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Dinamika Penjatuhan Talak Melalui Whatsapp dalam Paradigma Pembaharuan Hukum Keluarga Islam Ahmad Ropei; Ramdani Wahyu Sururie
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 11 No. 1 (2021): Juni 2021
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.1.160-184

This article aims to describe the paradigm of Islamic family law reform against the dynamics of the imposition of divorce through WhatsApp media, one of the problems often faced in various divorce cases. This paper is classified as a qualitative type, with the approach used being library research. Data analysis was carried out using descriptive-analytical techniques. The results of this article indicate that the adoption of divorce via WhatsApp according to most legal scholars is valid with the qiyas approach as the delivery of divorce through writing in the form of a letter. Meanwhile, in the paradigm of reforming Islamic family law in Indonesia, the imposition of divorce via WhatsApp is considered invalid, considering that the validity of the divorce is only recognized when it is sworn in before the court. This paradigm is based on various efforts to achieve the benefit, especially to avoid arbitrary actions by the husband against his wife unilaterally in terms of imposing divorce and obtaining legal legality.

MAQASHID SYARI’AH DALAM PENGATURAN BATAS USIA PERNIKAHAN DI INDONESIA Ahmad Ropei
Asy-Syari'ah Vol 23, No 1 (2021): Asy-Syari'ah
Publisher : Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/as.v23i1.10607

Abstract: One of the most discussed issues in legal studies is the marriage minimum age regulation. This study aims to reveal the Maqashid Shari'ah conception in formulating the objectives of Islamic law regarding the determination of the age limit for marriage in Indonesia. Systematic literature review (SLR) was applied as the research approash, with literature study as data collection technique. The results of this paper indicate that the Maqashid Syari'ah conception on marital age limit is to achieve benefits and to reject harms, which can be seen in the following aspects: Firstly, marriage must be carried out at a mature age as a provision to navigate domestic life; secondly, determining the marriage minimum age is a strategic step to suppress early-agemarriage as one of divorce causes ; thirdly, the age limitation is in line with the protection of offspring principle (hifdz al-nasl) as an effort to prepare a family with strong descendants; fourthly, the age control becomes part of the development of community in term of psycologycal and sociological aspect. This research is expected to provide a broad understanding and encourage community’s legal awareness that the determination of marital age limitation has values that are relevant to the principles of Maqashid Syari'ah.Abstrak: Salah satu kajian hukum yang menyita banyak perhatian adalah pengaturan batas usia pernikahan. Penelitian ini hendak mengungkap konsepsi Maqashid Syari’ah dalam merumuskan tujuan hukum Islam berkenaan dengan penentuan batas usia pernikahan di Indonesia. Pendekatan yang digunakan dalam penelitian ini adalah Systematic Literature Review (SLR), dengan teknik pengumpulan data melalui studi kepustakaan. Hasil tulisan ini menunjukkan bahwa konsepsi Maqashid Syari’ah mengenai hukum batas usia pernikahan bertolak dari tujuan meraih kemaslahatan dan menolak kemadharatan, yang dapat dilihat pada aspek berikut: Pertama, pernikahan harus dilakukan pada usia matang sebagai bekal mengarungi kehidupan rumah tangga; Kedua, penentuan batas usia nikah merupakan langkah strategis dalam menekan terjadinya pernikahan dini sebagai salah satu penyebab perceraian; Ketiga, penentuan batas usia nikah sejalan dengan prinsip perlindungan terhadap keturunan (hifdz al-nasl) dalam upaya mempersiapkan keluarga yang tidak meninggalkan keturunan yang lemah; keempat, penentuan batas usia nikah merupakan bagian dari upaya merespon perkembangan kondisi masyarakat dari sisi kematangan usia menikah berdasarkan aspek psikologis dan sosiologis. Implikasi penelitian ini diharapkan dapat memberikan pemahaman secara luas dan mendorong kesadaran hukum bagi masyarakat bahwa penentuan batas usia nikah memiliki nilai-nilai yang relevan dengan prinsip-prinsip Maqashid Syari’ah.

GENDER EQUALITY FOR WOMEN VICTIMS OF VIOLENCE IN HOUSEHOLD Dudi Badruzaman; Ahmad Ropei
Al-IHKAM: Jurnal Hukum Keluarga Jurusan Ahwal al-Syakhshiyyah Fakultas Syariah IAIN Mataram Vol. 12 No. 1 (2020): Juni
Publisher : Universitas Islam Negeri (UIN) Mataram

Discrimination against women is a problem that often occurs in almost all levels of society, even in most parts of the world. This study aims to determine the understanding of gender equality and how the results of the analysis to reduce violence and provide justice for women in Indonesia. The method used is field research by collecting data, conducting interviews, and analyzing documentation data. Gender is not a movement that fights for women's destiny, on the contrary, it is a movement that erases maternal instincts from women by separating the natural and non-natural roles. Thus, gender is not just a term but a doctrine feminist that erases human nature.

