scholarly journals Putusnya Perkawinan dan Akibatnya dalam Fikih Munakahat (Studi Analisis Undang-Undang Nomor 1 Tahun 1974 Pasal 38-41)

2021 ◽  
Vol 2 (3) ◽  
pp. 413-431
Author(s):  
Kasman Bakry ◽  
Zulfiah Sam ◽  
Jihan Vivianti Usman
Keyword(s):  
Islamic Law ◽  
Marriage Law ◽  
Marital Problems ◽  
Normative Approach ◽  
Descriptive Research ◽  
Qualitative Descriptive ◽  
The Law ◽  
Almost All ◽  
Legal Consequences

This research aims to find out and understand Fikih Munakahat and the analysis of Law No. 1 of 1974 article 38-41 which discusses the breakup of marriage. This research uses a type of qualitative descriptive research, which focuses on the study of manuscripts and texts with a theological-normative approach and a juridical approach. The results showed that: First, the urgency of marriage in Islam that lasted until now is the marriage of al-Wiladah, i.e. a man came to the girl's parents to propose to her. Then he married her with his dowry; Second, the basis of marriage law in Indonesia at the level of application is contained in Law No. 1 of 1974 on Marriage and Presidential Instruction No. 1 of 1991 on compilation of Islamic law (KHI) applied in almost all marital problems, and the law is always used as the basis and back of every judge in providing legal interpretations and solutions to various problems of marriage law today; Third, the legal consequences due to the termination of marriage both in the perspective of Law No. 1 of 1974 in articles 38-41 and in the perspective of Fikih Munakahat will have an impact on; 1) children; 2) innate property; and 3) a living.

scholarly journals TINJAUAN ‘URF TERHADAP BUDAYA EKONOMI DALAM USAHA FOTOKOPI PERANTAU MINANGKABAU DI YOGYAKARTA

2021 ◽  
Vol 20 (1) ◽  
pp. 63
Author(s):  
Mahlil Bunaiya ◽  
Delvy Hamzah ◽  
Mawaddatul Ulfa
Keyword(s):  
Research Methodology ◽  
Islamic Law ◽  
Descriptive Research ◽  
The Past ◽  
Economic Support ◽  
Economic Culture ◽  
Qualitative Descriptive ◽  
The Law ◽  
The City

One of the efforts to meet the needs of the Minangkabau people that they achieve is through migration, as in the economic culture of Minangkabau immigrants from Nagari Atar Batusangkar, Padang Gantiang District, Tanah Datar Regency. About 99% of the imigrants were found in the field involved in Photo Copying businesses scattered in the city of Yogyakarta. The hope is that people's behavior in fulfilling the economy can continue to run well and in accordance with Islamic law. This study aims to explain how Urf's review of the economic culture of Minangkabau migrants in Yogyakarta using a qualitative descriptive research methodology. The results of the study conclude several things, among others: First, according to records in 2015 the number of Minangkabau residents in Yogyakarta reached 10,000 people or around 350 families, and those who run photocopy businesses are 80 families or 155 tablets. Second, the Economic Culture in the photocopy of the Minangkabu Community in Yogyakarta is referred to as 'Urf in Islamic law, because it fulfills several conditions' Urf and the law is mubah. Third, related to economic culture can furthermore be one of the studies that offers siding to the local community's economy which has basically been an economic support since the past in an effort to promote life, as well as' Urf which can then be used as a method and source of Islamic law in its development. economy because it conforms to Islamic principles.

scholarly journals Salat Jumat Daring dalam Perspektif Hukum Islam

2021 ◽  
Vol 2 (1) ◽  
pp. 110-129
Author(s):  
Fakhrizal Idris ◽  
Muhammad Yusram ◽  
Azwar Iskandar
Keyword(s):  
Direct Evidence ◽  
Islamic Law ◽  
Basic Principles ◽  
Descriptive Research ◽  
Marriage Contracts ◽  
Islamic Jurisprudence ◽  
Qualitative Descriptive ◽  
The Law ◽  
Study Techniques ◽  
Friday Prayer

This study aims to: (i) know the valid requirements of Friday prayers; and (ii) analyze the validity of Friday prayers by online from the perspective of Islamic law. This research is qualitative descriptive research with library study techniques and theological-normative (syar’ī) and philosophical approaches. The results of study show that: (i) Friday prayer is a mandatory worship based on the Qur'an, Sunnah and ijmak, which have the pillars and conditions that must be observed for the sake of validity; (ii) the implementation of Friday prayers y online is invalid. At least this can be reviewed from two aspects; first, aspects of the basic principles and objectives derived from Islamic sharia (maqāṣid al-syarī'ah), where keeping Friday prayers in accordance with the Sunnah of the Prophet Muhammad saw. became part of hifzu al-dīn (keeping religion) so that it should not change the pattern of Friday prayer that the original law is a whole building. Islamic law has given rukhsah for every Muslim who is obliged to pray Friday prayer to replace it with Zuhr prayer when there is something that prevents it; second, the aspect of Islamic jurisprudence review, where Friday prayers require the existence of prayer congregations and is not validly performed individually. Analogizing online Friday prayers with online marriage contracts is incorrect because the law of qiyas must be analogous to the original law that has direct evidence and should not be to legal products or other qiyas results.

