scholarly journals Marriage Tradition of Marlojong in Community of Mandailing Natal District (Study of Islamic and Positive Law Implementation)

2019 ◽  
Vol 2 (2) ◽  
pp. 448-460
Author(s):  
Kasman Kasman ◽  
Yasir Nasution ◽  
Pagar Pasaribu
Keyword(s):  
Islamic Law ◽  
Qualitative Approach ◽  
Natural Setting ◽  
Marriage Law ◽  
Positive Law ◽  
Marriage Customs ◽  
Formal Requirements ◽  
Material Requirements ◽  
Descriptive Qualitative

This study is aimed to describe the marriage tradition of Marlojong in community of Mandailing Natal District. This study focuses on study of Islamic and positive law implementation of the marlojong. This study is conducted by using descriptive qualitative approach because this study is to understand phenomena related to the implementation of marriage law in a natural setting of society, to understand a phenomenon based on information data obtained from informants. The result shows that there are there motivations of marlojong marriage implementation in Mandailing Natal District. First because they were unable to pay the dowry / tuor requested by the parents of the girl. Second, because they were not allowed to get married. Third, because they avoided the costs of implementing the marriage customs. The implementation of marlojong marriage in the Mandailing Natal community does not contradict the provisions of Islamic law. Pillars and marital conditions are met in accordance with the provisions of Islamic law. So that the marlojong marriage carried out by the Mandailing community is legal according to Islamic Law. The implementation of Marlojong marriage to the Mandailing Natal community according to Positive Law in Indonesia is legal because it does not violate the material requirements and formal requirements that have been determined in Law No. 1 of 1974 concerning Marriage and Compilation of Islamic Law. 

scholarly journals SYARAT ADANYA PERSETUJUAN ISTERI UNTUK BERPOLIGAMI (ANALISIS USHUL FIKIH SYAFI‘ĪYYAH TERHADAP UNDANG-UNDANG PERKAWINAN NOMOR 1 TAHUN 1974)

2015 ◽  
Vol 15 (1) ◽  
pp. 111
Author(s):  
Riyandi S
Keyword(s):  
Government Regulation ◽  
Islamic Law ◽  
Research Result ◽  
Qualitative Approach ◽  
Marriage Law ◽  
Positive Law ◽  
Prior Approval

The agreement terms of polygamy in positive law, namely the Marriage Law No. 1 of 1974, Government Regulation No. 9 of 1975, and Compilation of Islamic Law (KHI), is burdensome for men who wish to practice polygamy. Consequently, many men practice polygamy secretly without the approval of the first wife. This study uses qualitative approach. The research result shows that the terms of polygamy in Syafi'īyyah school is capable to bear a living wives and families. The husband is obliged to bear a living either wives or inner birth. According to Syafi'īyyah school no approval requirement for polygamous wives. According to Marriage Law No. 1 of 1974, Government Regulation No. 9 of 1975, and Compilation of Islamic Law (KHI), polygamy should be done without having to seek prior approval to the wife before. If the requisite approvals wife approached with istislahiyah method, it appears that the approval of the wife may be considered as a reason to permit polygamy on the grounds is included in a portion of maqasid syar’iyyah that maintain religion, intellect, lineage, honor and property.

scholarly journals POLIGAMI DALAM PERSPEKTIF FILSAFAT HUKUM ISLAM (KRITIK TERHADAP HUKUM PERKAWINAN DI INDONESIA)

2017 ◽  
Vol 10 (1) ◽  
pp. 49
Author(s):  
Danu Aris Setiyanto
Keyword(s):  
Islamic Law ◽  
Social Issues ◽  
Family Law ◽  
Public Awareness ◽  
Marriage Law ◽  
Philosophical Approach ◽  
Positive Law ◽  
Main Requirement ◽  
The Poor