Pandangan Hukum Islam terhadap Penyalahgunaan Napza pada Anak di Bawah Umur Ahmad Ropei
Mutawasith: Jurnal Hukum Islam Vol 3 No 2 (2020)
Publisher : Prodi Hukum Ekonomi Syariah (Muamalah)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47971/mjhi.v3i2.213

This study aims to reveal positive legal and Islamic law arrangements against legal sanctions on the abuse of Narcotics, Psychotropics and Addictive Substances (Drugs) by minors. The method used in this research is content analysis (content analysis). The type of data used is qualitative data. The data collection technique used is by means of literature. The results showed that drug abuse committed by minors is regulated in Article 128 paragraph (2) of Law No. 35 of 2009 which states that a child who commits drug abuse cannot be prosecuted. Apart from that, Article 45 also states that a child cannot be prosecuted until he reaches adulthood. Meanwhile, parents of children who are drug abusers are obliged to report to the relevant authorities in order to receive treatment and / or treatment through medical rehabilitation and social rehabilitation. From the point of view of Islamic law, drug abuse committed by minors cannot be punished. This is because minors cannot be held responsible for the crime because they have not been subject to legal imposition (khitob) or because they have not reached aqil-baligh.

Formulasi Hukum Perlindungan Hak Kekayaan Intelektual Dalam Kerangka Maqoshid As-Syari’ah Ahmad Ropei
Jurnal Hukum Ekonomi Syariah Vol 4, No 02 (2020): JURNAL HUKUM EKONOMI SYARIAH (DESEMBER 2020)
Publisher : Universitas Muhammadiyah Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26618/j-hes.v4i02.4259

Penelitian ini bertujuan untuk mendeskripsikan formulasi hukum hak kekayaan intelektual melalui pengembangan teori Maqoshid as-Syari'ah sebagai kajian dalam usaha mencari tujuan-tujuan hukum Islam. Penelitian ini termasuk ke dalam jenis penelitian kualitatif dengan pendekatan yang digunakan adalah analisis konten (analisis isi). Pengumpulan data dilakukan dengan teknik studi kepustakaan ( penelitian perpustakaan ). Hasil penelitian menunjukan bahwa formulasi yang dikembangkan melalui kontruksi Maqoshid as-Syari'ah di dalam perlindungan hukum hak kekayaan intelektual berdasarkan adanya kemaslahatan yang bersifat dhoruriyat berkenaan dengan perlindungan terhadap harta ( hifdz al-Maal ) dan akal (hifdz al-'Aql ) dengan argumentasi hukum yang dibangun bertolak pandangan bahwa hak kekayaan intelektual dapat sebagai hasil cipta dan karsa manusia dan menjadi bagian dari bentuk kekayaan intelektualitas yang harus diberikan pelindungan hukum dalam rangka pengawasan kemaslahatan yang terkandung di dalamnya berupa kemanfaatan ( al-Manfaat ) yang dihasilkan dari kekayaan intelektual. Karena hak kekayaan intelektual didudukkan sebagai harta, maka prinsip pelarangan harta orang lain dengan jalan bathil harus dihindarkan. Karena itu, perlindungan hukum terhadap hak kekayaan intelektual sekaligus sejalan dengan paradigma kemaslahatan di dalam kontruksi Maqoshid as-Syari'ah sebagai modal dasar bagi pengembangan hukum Islam.

Konsepsi Fiqh Jinayah dalam Merumuskan Sanksi Hukum Pembunuhan Mutilasi Ahmad Ropei
Al-Jinayah: Jurnal Hukum Pidana Islam Vol. 7 No. 1 (2021): Juni 2021
Publisher : Prodi Hukum Pidana Islam Fakultas Syariâ€™ah dan Hukum Universitas Islam Negeri Sunan Ampel Surabaya

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Among the serious problems facing society is murder accompanied by mutilation. This paper aims to describe the jinayah fiqh conception of mutilation and its legal sanctions. The results of this paper indicate that mutilation is murder which is followed by dismembering the limb of the victim. In positive criminal law, mutilation is charged under Article 340 of the Criminal Code with the threat of alternative sanctions, namely the death penalty or life imprisonment, or for a specified period of up to twenty years. Murder of mutilation in the concept of jinayah fiqh is classified as deliberate killing (qatl al-'amd), this is based on the existence of an element of intentional intention (intention) as a key element for determining the radius of deliberate killing (qatl al-'amd). The punishment formulated for the perpetrator of deliberate murder is qisas, which is the death penalty as retribution for the perpetrator.

