scholarly journals WEDDING TRADITION OF SUNDA CULTURE IN ISLAMIC LAW PERPECTIVE

2020 ◽  
Vol 5 (2) ◽  
pp. 143-162
Author(s):  
Bunga Nurwiyatin Putri
Keyword(s):  
Islamic Law ◽  
Field Research ◽  
Marriage Contract ◽  
The Law

This article is the result of a qualitative field research. This article discusses a series of Sundanese traditional marriages from the perspective of Islamic law. The research location is in Caringin Village, Tegal Panjang Village, Sucinarja District, Garut Regency. This study concludes that the series of Sundanese traditional wedding ceremonies are not in conflict with fiqh law. The series consists of a) pre-marriage stage; b) stage of the marriage contract; and c) post-marriage contract stage. The three sets of Sundanese marriage traditions are in harmony with the law of fiqh. This argument is built by analyzing the three series with the jurisprudence of the four schools of thought, istihsan bi maqasid al-shariah, isthsan bi al'urf, and the text of the argument. Keywords: Sundanese traditional marria, Islamic law, urf,  maqasid shari’ah      Abstrak Artikel ini adalah hasil penelitian kualitatif lapangan. Artikel ini mendiskusikan rangkaian pernikahan adat Sunda dengan perspektif hukum Islam. Lokasi penelitian berada di kampung caringin desa tegal panjang kecamatan sucinarja kabupaten garut. Penelitian ini menyimpulkan bahwa rangkaian upacara pernikahan adat sunda semuanya tidak bertentangan dengan hukum fiqih. Rangkaian itu terdiri a) tahap pra nikah; b) tahap akad nikah; dan c) tahap pasca-akad nikah. Ketiga rangkaian tradisi pernikahan sunda selaras dengan hukum fiqih. Argument ini dibangun dengan menganalisis ketiga rangkaian tersebut dengan fiqih empat mazhab, istihsan bi maqasid al-shariah, isthsan bi al’urf, serta dalil nas. Kata Kunci: pernikahan adat Sunda, hukum islam, ‘urf,  maqasid shari’ah

Hukum Perubahan Status Harta Benda Wakaf: Studi Kasus Perubahan Status Kepemilikan Tanah Wakaf di Desa Keniten Kecamatan Kedungbanteng Kabupaten Banyumas

2020 ◽  
Vol 14 (2) ◽  
pp. 239-250
Author(s):  
Sarmo Sarmo
Keyword(s):  
Government Regulation ◽  
Islamic Law ◽  
Field Research ◽  
The Law

This article discusses the practice of changing waqf for socio-educational purposes. The jurists of the fiqh schools argue over the permissibility of exchanging waqf land. As a country where the majority of the population is Muslim, Indonesia has made the guidelines for waqf which are stated in the law. No. 41 of 2004 concerning Waqf, Government Regulation Number 42 of 2006 concerning the implementation of law number 41 of 2004, and the Compilation of Islamic Law in Indonesia. This study is field research conducted in Keniten Village, Kedungbanteng District, Banyumas Regency. This study concluded that the exchange of waqf land in this village was in accordance with the purpose of the waqf and in accordance with the law. No. 41 of 2004 Article 41 paragraph (3). The process of changing donated land for TK Diponegoro 136 is in accordance with Government Regulation Number 42 of 2006 concerning the implementation of law number 41 of 2004. Meanwhile, the relation of Islamic law to the exchange of waqf land in Keniten Village, Kedungbanteng District, Banyumas Regency is debated in accordance with the rules used by each jurisprudence school. Referring to the argument of jalb al-maṣāliḥ wa dar 'al-mafāsid, the exchange of waqf land in Keniten Village, Kedungbanteng District, Banyumas Regency is not against Islamic law because it brings more benefits.