This paper will focus on polygamy with a philosophical approach to Islamic law and directly associated with the marriage law in Indonesia. Polygamy is an issue in family law of Islam in the discussion of fiqih both classic and contemporary. Even polygamy is a discussion that is always debated theologically and anthropocentrically. In the positive law in Indonesia, polygamy is allowed with certain conditions which are strict and in it famous with the principle of monogamy. The main requirement of polygamy both in fiqih and in Act No. 1 of 1974 on Marriage is fair, both physically and spiritually. Polygamy is a right that can only be owned by the husband and not owned by the wife. In the philosophy of Islamic law, polygamy is certainly not due only to the satisfaction of mere biological. But more than that, polygamy is interpreted as a solution to resolve a number of social issues such as the poor orphans, protection of the poor widow, and others. Polygamy in philosophy also has the meaning of protection, to avoid lewdness, and justice for feminists. However, in practice in Indonesia, philosophy of polygamy in the Marriage Law considered  by some of parties, can not be realized effectively. This is due to the absence of strict sanctions, weak administration, and the lack of public awareness in obeying the rules of religion and the Marriage Law in Indonesia. [Tulisan ini akan difokuskan tentang poligami dengan pendekatan filosofis hukum Islam dan dikaitkan langsung dengan hukum perkawinan di Indonesia. Poligami merupakan isu dalam hukum keluarga Islam baik dalam pembahasan fikih klasik maupun fikih kontemporer. Bahkan poligami adalah pembahasan yang selalu diperdebatkan secara teologis maupun antroposentris. Dalam hukum positif di Indonesia, poligami diperbolehkan dengan syarat-syarat tertentu yang ketat dan di dalamnya terkenal dengan asas monogami. Syarat utama poligami baik dalam  fikih maupun dalam Undang-Undang No. 1 Tahun 1974 tentang Perkawinan adalah adil, baik secara lahir maupun secara batin. Poligami merupakan hak yang hanya dimiliki oleh suami dan tidak dimiliki oleh istri. Secara filosofi hukum Islam, poligami tentu saja bukan karena hanya untuk kepuasan biologis semata. Namun lebih dari itu, poligami dimaknai sebagai solusi untuk menyelesaikan sejumlah persoalan sosial seperti adanya anak yatim yang kurang mampu, perlindungan janda yang lemah dan lain-lain. Poligami secara filosofi juga memiliki makna perlindungan, menghindari perbuatan keji, dan keadilan bagi kaum feminis. Namun dalam praktinya di Indonesia, makna filosofi poligami dalam UU Perkawinan dianggap sejumlah pihak tidak dapat diwujudkan efektif. Hal ini disebabkan karena tidak adanya sanksi yang tegas, lemahnya administrasi, dan lemahnya kesadaran masyarakat dalam menaati aturan agama dan UU Perkawinan di Indonesia.]

scholarly journals Analysis of Corporate Governance on Islamic Bank in Indonesia

2019 ◽  
Vol 19 (2) ◽  
Author(s):  
Muhamad Nadratuzzaman Hosen ◽  
Nasimul Falah ◽  
Fitriyani Lathifah
Keyword(s):  
Corporate Governance ◽  
Islamic Law ◽  
Qualitative Approach ◽  
Islamic Banks ◽  
Islamic Bank ◽  
Positive Law ◽  
The Right ◽  
Islamic Values

This research demonstrates conceptual corporate governance (CG) which has relationship with regulations and Islamic teaching. Then, to investigate CG in Islamic Bank in Indonesia and to review law aspects and Islamic values related to rules of corporate CG in Islamic Bank in Indonesia. The study used qualitative approach using study literature and interview to analyze the implementation of corporate governance in Islamic bank in Indonesia. This study found that Islamic Banks which issued the rules of CG were not following philosophy of Islamic principles and not following strongly Islamic law and positive law. Hence, there were several fraud cases on Islamic banks inIndonesia. Islamic corporate governance in Indonesia still not find the implementation like in Malaysia. Rules of CG through regulation for Islamic bank is involving futher researher to examine the right policy. The regulation of corporate governance regulations for Islamic bank still need to be refined and turned into Islamic corporate governance standard in accordance with Islamic principles and national laws which required by Islamic bank.

