On the other hand, this paper will also examine issues related to the existence of the Arab’s community diaspora in the state order in the legal perspective reviewed from the guarantee of its legal certainty. The conclusion in this study is that in the end the issue of Syarifah marriage with this akhwal depends very much on the perspective of the community either from Alawiyyin group or not. Rigid attitudes towards traditions supported by religious propositions will still be able to preserve this. However, how big is the tradition of the law of endogamy marriage able to withstand the onslaught of globalization and modernization that continues to run, because some Syarifah groups question and even break out of or disobey this tradition.


2018 ◽  
Vol 4 (1) ◽  
pp. 37-45
Author(s):  
Gina Yunita

A man who has more than one wife is called polygamy. A polygamy often creates legal uncertainty about joint property. The purpose of writing this thesis is to analyze the legal certainty of joint property in polygamous marriage. The research method which used in this paper is Juridical Research Methods with Sociological Approach (Empirical). Authority of the Cibinong Religious Court in examining the case of the joint treasure agreement in polygamous marriage, the Muslim husband who wishes to have more than one wife is required to apply for polygamy permission to the Religious Court under the conditions as set forth in Article 4 and Article 5 of Law Number 1 Year 1974 about Marriage. Regarding the petition for polygamy permit, it is combined with a joint property appointment request which filed by a spouse or husband who files a joint property agreement reconvention. A married husband of more than one person is governed in Article 94 of the Compilation of Islamic Law and the separation of joint property separated in the mediation room, this agreement is made or before or at the time of marriage takes place, which then authorized by religious affairs office (KUA) for Muslims and may be signed before the notary. The consideration of the Panel of Judges about the joint property agreement in polygamous marriage is seen only through evidence at that time which causing injustice to the first wife since there is no explicit law  that regulates t the distribution of joint property in polygamous marriage. Therefore, we need protection of law which is preventive and repressive


2019 ◽  
Vol 2 (2) ◽  
pp. 151
Author(s):  
Sugih Ayu Pratitis

<p>The emergence of the problem of joint property in a marriage is usually when there is a divorce between husband and wife, or when the divorce process is taking place in the Religious Court. The purpose of the study is to examine the position of joint property in marriage according to Islamic law and the provisions of the legislation and the legal consequences of divorce on marital property. The research method used is a type of normative research where research is carried out by first researching the materials that are in accordance with the problem to be studied. The result of this research is that the position of husband and wife property obtained in marriage is shared property except personal property which is under the marriage will be the personal rights of each husband or wife. While due to divorce between husband and wife, the assets obtained during marriage are divided in half for the husband and half for the wife. The method for resolving cases of sharing of shared assets at the Religious Court is if the divorce has been approved by a judge, then a husband and wife can submit a request for sharing of shared assets in accordance with applicable law. And if a divorced husband and wife do not want to carry out the distribution of shared assets, then one of the parties can submit a request for execution in the Religious Court to force those who do not want to carry out the decision in accordance with what was decided by the Religious Court.</p>


2020 ◽  
Vol 3 (2) ◽  
pp. 217
Author(s):  
Luqman Nurhisam ◽  
Dimas Aprilianto

<p class="Default"><em>Bank secrecy refer to secrets in the relationship between a bank and a customer. In accordance with Article 40 paragraph (1) of Law Number 10 Year 1998 concerning Banking, it is stated that banks are required to keep confidential information regarding their depositing customers and their deposits. The research was conducted using the library research method, which looks for normative sources of law by reviewing the laws and regulations that apply or are applied to a particular legal problem. The approach used is the statutory approach, namely the approach taken by examining laws relating to bank secrecy. The purpose of this study is to further examine how Islamic law views the regulation of bank secrecy in Indonesia. The results of this study are related to the maintenance of one of the basic needs elements, namely assets that must be protected (hifdz al-maal), so if other parties ask for an explanation of the financial condition of a customer from a bank, this is not allowed.</em></p>


2019 ◽  
Vol 8 (2) ◽  
pp. 217-236
Author(s):  
Baiq Santi Sulistiorini

This study aims to determine the customary provisions of the Village of Lebah Sempaga regarding the mastery of buildings on customary land, know the legal considerations of the judges and the barriers to execution of shared property on customary land. This research is a field research using normative and sociological juridical approaches and involves judges and litigants, community leaders and traditional leaders of Lebah Sempaga Village. Data mining is done by observation, indepth interviews and documentation studies. The results of this study indicate that the customary provisions of the Lebah Sempaga Village regarding the mastery of buildings on "pauman land" are that the community only has ownership rights to the house building and does not have ownership rights to the land where the house was built. Legal considerations applied by the Panel of Judges of the Giri Menang Religion Court in deciding joint property disputes on customary land include, among others: (a) Consideration of evidence (b) Consideration of factual events (3) Consideration of legal facts. The legal basis used is Article 37 paragraph 1 of Law Number 1 of 1974 in conjunction with Article 97 of the Compilation of Islamic Law and Jurisprudence of the Supreme Court of the Republic of Indonesia Number 58 K / AG / 2015 dated January 27, 2015, that a claim for joint property on customary land can only just sued value. The obstacle in the execution of the object of joint property disputes on customary land is the difficulty to sell the disputed object because no one wants to buy the house because only the house is purchased, not the land because the land is customary land.