TINJAUAN HUKUM ISLAM TERHADAP PENGEMBALIAN MAHAR BERGANDA AKIBAT PEMBATALAN PEMINANGAN DALAM (Studi Di Kelurahan Belawan II Kota Medan)

2021 ◽  
Vol 2 (3) ◽  
pp. 83
Author(s):  
Rahmi Ramadhani ◽  
Elsy Renie
Keyword(s):  
Qualitative Methods ◽  
Islamic Law ◽  
Field Research ◽  
Research Field ◽  
Marriage Contract ◽  
The Gift

This study examines the tradition of returning multiple dowries due to cancellation of proposal from the perspective of Islamic law in Belawan II Village, Medan City. From these problems, questions arise about how the proposal process is in Belawan II Village, how is the practice of returning multiple dowries due to the cancellation of the proposal and what is the view of Islamic law on the tradition of returning multiple dowries due to the cancellation of the proposal. The type of research that the author uses is a type of field research (field research), to obtain data from the problems studied using qualitative methods. The results of the research that the authors found that the tradition of returning a double dowry due to the cancellation of the proposal in the Belawan II Village, Medan City was carried out by returning the gift at the time of the proposal, namely the gift was in the form of half of the delivery money whose purpose was to be used as a dowry at the time of the marriage contract. Half of the delivery money, which is called the dowry, is returned twice (double) by the woman to the man at the time the proposal has been made. The dowry is returned twice (double) if the cancellation of the proposal is made by the woman. Another sanction is that if the dowry is not returned double (double) at the time of the cancellation of the proposal, neither the man nor the woman may request/accept a proposal from another person, of course this is done by way of deliberation from both parties. The review of Islamic law on the tradition of returning a double dowry due to the cancellation of this proposal is included in the 'urf group.

scholarly journals PREWEDDING PHOTO PROCESSION AND THE ROLE OF THE FAMILY IN THEM

2020 ◽  
Vol 10 (2) ◽  
pp. 246
Author(s):  
Aulil Amri
Keyword(s):  
Islamic Law ◽  
Religious Values ◽  
Religious Knowledge ◽  
The Family ◽  
Marriage Contract ◽  
The Law ◽  
Husband And Wife ◽  
As If

In Islamic law, pre-wedding photos have not been regulated in detail. However, pre-wedding photo activities have become commonplace by the community. It becomes a problem when pre-wedding is currently done with an intimate scene, usually the prospective bride uses sexy clothes and is also not accompanied by her mahram when doing pre-wedding photos. Even though there have been many fatwas and studies on the limits of permissibility and prohibition in the pre-wedding procession.The results show that the pre-wedding procession that is carried out by the community in terms of poses, clothes, and also assistance in accordance with Islamic law, the law is permissible. However, it often happens in the community to take photos before the marriage contract with scenes as if they are legally husband and wife and the bride's family knows without prohibiting, directing, and guiding them according to Islamic teachings. In this case the role of the family is very important, we as parents must understand the basis of religious knowledge and how to instill religious values in our children since childhood is the key to this problem dilemma.

scholarly journals KEABSAHAN PERKAWINAN JARAK JAUH DENGAN AKAD NIKAH MELALUI ALAT KOMUNIKASI SMARTPHONE

2020 ◽  
Vol 3 (1) ◽  
pp. 93-101
Author(s):  
Happy Trizna Wijaya
Keyword(s):  
Islamic Law ◽  
Long Distance ◽  
Marriage Contract ◽  
Pros And Cons ◽  
The Law