scholarly journals THE LEGALITY OF INTERRELIGIOUS MARRIAGE IN THE PERSPECTIVE OF ISLAMIC LAW AND INDONESIAN POSITIVE LAW

2017 ◽  
Vol 17 (02) ◽  
pp. 82
Author(s):  
Muchammad Ichsan
Keyword(s):  
Analytical Method ◽  
Islamic Law ◽  
Negative Outcomes ◽  
Marriage Law ◽  
Positive Law ◽  
The Law ◽  
Descriptive Method

This study aims at examining the legality of interreligious marriage according to Islamic law and Indonesian positive law. To reach the goal set by this research, a descriptive method is used in the writing while an analytical method is employed to scrutinize the relevant problems. This study finds that interreligious marriage has spread widely among Indonesians that it has now become a phenomenon. However, Islam does not recognize a Muslim woman's marriage unless she is married by a man belonging to the same religion, i.e. a Muslim. A Muslim man is not permitted to marry a mushrik (polytheist) woman. It is lawful for him to marry a woman from the Ahlul Kitaab (Jews and Christians), but Indonesian ulemas prohibit such a marriage as well because of the negative outcomes. Meanwhile, the 1974 Indonesian Marriage Law fails to address the issue of interreligious marriage in a clear manner. This brings forth at least three interpretations: firstly, the law does not regulate interreligious marriage at all; secondly, the law allows it; and thirdly, the law denies it. Through an analysis, the last interpretation is found to have stronger reasons than the others.  Penelitian ini bertujuan untuk menguji legalitas pernikahan antaragama menurut hukum Islam dan hukum positif Indonesia. Agar tercapai tujuan yang diinginkan, maka penelitian ini menggunakan metode deskriptif untuk menganalisis masalah yang sedang diteliti. Studi ini menemukan bahwa pernikahan antaragama telah menyebar luas di kalangan masyarakat Indonesia yang kini telah menjadi fenomena. Namun, Islam tidak mengenali pernikahan wanita Muslim kecuali jika dia menikah dengan pria yang memiliki agama yang sama, yaitu seorang Muslim. Seorang pria Muslim tidak diizinkan untuk menikahi wanita musyrik (politeis). Dan halal baginya untuk menikahi wanita dari Ahlul Kitaab (Yahudi dan Kristen), namun sebagian ulama Indonesia tetap melarang pernikahan semacam ini, karena beberapa alasan. Sementara itu, Undang-Undang Perkawinan Indonesia 1974 gagal menangani masalah pernikahan antaragama dengan cara yang jelas. Ini setidaknya menghasilkan tiga interpretasi: pertama, hukum sama sekali tidak mengatur pernikahan antaragama; Kedua, hukum mengizinkannya; Ketiga, undang-undang tersebut menolaknya. Melalui sebuah analisis tersebut di atas, disimpulkan bahwa jenis interpretasi yang terakhir ditemukan memiliki alasan yang lebih kuat daripada alasan yang lainnya.

scholarly journals ISBAT Nikah Melegalkan Pernikahan Sirri Menurut Hukum Positif Dan Hukum Agama (Studi Di Pengadilan Agama Palangka Raya)

2015 ◽  
Vol 15 (1) ◽  
pp. 94-103
Author(s):  
Sanawiah Sanawiah
Keyword(s):  
Islamic Law ◽  
Marriage Law ◽  
Positive Law ◽  
Religious Law ◽  
The Law ◽  
Marriage Laws ◽  
Islamic Marriage ◽  
Legal Marriage ◽  
Laws And Regulations