scholarly journals Salat Gaib untuk Korban Bencana Alam dalam Perspektif Hukum Islam

2020 ◽  
Vol 1 (3) ◽  
pp. 311-329
Author(s):  
Saifullah bin Anshor ◽  
Rachmat Bin Badani Tempo ◽  
Asri
Keyword(s):  
Natural Disasters ◽  
Natural Disaster ◽  
Time Limit ◽  
Normative Approach ◽  
Library Research ◽  
Qualitative Descriptive ◽  
The Law ◽  
Definition Of ◽  
Distance Limit ◽  
Descriptive Method

This study aimed at elaborating and identifying the law and the virtues of funeral prayer, the definition of absentee funeral prayer, the propositions of the inquiry of absentee funeral prayer, scholars’ opinions on the law of absentee funeral prayer, the ruling of absentee funeral prayer, time and distance limit in absentee funeral prayer, and the law of absentee funeral prayer on the victims of natural disasters. This study employed qualitative-descriptive method with normative approach techniques and library research. The result of the study shows that: (1) The law of absentee funeral prayer is permissible on the corpse that is not yet prayed on; (2) The ruling of absentee funeral prayer is the same as the ruling of funeral prayer; (3) There is no time limit for performing absentee funeral prayer on condition that the person dies at the time person who wants to perform prayer has been able to perform prayer; (4) The distance limit of absentee funeral prayer is the distance in which it is difficult to be visited by people who want to perform prayer; (5) The natural disaster victim, if his or her body is not found and is not yet prayed on, then he/she can be prayed on in absentia.

scholarly journals Akibat Hukum Anak yang Dilahirkan dalam Kawin Hamil

2020 ◽  
Vol 5 (2) ◽  
pp. 233
Author(s):  
R. Tetuko Aryo Wibowo ◽  
Thohir Luth
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Civil Code ◽  
Marriage Law ◽  
Illegitimate Child ◽  
The Status ◽  
Legal Consequences

This study aimed to explore deeply about the legal consequences of children born as a result of married by accident. The method used is formative juridical with the main reference Article 53 Compilation of Islamic Law, Article 250 of the Civil Code, Article 42 of the Marriage Law, and the Al-Qur’an namely Surat Al Isra ‘verse 32. The results of the study indicate that based on Compilation of Islamic Law, Article 250 of the Civil Code, and Article 42 of the Marriage Law, the legal status of a child resulting from a married by accident is a legitimate child, so it has the descent, inheritance rights, and guardianship rights of both parents. However, based on the Qur’an and the opinion of jumhur ulama, the legal status of a child resulting from the married by accident depends on the length of birth from the time of marriage. If more than six months old, the child’s status is legitimate so that he is entitled to both parents. If it is less than six months, then the status is an illegitimate child, so that he is only entitled to his mother from the descent, guardianship rights, and inheritance rights.

scholarly journals A COMPARATIVE EXPOSITION OF THE LAW OF HUSBAND AND WIFE IN TERMS OF ISLAMIC LAW, SOUTH AFRICAN LAW AND THE LAW OF ENGLAND AND WALES ‒ PART TWO

Obiter ◽  
2021 ◽  
Vol 42 (2) ◽  
Author(s):  
Razaana Denson
Keyword(s):  
South Africa ◽  
South African ◽  
Islamic Law ◽  
Legal Systems ◽  
England And Wales ◽  
English Law ◽  
The Law ◽  
Muslim Communities ◽  
Personal Law ◽  
Legal Consequences

The article discusses and compares the dissolution of a marriage as well as the legal consequences thereof in Islamic law, South African law and English law. This is done in order to demonstrate that despite similarities, there are vast differences between the three legal systems. This impacts on how Muslim personal law (MPL) can be recognised and regulated in South Africa and in England and Wales as constitutional democracies. South Africa, England and Wales share a commitment to human rights and have adopted various approaches in respect of accommodating the application of Islamic law. Internal pluralism also exists within the Muslim communities in South Africa, England and Wales as the majority of Muslims in these countries have to varying degrees developed diverse strategies to ensure compliance with Islamic law, as well as with South African and English law. Notwithstanding the accommodation of MPL in terms of South African and English law, the differences between these legal systems have resulted in decisions that, while providing relief to the lived realities of Muslims, are in fact contrary to the teachings and principles of Islam and therefore problematic for Muslims.