Marriage is one of the most appropriate and honorable ways to carry out offspring. Article 2 paragraph (1) of Law Number 1 of 1974 stipulates that a Marriage is valid if it is carried out according to the law of each religion and its beliefs. From the provisions of article 2 paragraph (1) it is clear that for those who are Muslims must heed the provisions and Islamic law in carrying out marriage. The development of telecommunications technology today has developed so rapidly, that people can carry out certain activities without being in a forum or assembly, for example entering into an agreement. The presence of such advanced telecommunications facilities is also clearly influential in the implementation of Marriage in the Indonesian community itself, namely by the long-distance marriage contract through a CellPhone or SmartPhone telecommunications device. So that it raises the pros and cons of its validity in the midst of society. It turns out that a long-distance marriage with a marriage contract through telecommunications equipment is still valid because it clearly meets the requirements and the harmony of an implementation, but a marriage with a long-distance marriage contract is still positioned as a last resort if it is no longer possible to implement the marriage in one assembly.Perkawinan merupakan satu cara yang paling tepat dan terhormat untuk melangsungkan keturunan. Pasal 2 ayat (1) Undang-Undang Nomor 1 Tahun 1974 menentukan bahwa Perkawinan sah apabila dilaksanakan menurut hukum masing-masing Agamanya dan kepercayaannya. Dari ketentuan Pasal 2 ayat (1) tersebut jelas bahwa bagi mereka yang beragama Islam harus mengindahkan ketentuan-ketentuan dan hukum Islam dalam melangsungkan Perkawinan. Perkembangan teknologi telekomunikasi saat ini telah berkembang sedemikian pesat, sehingga orang dapat melangsungkan kegiatan-kegiatan tertentu tanpa dalam satu forum atau majelis, misal mengadakan suatu perjanjian. Kehadiran sarana telekomunikasi yang demikian maju, juga jelas berpengaruh dalam pelaksanaan Perkawinan dimasyarakat Indonesia sendiri, yaitu dengan akad nikah jarak jauh melalui alat telekomunikasi handphone ataupun smartphone. Sehingga hal tersebut menimbulkan pro dan kontra tentang keabsahannya di tengah-tengah mayarakat. Ternyata bahwa Perkawinan jarak jauh dengan akad nikah melalui alat telekomunikasi adalah tetap sah karena jelas memenuhi syarat dan rukunnya suatu pelaksanaan, namun sebaiknya Perkawinan dengan akad nikah jarak jauh ini tetap diposisikan sebagai pilihan terakhir apabila tidak lagi dimungkinkan pelaksanaan Perkawinan tersebut dalam satu majelis.

scholarly journals AKAD NIKAH ULANG SEBAGAI RITUAL MEMPEROLEH KETURUNAN DALAM TINJAUAN HUKUM ISLAM (STUDI KASUS PADA PASANGAN SUAMI ISTRI DI DESA TINGGEDE KEC. MARAWOLA KAB. SIGI)

2020 ◽  
Vol 1 (1) ◽  
pp. 61-79
Author(s):  
Moh. Rizal ◽  
Muh. Syarif Hasyim ◽  
Sitti Nurkhaerah
Keyword(s):  
Data Collection ◽  
Islamic Law ◽  
Married Couple ◽  
Field Research ◽  
Marriage Contracts ◽  
Marriage Contract ◽  
The Gift ◽  
Islamic Religion ◽  
Data Collection Technique ◽  
The Village

Based on the research background that has been mentioned, the remarriage agreement as a ritual of obtaining offspring in a review of Islamic law, a case study of a married couple in the village of Tinggede, Kec. Marawola Kab. Sigi, then obtained several objectives from this study, namely to explain and describe how the process of remarriage contracts for couples in the village of Tinggede Kec .arawola, Kab. Sigi as a ritual to obtain offspring and how Islamic law review of the remarriage agreement to the couple in the village of Tinggede Kec.Marawola, Kab. Sigi as a ritual to get offspring. This study uses a qualitative approach with more emphasis on the relevance of the findings that occur in the field, so that the data can be presented in actual terms, the data collection technique used is the field of data collection techniques (field research). The intended data collection technique is collecting a number of data directly. The results showed that the process of implementing a marriage contract that occurred in couples in the village of Tinggede was as follows: firstly there was an underlying reason and secondly halal and haram re-marriage contracts were seen in terms of or the intention behind the process of a remarriage contract. So that in the Islamic religion, the glasses of Islamic law see this as a prohibition because of the descendants in a family, purely the gift of Allah. Humans can only endeavor, looking for reasons that are permitted by the Shari'a to get them.