The purpose of this study was to find out what sirri marriage laws according to Islamic Law and Positive Law, to find harmony and marriage requirements and to find out how the role of Religious Court of Palangka Raya in socialization confirmation marriage. The method used in this research is the method of legal normative. As for the type of research used in this study is inventory regulations that related to confirmation of marriage legalized marriage sirri according to Positive Law and Religious Law. Law wedding sirri results according to Islamic Law and Positive Law, sirri marriage according to Islamic Law illegitimate because it does not have a guardian of marriage, while marriage sirri in the view of the majority of Indonesian society is marriage not recorded but the terms and illegitimate pillars have been met in accordance with Islamic Law. Meanwhile, according to the law of the wedding positive sirri is as where according to Marriage Law in Indonesia if a legal marriage in syar'i then legitimate also according to law "marriage is not recorded" is legal according to the laws and regulations because according to Islamic Marriage Law applicable in Indonesia is based on Article 2 (1) of Law No. 1 of 1974 in conjunction with Article 4 Compilation of Islamic Law (as ius constitutun) in conjunction with Article 3 bill-HM-PA-Bperkw 2007 (as ius constituendum).

scholarly journals THE SHARIA MICROFINANCE AND THE COUNTER-HEGEMONIC MOVEMENT: EXAMINING THE LEGAL NORMS REGULATING ASPECTS OF INSTITUTIONAL AND BUSINESS ACTIVITIES IN SURAKARTA

2019 ◽  
Vol 7 (3) ◽  
pp. 45-51
Author(s):  
Kelik Wardiono ◽  
Wardah Yuspin
Keyword(s):  
Islamic Law ◽  
Secondary Data ◽  
Qualitative Approach ◽  
Primary Data ◽  
Microfinance Institutions ◽  
Business Incubation ◽  
Legal Norms ◽  
Positive Law ◽  
Library Studies ◽  
Depth Interviews

Purpose of study: Research aims at the study of legal norms that are formed and used to regulate the institutional aspects and business activities of the Islamic Micro Finance (LKMS) as well as the counter-hegemonic movement that lies behind them. Methodology: This research employs qualitative approach, which based on secondary data in the form of written documents, collected through library studies and primary data from informants, collected through in-depth interviews and observations in four LKMS in Surakarta LKMS Al-Huda UNS, LKMS Al-Abidin, LKMS AmanahUmmahUMS, LKMS Al-Muayyad. Results: The Legal norms established and used to regulate the institutional and business aspects of the four Sharia Microfinance Institutions in Surakarta show that there are certain aspects in common, and differences on the other. The norms used in regulating the institutional and business aspects of Sharia Microfinance Institutions in Surakarta show a mixture of norms in Islamic law and the MUIs Fatwa, the Norms (in positive law) governing banks, financing institutions, partnerships, and cooperatives, with elements of the more prominent Islamic law. Applications: The existence of the equations of the norms used in the background by the existence of counter-hegemonic movement built by The Small Business Incubation Center (PINBUK), which has passed through the corporate phase but has not exceeded the hegemonic phase. While the differences of norms used, due to the different degrees of cultural penetration of each Sharia Microfinance Institutions against the hegemonic movement driven by PINBUK.

scholarly journals The Impact of Enforcement of Corruption Law by the Corruption Eradication Commission after the Ratification of the Latest KPK Law

2021 ◽  
Vol 21 (3) ◽  
pp. 299
Author(s):  
Ayu Putriyana ◽  
Nur Rochaeti
Keyword(s):  
Law Enforcement ◽  
Qualitative Approach ◽  
Not Given ◽  
Positive Law ◽  
The Stability ◽  
The Impact ◽  
Positive Results ◽  
Descriptive Qualitative