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 BAHASA MEMPENGARUHI BUDAYA ATAU BUDAYA MEMPENGARUHI BAHASA? (STUDI KASUS: STRATEGI KESANTUNAN DALAM KEGIATAN TAWAR-MENAWAR MAHAR DI SIDAMANIK) Does Language Influence Culture Influence Language? (Case Study: Politness Strategy in Mahar Bargaining in Sidamanik)

2020 ◽  
Vol 2 (2) ◽  
Author(s):  
Lastri Wahyuni Manurung
Keyword(s):  
Language And Culture ◽  
Cultural Activities ◽  
Descriptive Research ◽  
Culture Influence ◽  
Politeness Strategies ◽  
Qualitative Descriptive ◽  
Toba Batak ◽  
Almost All ◽  
Language Influence

AbstrakPada dasarnya bahasa dan budaya saling berhubungan dan terikat satu sama lain. Bahasa juga mampu mencerminkan budaya seseorang Salah satu contoh kegiatan kebudayaan adalah prosesi yang terdapat pada pernikahan adat Batak Toba, yaitu marhata sinamot (tawar-menawar mahar). Penelitian tentang strategi kesantunan dalam kegiatan marhata sinamot ini termasuk dalam jenis penelitian deskriptif kualitatif. Data diperoleh percakapan yang disampaikan ketika para juru bicara sedang berdiskusi atau bernegosiasi tentang jumlah mahar. Lokasi penelitian adalah di Sidamanik. Total jumlah juru bicara yang ikut serta dalam penelitian ini adalah sebanyak 30 orang, yang diperoleh dari 5 rekaman kegiatan marhata sinamot. Hampir semua juru bicara bekerja sebagai petani, beberapa diantara mereka adalah pensiunan perkebunan, dan pedagang. Mereka berusia antara 45-70 tahun. Kondisi sosiokultural seorang penutur berpengaruh terhadap tuturan yang dihasilkannya. Prinsip kebudayaan masyarakat Batak Toba tentang somba marhula-hula, manat mardongan tubu serta elek marboru dalam tatanan dalihan na tolu, juga berpengaruh terhadap bahasa dan strategi kesantunan yang digunakan oleh penutur. Hasil temuan ini sekaligus dapat menjadi jawaban logis bahwa budaya lah yang mempengaruhi bahasa.Kata Kunci: Bahasa, Batak Toba, Budaya, Dalihan Na Tolu, Strategi Kesantunan. AbstractBasically, language and culture are interconnected and bound to one another. Language is also able to reflect one’s culture. One example of cultural activities is the procession found in the traditional Batak Toba wedding, namely marhata sinamot (the dowry bargaining). This research on politeness strategies in marhat a sinamot activities was a qualitative descriptive research. The data has been obtained through conversations delivered when the spokesmen discussing or negotiating the amount of the dowry. The research site is in Sidamanik Sub-District. The total number of spokespersons who have participated in this study is 30, and this has been obtained from 5 recordings of the marhata sinamot activities. Almost all of the spokesmen are farmers, some of them are retiredmen and traders. Their ages are between 45-70. The findings show that the politeness strategies used by the speakers in marhata sinamot are positive politeness strategies, which are exaggerating (interest, sympathy, etc with the hearer), seeking for agreement, giving hearer sympathy, using in-group identity markers, and asserting speaker’s knowledge of and concerning for hearer’s wants. Negative politeness strategies are also used, namely: asking for empathy, minimizing the imposition, apologizing, and giving deference. The sociocultural condition of a speaker affects the speech they produce. The cultural principles of the Toba Batak community regarding ‘somba marhula-hula, manat mardongan tubu and elek marboru’ in a principle of daliha na tolu have also influenced the language and politeness strategies used by speakers. These findings can be a logical answer that culture influences language.Keywords: Language, Toba Batak, culture, dalihan na tolu, politeness strategies.

scholarly journals PERLINDUNGAN ANAK PERSPEKTIF HUKUM ISLAM DAN PERUNDANG-UNDANG

2019 ◽  
Vol 14 (1) ◽  
pp. 50-58
Author(s):  
Nurlaila Harun
Keyword(s):  
Child Care ◽  
Social Problems ◽  
Islamic Law ◽  
Court Decision ◽  
Adopted Children ◽  
Legal Certainty ◽  
Marriage Law ◽  
The Will ◽  
The Law ◽  
Religious Courts