scholarly journals PENCANTUMAN STATUS PERKAWINAN DALAM ADMINISTRASI PERKAWINAN DI KANTOR URUSAN AGAMA PERSPEKTIF MAQĀSHID SYARĪ’AH

Al'Adalah ◽  
2020 ◽  
Vol 23 (1) ◽  
pp. 79-92
Author(s):  
Siti Nurul Fatimah T
Keyword(s):  
Marital Status ◽  
Personal Identity ◽  
Rule Of Law ◽  
Islamic Law ◽  
Field Research ◽  
The Future ◽  
The Status ◽  
Identity Card ◽  
The Law ◽  
The One

Status perkawinan merupakan salah satu persyaratan administrasi perkawinan di KUA yang wajib dicantumkan oleh kedua calon pengantin agar pernikahannya dapat diselenggarakan. Seseorang yang belum pernah menikah dianggap perawan/jejaka sedangkan yang sudah pernah menikah dianggap sudah janda/duda. Namun saat ini, kasus seks diluar pernikahan semakin merajalela dan banyak wanita yang hamil diluar pernikahan khususnya di Kota Malang. Sehingga, hal tersebut terdapat ketidakjelasan pada sebuah form status perkawinan yang harus diisi. Misalnya pada wanita yang hamil diluar pernikahan maka statusnya tetap yang dicantumkan adalah perawan. Oleh karenanya, penelitian ini bertujuan untuk mengetahui interpretasi makna status perkawinan dalam administrasi perkawinan menurut KUA, apa konsekuensi hukum jika terjadi kebohongan status perkawinan, serta bagaimana menurut KUA di Kota Malang terhadap pemakanaan status perkawinan tersebut perspektif Maqāshid Syarī’ah. Penelitian ini adalah penelitian lapangan. Hasil penelitian ini, menunjukan bahwa terjadi perbedaan interpretasi perawan/jejaka dan janda/duda antara hukum Islam dan ketentuan administrasi perkawinan yang berdasarkan peraturan Undang-Undang perkawinan di Indonesia. Menurut KUA, status perkawinan mengacu pada identitas diri yang terdapat di KTP masing-masing. Akibat hukum bagi mereka yang berbohong atas status perkawinannya, maka perkawinannya dapat dibatalkan demi hukum oleh pihak yang berwenang. Interpretasi status perkawinan yang berdasarkan KTP, sesungguhnya telah sesuai dengan Maqashid syari’ah pada sektor Hifdz al-‘Irdhi. The inclusion of marital status is one of the requirements in Marriage Administrative at Religious Affairs Office (KUA) that should be fulfilled for the future bride/groom to perform marriage. The one who has not married considered as virgin/bachelor while the one who has married considered as widow/widower. Based on todays phenomenon, married by accident has become well known thing and there are many women who are pregnant without even married, especially in Malang. Thus, there is a lack of clarity on the form of marital status that must be filled. For example, for women who are pregnant out of wedlock, the status listed is a virgin. Therefore, this study aims to find out the interpretation of marital status meaning in marriage administration according to KUA, how the law effect for marital status untruth according to KUA, and how the view of KUA through the marital status meaning in marital administrative based on Maqashid Sharia perspective. The research is field research. The result of the research shows that: different interpretation of virgin/bachelor and widow/widower happen between Islamic law and marriage administration provision which is based on the marriage rule of law in Indonesia. According to KUA, marital status refers to the personal identity that is shown in their personal identity card. The law effect for those who falsify their marital status from thier personal identity card, the marriage can be canceled for the sake of law by the authorities party The interpretation of marriage status that is based on personal identity card, indeed appropriate with Maqashid Sharia in Hifdz al-‘Irdhi sector.