2019 was a year full of turmoil for the KPK (Corruption Eradication Commission) due to the revision of the KPK Law after 17 years of the KPK Law being in effect. Despite many rejections, the latest KPK Law was still passed in September 2019 so that it became Indonesia's positive law. Therefore, the statements of the problem in this research are: what is the cause of the KPK Law revision and what is the impact of law enforcement on corruption by the KPK after the ratification of the latest KPK Law. The purpose of this research is to find out the reasons for the revision of the KPK Law and the impact of the implementation of the latest KPK Law. The method used in this research is a normative juridical method with a descriptive qualitative approach. The results of the research indicate that there are several weaknesses of the previous KPK Law which have an impact on the performance of the KPK so that it has not provided maximum results. In fact, regarding the impact of the enactment of the latest KPK Law, it has not given positive results so that it affects the stability of law enforcement for corruption. Therefore, there needs to be a good adaptation for the KPK and all related parties so that the latest KPK Law can run well.

scholarly journals STUDI ANALISIS TENTANG NIKAH SIRRI (KOMPARASI ANTARA FIQH MUNAKAHAT DAN HUKUM POSITIF DI INDONESIA)

2017 ◽  
Vol 13 (2) ◽  
pp. 213
Author(s):  
Wagiyem Wagiyem
Keyword(s):  
Qualitative Research ◽  
Secondary Data ◽  
Primary Data ◽  
Marriage Law ◽  
Positive Law ◽  
Normative Argument ◽  
Descriptive Qualitative

Abstact This research aims to acknowledge and understand normative argument about sirri marriage according to fiqh munakahat and Indonesian positive law. It is a descriptive qualitative research which depicts sources of fiqh and Indonesian positive law concerning marriage, particularly sirri marriage. The data consist of primary and secondary data; primary data are gained form Islamic scholar (fuqaha) while secondary data are obtained from any sources related to the research. The findings show that both fiqh munakahat and Indonesian positive law state that sirri marriage is forbidden or illegal. According to fiqh munakahat this prohibition is owing to the existence of marriage witness as one of rukun and requirements. Further, based on hadith, Rasulullah PBUH told that a marriage should be declared and celebrated. Meanwhile, Indonesian marriage law No. 1 of 1974 states that a marriage must be formally accounted.Keywords: Nikah Sirri, Fikih Munakahat, Positive Law.  Abstrak Penelitian ini berupaya untuk mengetahui dan memahami argumentasi normatif tentang nikah sirri, baik yang tertuang dalam berbagai referensi fiqh munakahat maupun yang terangkum dalam aturan hukum positif di IndonesiaDisamping itu, dengan studi perbandingan hukum antara fiqh munakahat dan hukum positif, maka dapat menambah khazanah keilmuan di bidang hukum Islam di Indonesia. Metode penelitian yang peneliti gunakan adalah metode deskriptif.Metode ini digunakan untuk menelaah dan mendiskripsikan berbagai sumber fiqh dan hukum positif di Indonesia yang berkaitan dengan pernikahan, khususnya tentang nikah sirri.Selanjutnya, jenis data yang digunakan adalah data primer dan sekunder. Untuk data primer, peneliti mengambil sumber dari kalangan fuqaha dan peraturan perundangan-undangan yang berkaitan dengan perkawinan di Indonesia. Sedangkan data sekundernya, berupa sumber-sumber yang berkaitan dengan kajian ini. Hasil yang peneliti temukan dari kajian ini bahwa pada dasarnya terdapat kesamaan antara figh munakahat dan hukum positif di Indonesia dalam memandang nikah sirri yaitu sama-sama tidak membolehkan sehingga nikah semacam ini tidak sah. Dalam fiqh munakahat tidak bolehnya nikah sirri, pertama terkait dengan peran saksi sebagai salah satu rukun dan syarat sahnya nikah, kedua berdasarkan hadist- hadist Rasulullah saw yang memerintahkan untuk mengumumkan pernikahan dan menyelenggarakan walimah (perhelatan). Dalam hukum positif, tidak sahnya nikah sirri selain dilihat dari peran saksi juga berdasarkan adanya ketentuan tentang pencatatan nikah yang merupakan salah satu dasar perkawinan dalam Undang-Undang Perkawinan (UUP) Nomor 1 / 1974.Kata Kunci: Nikah Sirri, Fikih Munakahat, Hukum Positif.