2018 ◽  
Vol 13 (2) ◽  
pp. 334-363
Author(s):  
Junaidi Abdillah

The formulation of hudûd law has been more synonymous with criminal and punishment forms. Such formulations and construct are recognized to distort the true concept of hudûd. It also implicates on the theoretical debate in Islamic penal law. The main goal of this paper is to explore and elaborate the hudûd discourse in the study of Islamic law. This paper is a library research with a hermeneutical approach. The data collection technique used in this research is a documentary study (historical) which is elective-eliminative historic in nature. The analysis methods used in the research are the general methodical elements such as interpretation and deductive-inductive also personal reflection. This paper produces several conclusions: (1) The discourse of hudûd penal in the Islamic criminal law studies has experienced a paradigm shift as a dynamic entity from time to time. And the stipulation of hudûd penal is an Islamic Juristic formulation (fuqahā’) and (2) As a product of ijtihad, stipulation of hudûd or its existence is open with criticism using contemporary epistemology. (Rumusan hudûd yang selama ini ada lebih identik dengan bentuk pidana dan hukuman. Rumusan dan konstruksi yang demikian diakui telah mendistorsikan konsep sebenarnya tentang konsepsi hudûd. Paper ini bertujuan mengupas serta mengelaborasi diskursus hudûd dalam studi hukum Islam. Disamping itu, tulisan ini juga melacak pergeseran- paradigma terkait konsepsi dan rumusan hudûd yang muncul sepanjang sejarah. Tulisan ini menggunakan pendekatan hermeneutika-tematis melalui studi dokumenter bersifat historis elektif-eliminatif.  Data akan dibandingkan, dianalisis serta disaring hingga tersisa satu teori yang paling relevan. Paper ini menyimpulkan bahwa diskursus hudûd dalam hukum Islam telah mengalami pergeseran paradigma (paradigm shift) dari waktu ke waktu. Dan, rumusan hudûd yang identik dengan bentuk-bentuk pidana (al-ꞌuqûbât al-muqaddarah) merupakan ijtihad para fuqahâ’ atas tradisi kenabian (Sunnah). Sebagai hasil ijtihad, rumusan hudûd yang ada merupakan ruang ilmu yang terbuka dengan kritik)


2020 ◽  
Vol 3 (1) ◽  
pp. 1-34
Author(s):  
Rika Nur Laili ◽  
Lukman Santoso

This research is based on the problem of isbat nikah request which was rejected by the Ponorogo Religious Court through a determination with case number 402 / Pdt.P /2018/PA.Po. The purpose of this research focuses on the study of the legal interpretation paradigm of judges for rejection of marriage wives which is then analyzed based on the perspective of critical legal studies. This type of research is normative legal research which includes library research with descriptive analysis method. While the data collection technique is a documentation analysis study. The findings of this study: first, the legal interpretation used by the panel of judges in this determination is a systematic interpretation. Meanwhile, the method used by the panel of judges in this case used grammatical interpretation. This can be seen from the basis of legal considerations that the judge rejected the request for marriage is the hadith of the Prophet Muhammad regarding the existence of a marriage guardian as narrated by Ibn Hibban, Article 20 and Article 23 KHI, Article 1 paragraph (2) PMA No. 30 of 2005, Article 2 paragraph ( 1) Law No. 1 of 1974 concerning Marriage. Second, from the perspective of critical legal studies, the panel of judges uses a posivistic paradigm, namely not making any legal breakthroughs. This happens because the law is deemed capable of answering cases, the judge then does not grant marriage requests in order to prioritize the value of legal certainty over the value of justice and the value of benefit. This judge's decision contradicts Gustav Radbruch's standard priority theory, which is the first priority order of justice, second benefit and third legal certainty. Penelitian ini berangkat dari problem permohonan isbat nikah karena menikah siri yang ditolak oleh Pengadilan Agama Ponorogo melalui Penetapan dengan nomor perkara 402/Pdt.P /2018/PA.Po. Tujuan penelitian ini memfokuskan kajian pada paradigma interpretasi hukum hakim atas penolakan isbat nikah yang kemudian dianalisis berdasarkan perspektif studi hukum kritis. Jenis penelitian yang digunakan adalah penelitian hukum normatif yang termasuk studi kepustakaan (library research) dengan metode analisis deskriptif. Sedangkan teknik pengumpulan data adalah studi analisis dokumentasi. Temuan dari penelitian ini: pertama, Interpretasi hukum yang digunakan majelis hakim dalam penetapan ini adalah Interpretasi sistematis. Sedangkan metode yang digunakan majelis hakim dalam perkara ini menggunakan interpretasi gramatikal. Hal ini dapat dilihat dari dasar pertimbangan hukum hakim menolak permohonan isbat nikah adalah hadis Rasulullah tentang harus adanya wali nikah yang diriwayatkan oleh Ibnu Hibban, Pasal 20 dan Pasal 23 KHI, Pasal 1 ayat (2) PMA No 30 Tahun 2005,  Pasal 2 ayat (1) UU No 1 Tahun 1974 Tentang Perkawinan. Kedua, Dilihat dari perspektif studi hukum kritis, majelis hakim menggunakan paradigma posivistik yaitu tidak melakukan terobosan hukum. Hal ini terjadi karena undang-undang dianggap telah mampu menjawab kasus, hakim kemudian tidak mengabulkan permohonan isbat nikah demi mendahulukan nilai kepastian hukum daripada nilai keadilan dan nilai kemanfaatan. Keputusan hakim ini berseberangan dengan teori prioritas baku Gustav Radbruch yang dengan urutan prioritas pertama keadilan, kedua manfaat dan ketiga kepastian hukum.


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