scholarly journals LEGAL STATUS OF DOWRIES PROVISION BY THIRD PARTIES

2019 ◽  
Vol 5 (2) ◽  
pp. 447-463
Author(s):  
Hazar Kusmayanti ◽  
Djanuardi Djanuardi ◽  
Nurmeida Hadiyanti ◽  
Deviana Yuanitasari
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Third Parties ◽  
Third Party ◽  
Legal Analysis ◽  
Legal Validity ◽  
Legal Principles ◽  
Marriage Contract ◽  
The Law

This article discusses the issue of the legal validity of marriage contract in the case dowry is paid by a third party.  Legal analysis will be performed on the legal principles and regulations found in The Law Number 1 Year 1974 on Marriage, The Compilation of Islamic Law and sources in Islamic Law .  One important finding is does not forbid the payment of dowry by a third party and that this practice does not affect the validity of the marriage contract.

scholarly journals MUSLIM WIFE’S RIGHTS TO MAINTENANCE: HUSBAND’S DUTY TO MAINTAIN A WORKING WIFE IN ISLAMIC LAW AND THE LAW IN MALAYSIA

2012 ◽  
Vol 18 (1) ◽  
Author(s):  
Azizah Mohd ◽  
Badruddin Hj Ibrahim
Keyword(s):  
Islamic Law ◽  
Marriage Contract ◽  
The Law

Islamic law imposes a duty on the husband to maintain his wife. This duty arises as soon as the marriage contract is completed. The duty to maintain her continues until the contract of marriage ends either through death or separation. This paper seeks to examine the provisions of Islamic law on the husband’s duty to maintain a working wife. The examination extends to the adequacy of provisions of the law in Malaysia governing maintenance of a Muslim wife. The paper will further analyze the law on the extended duty of the husband to maintain the wife, even though the wife is working and especially earning a good salary of her own. 

scholarly journals عقد الزواج وما يتعلق به من الوسائل المستحدثة

2017 ◽  
Vol 17 (2) ◽  
pp. 175
Author(s):  
Fadlolan Musyaffa'
Keyword(s):  
Islamic Law ◽  
Legal Issues ◽  
The Internet ◽  
Direct Communication ◽  
Marriage Contract ◽  
The Law ◽  
Modern Tool

<p>A mujtahid has an important role in answering legal issues that arise in the community. His position is to replace the role of the prophet in exposing and explaining the law of God in the nash. This article attempts to discuss the terms of the Mujtahids according to the scholars of Islamic law and the possibility of reaching these conditions in the present. The majority of contemporary scholars allow the ceremony of marriage with modern means of direct communication, as well as through modern means such as computers and the internet that can mutually make marriage contract. Now, there is modern tool through a visual phone that can display images of all components that make contract who can listen to each other and see between the two people who perform the contract and witnessed both witnesses, then the contract is valid, because it has qualified and get along in the marriage contract.<br />---<br /><br />Seorang mujtahid memiliki peranan penting dalam menjawab permasalahan hukum yang muncul dimasyarakat. Karena pentingnya peran mujtahid tersebut, diperlukan syarat-syarat dalam berijtihad agar ijtihadnya benar dan sesuai kehendak Allah. Tulisan ini mencoba membahas syarat-syarat mujtahid menurut para ulama hukum Islam serta kemungkinan meraih syarat-syarat tersebut pada masa sekarang ini. Mengingat akad nikah memiliki spesifikasi yang khusus dan unik disbanding dengan akad-akad lain, maka terjadi khilaf antara ulama tentang kemungkinan akad melalui sarana komunikasi yang terbarkan. Mayoritas ulama kontemporer memperbolehkan akad nikah dengan sarana komunikasi modern langsung, maupun melalui sarana modern seperti komputer dan internet yang bisa saling melakukan akad nikah.Apalagi sekarang telah ditemuakan alat modern melalui telepon visual yang bisa menampilkan gambar semua komponen yang melakukan akad yang bisa saling mendengarkan suara dan melihat antar kedua orang yang melakukan akad serta disaksikan kedua orang saksi, maka akad tersebut adalah sah, karena telah memenuhi syarat dan rukun dalam akad nikah.</p><p> </p>

scholarly journals TRADISI NGANYARI AKAD NIKAH PADA MASYARAKAT JENGGLONG DI BOYOLALI