scholarly journals Understanding the Rights of Wife in The Law Number 1 of 1974 About Marriage Among the Terrorist Wives in Central Java

2020 ◽  
Vol 8 (1) ◽  
Author(s):  
Rosdiana Rosdiana ◽  
Hotnidah Nasution
Keyword(s):  
Islamic Law ◽  
Secondary Data ◽  
Primary Data ◽  
Marriage Law ◽  
Positive Law ◽  
Central Java ◽  
Religious Doctrine ◽  
Library Research ◽  
The Status ◽  
The Law

AbstractThe terrorist or ex-terrorist wives in Solo have experienced diverse conditions after their husband officially becomes a terrorist prisoner who has been lived in jail. The Rights of Wife in Law No. 1 of 1974 about Marriage among terrorist wives in Solo have sharpened the analysis on how their level of perception of the wife’s rights that regulated by Law No. 10 of 1974. This study aims to reveal the reality of cases that took place with terrorist wives related to the fulfillment of their rights as a wife regulated by law, and to categorize their marital status related to the validity in a positive law (whether the marriage is registered or not in The Office of Religious Affairs (KUA)). Besides, this paper also wants to explore the terrorist wives' understanding who are legally married in KUA regarding their rights which are highly protected by the law. This research uses a qualitative method which aimed to find concepts and theories, and library research by applying the empirical or sociological legal approach. Data sources used are Primary Data, namely the terrorist prisoner’s wives in Solo, and secondary data from the Marriage Law (Law No. 1 of 1974), Compilation of Islamic Law (KHI), books, journals, articles, views of legal experts, and the results of other paper and writings related to the problems that become the subject in this research discussion. The descriptive data analysis method aims to figure out systematically, factually and accurately the facts about the understanding of terrorist wives related to their rights in the Marriage Law (Law No. 1 of 1974). After analyzing and interpreting the existing data, it can be concluded that the terrorist prisoner wives in Central Java have a fairly good understanding of their rights as wives regulated in Law No. 1 of 1974. If only there are rights that undermanned by them for the unfulfilled obligations by the husband, then it is caused by their sincerity attitude towards the husband status who becomes a prisoner. The religious doctrine that is strong enough makes the prisoner’s wife do not ask many of her rights, both physical and mental rights that are not well fulfilled. For them, the status of a husband to become a terrorist prisoner is a Shari reason which consequences must be accepted sincerely.Keywords: Understanding, wife's rights, Terrorist Prisoner’s Wives

scholarly journals The Problem of Underhand Marriage (Sirri) in Coastal Java Pati

2021 ◽  
Vol 3 (1) ◽  
pp. 81-105
Author(s):  
A. Zaenurrosyid ◽  
Abd Kahfi ◽  
Ali Syafa’
Keyword(s):  
Islamic Law ◽  
Qualitative Approach ◽  
Economic Problems ◽  
Positive Law ◽  
Normative Perspective ◽  
Husband And Wife

Dinamika hukum Islam mengalami tantangan beragam di Nusantara. Pernikahan di Pesisir Jawa menjadi problematis karena dilarang dalam hukum positif, namun dibolehkan dalam Islam. Penelitian ini dengan pendekatan kualitatif dalam perspektif sosio-normatif. Ditemukan beberapa kasus pernikahan bawah tangan di Pesisiran Jawa, Pati dengan keragaman alasan suami istri menikah dibawah tangan. Faktor yang dominan adalah persoalan ekonomi, hamil di luar nikah, maupun alasan study. (The dynamics of Islamic law face various challenges in the archipelago. Marriage on Marriage on the coastal Java becomes problematic because it is prohibited in positive law, but is allowed in Islam. This research applied a qualitative approach in a socio-normative perspective. Several Cases of underhand marriages have been found in coastal Java, Pati with a variety of reasons for husband and wife marrying on underhand. The dominant factors are economic problems, pregnancy out of wedlock, and study reasons.)

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