Abstract. Children are children, and not little adults. Thus, the treatment of children whether involved in criminal acts or those experiencing social problems must be addressed for the welfare of children. The need for children adoption within Indonesian Islamic community will also be increasingly important for those who need it, in order to obtain legal certainty in which can be obtained by a court decision including the decision of the Religious Court. The marriage law and religious justice law have regulated in detail about child care and guardianship which are compiled in a compilation of Islamic law. The Law on Religious Courts explicitly states that the Religious Courts are a court for Muslims regarding cases or matters that are in its authorities. Muslims in this case are not only adults but also children. Unfortunately, the issue of children protection is not referred explicitly in the authorities of the Religious Courts. However, to serve and to fulfill the legal needs of Muslims regarding to child care, the Religious Courts, at the request of someone who adopts a child based on Islamic law, may issue a decision on adoption in terms of the child concerned as a proof of completion of the will must be regulated in the Compilation of Islamic law of Religious Courts. Consequently, the rights and obligations of parents who have adopted children with Islamic law have special characteristics that are different from the rights and obligations of parents who have adopted children without Islamic law. Abstrak. Anak-anak adalah anak-anak, dan bukan orang dewasa kecil. Dengan demikian, perlakuan terhadap anak-anak apakah terlibat dalam tindakan kriminal atau mereka yang mengalami masalah sosial harus ditangani untuk kesejahteraan anak-anak. Kebutuhan adopsi anak dalam komunitas Islam Indonesia juga akan semakin penting bagi mereka yang membutuhkannya, untuk mendapatkan kepastian hukum yang dapat diperoleh melalui keputusan pengadilan termasuk keputusan Pengadilan Agama. Hukum perkawinan dan hukum keadilan agama telah mengatur secara rinci tentang pengasuhan anak dan perwalian yang disusun dalam kompilasi hukum Islam. Undang-Undang tentang Pengadilan Agama secara eksplisit menyatakan bahwa Pengadilan Agama adalah pengadilan bagi umat Islam tentang kasus atau hal-hal yang ada dalam otoritasnya. Muslim dalam hal ini tidak hanya orang dewasa tetapi juga anak-anak. Sayangnya, masalah perlindungan anak tidak dirujuk secara eksplisit dalam otoritas Pengadilan Agama. Namun, untuk melayani dan memenuhi kebutuhan hukum umat Islam terkait perawatan anak, Pengadilan Agama, atas permintaan seseorang yang mengadopsi anak berdasarkan hukum Islam, dapat mengeluarkan keputusan tentang adopsi dalam hal anak yang bersangkutan sebagai bukti penyelesaian kehendak harus diatur dalam Kompilasi hukum Islam Pengadilan Agama. Akibatnya, hak dan kewajiban orang tua yang mengadopsi anak dengan hukum Islam memiliki karakteristik khusus yang berbeda dengan hak dan kewajiban orangtua yang mengadopsi anak tanpa hukum Islam. 

scholarly journals Royalty Fee Bisnis Waralaba Ritel di Kota Makassar dalam Perspektif Hukum Ekonomi Syariah

2021 ◽  
Vol 7 (1) ◽  
pp. 139-158
Author(s):  
Andi Nur Afifah ◽  
Sohrah ◽  
Muslimin Kara
Keyword(s):  
Islamic Law ◽  
Delay System ◽  
Retail Store ◽  
Descriptive Research ◽  
Economic Law ◽  
Qualitative Descriptive ◽  
The Difference ◽  
Islamic Economic ◽  
Sociological Approaches ◽  
The City

The aim of this research was to determine and understand the royalty fees for retail store franchise business in the perspective of Islamic economic law in the city of Makassar. This research was a type of qualitative descriptive research (non-statistical) using normative, phenomenological, and sociological approaches. Findings of this research revealed that: First, the franchise of company X with its franchisee was in accordance with the Islamic law, there was no element of fraud in terms of contracts and agreements which was implemented in transparency. While, the franchise of company Y and its franchisee, there were different perceptions of policies related to the contract and franchise agreement, namely the absence of a written signing so that it was not in accordance with sharia, but both parties agreed on considerations and amendment policies that made specifically by the franchisee. Second, the implementation of royalty fees between the two companies had been carried out in transparency. The difference of both companies and their franchisees was from the policy of late payment of royalty fees. Company X and its franchisee used a maximum three-month deadline with an interest system, this was not adjusted to Islamic law because interest includes usury. Then, company Y and its franchisee would absolutely not use the delay system policy, because the royalty fee would automatically be deducted from the franchisee's cashback by purchasing products at Company Y.

Sign in / Sign up

Export Citation Format

Share Document