2020 ◽  
Vol 12 (2) ◽  
pp. 198
Author(s):  
Sukron Ma'mun
Keyword(s):  
Key Words ◽  
Islamic Law ◽  
Cultural Beliefs ◽  
Field Research ◽  
Social Culture ◽  
Marriage Contract ◽  
Sociological Approaches ◽  
Case Based

Abstrak:Tajdidun nikah atau memperbarui akad nikah adalah upaya untuk mewujudkan keluarga yang harmonis, setelah terjadi perceraian. Berbagai pendapat fuqaha menyatakan bahwa tajdid nikah dilakukan karena sebab perceraian dan adanya ruju’ atau kembali diantara kedua belah pihak. Namun hal ini sedikit berbeda dengan nganyari (memperbaruhi atau tajdid) akad nikah yang berlangsung pada masyarakat Jengglong Boyolali. Nganyari nikah tersebut tidak dilaksanakan bukan karena adanya ruju’ setelah perceraian dalam masa iddah, tetapi disebabkan karena persitiwa kematian yang berlangsung pada saat akad pernikahan atau walimatul ursy (pesta pernikahan) yang berlangsung oleh kedua belah pihak.Kajian ini membahas tradisi nganyari (tadjid) akad nikah yang dilaksakan oleh masyarakat Jenggong, Boyolali. Menarik tentunya dikaji disini dalam kerangka hukum Islam maupun ilmu sosial budaya. Sehingga kajian ini diarahkan untuk melihat bagaimana sejarah nganyari akad nikah di dusun Jengglong, proses pelaksanaan nganyari akad nikah, dan perspektif hukum Islam mengenai nganyari akad nikah tersebut. Kajian ini merupakan kajian lapangan dengan pendekatan normative-sosiologis. Kerangka teoritik urf digunakan untuk memotret perspektif hukum Islam atas tradisi nganyari akad nikah tersebut. Sementara pendekatan sosiologis digunakan untuk melihat fenomena tersebut bukan semata persoalan hukum Islam, namun juga terkait dengan tradisi dan keyaninan masyarakat. Hasil kajian ini menunjukkan tradisi nganyari akad nikah bukan untuk memperbaharui akad nikah karena persoalan hukum Islam rusaknya (fasid) akad atau perceraian, tetapi lebih pada kekakinan dan tradisi, namun begitu tradisi ini mengakar kuat dan menjadi semacam kelaziman atau bahkan nyaris tututan. Kata kunci: nganyari akad nikah, urf, tradisi dan hukum Islam. AbstractTajdidun nikah or renewing marriage contract is an effort to implement a harmonic family after having a divorce. Many Islamic scholar arguments said that tajdid nikah had to be done because of having divorced and an effort to reunite both ex-husband and ex-wife. However, it is a difference with nganyari (Java, renew) akad nikah tradition that occurs in Jengglong community of Boyolali. The nganyari nikah is not due to an effort to reunite a spouse after having divorce during iddah (waiting periode), however, it is caused by an incident of death at marriage contract between a certain bride and groom is ongoing on or walimatul ursy (wedding party) is still taking place.This article discusses nganyari akad nikah (renewing marriage contract) tradition that is implemented by Jengglong community of Boyolali. This study is based on Islamic law and social-culture perspective, to analyses how nganyari akad nikah was historically traditioned, the practice of the nganyari akad nikah at that time, and how is the tradition based on Islamic law perspective. This is field research with normative and sociological approaches. Urf framework applied to analyses the case based on the Islamic law perspective. Meanwhile, sociological approaches applied to analyses that the phenomenon tends to be a tradition and cultural beliefs. A result of the study showed that the tradition of ngayari akad nikah is not only due to damaged of akad nikah or divorced but tend to be a tradition that was believed by the community.    Key words: nganyari akad nikah, urf, tradition and Islamic law.

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