NUSYUZ SEBAGAI KONFLIK KELUARGA DAN SOLUSINYA (Studi Pandangan Syaikh Nawawi Al-Bantani dalam Kitab‘Uqûd Al-Lujayn) Ahmad Ropei
Al Hakam : The Indonesian Journal of Islamic Family Law and Gender Issues Vol 1 No 1 (2021): Al Hakam
Publisher : Prodi Hukum Keluarga Fakultas Syari'ah IAI Al Hikmah Tuban

Every family couple certainly wants a harmonious and happy household life which in religious terms is called sakinah, mawaddah and rahmah. However, in the course of the household life is often faced with various problems that often lead to divorce. Among the problems that are often faced in domestic life is nusyuz. This study aims to describe the views of Syekh Nawawi in the book 'Uqûd al-Lujayn about nusyuz and its solutions. This research belongs to the descriptive-qualitative type by collecting data using literature techniques. The results showed that Nusyuz in Syekh Nawawi's view was an act of hatred between husband and wife as a family partner in the form of a violation of commitment in exercising their respective rights and obligations. The solution offered is in the form of hierarchical stages (advice, separation of beds, and beatings) with a note that beatings should be avoided as much as possible because they do not reflect the welfare side and are considered not of much use in resolving family conflicts caused by nusyuz.

Rethinking the Minimum Age of Marriage Law in Indonesia: Insights from Muḥammad ‘Ābid al-Jābirī’s Epistemology Ahmad Ropei; Adudin Alijaya; Muhammad Zaki Akhbar Hasan; Fakhry Fadhil
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 56, No 2 (2022)
Publisher : Faculty of Sharia and Law - Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v56i2.1111

Abstract: This article analyzes the renewal of Indonesia’s minimum age of marriage law. Previously, the legal age for men was 19 years, and for women was 16 years. However, Law No. 16 of 2019 amended the law, setting the minimum age of marriage at 19 years for both genders. Notably, this increase for women contradicts certain fiqh texts and is the highest age limit among several Muslim countries. This study employs Muḥammad ‘Ābid al-Jābirī’s bayānī (indication/explication) and burhānī (demonstration/proof) epistemology to examine the subject. This article identifies the ideal age range for marriage as 19 to 25 years, when individuals reach balig (maturity) and rusydan (legal capacity), demonstrating readiness and mental maturity for marital life. The renewal of Indonesia’s marriage age limit aligns with Muḥammad ‘Ābid al-Jābirī’s epistemology, which integrates naṣ (Al-Qur’an and hadīth) with rational reasoning and empirical evidence.Abstrak: Artikel ini menganalisis pembaruan ketentuan batas usia perkawinan di Indonesia. Sebelumnya, batasan usia perkawinan bagi laki-laki adalah 19 tahun dan perempuan 16 tahun. Setelah diubah melalui Undang-Undang No. 16 Tahun 2019, ketentuan batas usia perkawinan antara laki-laki dan perempuan adalah sama, yaitu 19 tahun. Peningkatan batas usia perkawinan bagi perempuan di Indonesia ini menarik untuk dikaji dan dianalisis, karena bertentangan dengan sejumlah teks fikih dan sekaligus paling tinggi di antara beberapa negara muslim lainnya. Artikel ini merupakan hasil penelitian kepustakaan yang dianalisis menggunakan epistemologi bayānī dan burhānī Muḥammad ‘Ābid al-Jābirī. Artikel ini menemukan bahwa kriteria ideal batas minimal usia perkawinan berada pada rentang usia 19 sampai dengan 25 tahun. Pada rentang usia tersebut, pasangan calon pengantin telah memasuki masa baligh dan sekaligus cakap hukum (rusydan) sehingga mereka telah memiliki kesiapan dan kematangan mental untuk melangsungkan perkawinan dan menjalani kehidupan rumah tangga. Pembaruan batas usia perkawinan di Indonesia tersebut sesuai dengan epistemologi bayānī dan burhānī Muḥammad ‘Ābid al-Jābirī karena ketentuan tersebut tetap mengacu pada naṣ (Al-Qur’an dan hadis) yang dilengkapi dengan penalaran rasional dan bukti-bukti empiris.Keywords: Minimum age of marriage; bayānī; burhānī; marriage law; Muḥammad ‘Ābid al-Jābirī

Rethinking the Minimum Age of Marriage Law in Indonesia: Insights from Muḥammad ‘Ābid al-Jābirī’s Epistemology Ahmad Ropei; Adudin Alijaya; Muhammad Zaki Akhbar Hasan; Fakhry Fadhil
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 56 No 2 (2022)
Publisher : Faculty of Sharia and Law - Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v56i2.1111

Abstract: This article analyzes the renewal of Indonesia’s minimum age of marriage law. Previously, the legal age for men was 19 years, and for women was 16 years. However, Law No. 16 of 2019 amended the law, setting the minimum age of marriage at 19 years for both genders. Notably, this increase for women contradicts certain fiqh texts and is the highest age limit among several Muslim countries. This study employs Muḥammad ‘Ābid al-Jābirī’s bayānī (indication/explication) and burhānī (demonstration/proof) epistemology to examine the subject. This article identifies the ideal age range for marriage as 19 to 25 years, when individuals reach balig (maturity) and rusydan (legal capacity), demonstrating readiness and mental maturity for marital life. The renewal of Indonesia’s marriage age limit aligns with Muḥammad ‘Ābid al-Jābirī’s epistemology, which integrates naṣ (Al-Qur’an and hadīth) with rational reasoning and empirical evidence. Abstrak: Artikel ini menganalisis pembaruan ketentuan batas usia perkawinan di Indonesia. Sebelumnya, batasan usia perkawinan bagi laki-laki adalah 19 tahun dan perempuan 16 tahun. Setelah diubah melalui Undang-Undang No. 16 Tahun 2019, ketentuan batas usia perkawinan antara laki-laki dan perempuan adalah sama, yaitu 19 tahun. Peningkatan batas usia perkawinan bagi perempuan di Indonesia ini menarik untuk dikaji dan dianalisis, karena bertentangan dengan sejumlah teks fikih dan sekaligus paling tinggi di antara beberapa negara muslim lainnya. Artikel ini merupakan hasil penelitian kepustakaan yang dianalisis menggunakan epistemologi bayānī dan burhānī Muḥammad ‘Ābid al-Jābirī. Artikel ini menemukan bahwa kriteria ideal batas minimal usia perkawinan berada pada rentang usia 19 sampai dengan 25 tahun. Pada rentang usia tersebut, pasangan calon pengantin telah memasuki masa baligh dan sekaligus cakap hukum (rusydan) sehingga mereka telah memiliki kesiapan dan kematangan mental untuk melangsungkan perkawinan dan menjalani kehidupan rumah tangga. Pembaruan batas usia perkawinan di Indonesia tersebut sesuai dengan epistemologi bayānī dan burhānī Muḥammad ‘Ābid al-Jābirī karena ketentuan tersebut tetap mengacu pada naṣ (Al-Qur’an dan hadis) yang dilengkapi dengan penalaran rasional dan bukti-bukti empiris. Keywords: Minimum age of marriage; bayānī; burhānī; marriage law; Muḥammad ‘Ābid al-Jābirī

NUSYUZ SEBAGAI KONFLIK KELUARGA DAN SOLUSINYA (Studi Pandangan Syaikh Nawawi Al-Bantani dalam Kitab‘Uqûd Al-Lujayn) Ahmad Ropei
Al Hakam : The Indonesian Journal of Islamic Family Law and Gender Issues Vol 1 No 1 (2021): Al Hakam
Publisher : Study Program of Islamic Family Law, Syari'ah Faculty, University of Al-Hikmah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35896/alhakam.v1i1.174

Every family couple certainly wants a harmonious and happy household life which in religious terms is called sakinah, mawaddah and rahmah. However, in the course of the household life is often faced with various problems that often lead to divorce. Among the problems that are often faced in domestic life is nusyuz. This study aims to describe the views of Syekh Nawawi in the book 'Uqûd al-Lujayn about nusyuz and its solutions. This research belongs to the descriptive-qualitative type by collecting data using literature techniques. The results showed that Nusyuz in Syekh Nawawi's view was an act of hatred between husband and wife as a family partner in the form of a violation of commitment in exercising their respective rights and obligations. The solution offered is in the form of hierarchical stages (advice, separation of beds, and beatings) with a note that beatings should be avoided as much as possible because they do not reflect the welfare side and are considered not of much use in resolving family conflicts caused by nusyuz.

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