Garuda - Garba Rujukan Digital

Reformasi Batas Minimal Usia Perkawinan dan Relevansinya dengan Hak-Hak Anak di Indonesia Perspektif Maqashid Asy-Syari’ah Wagianto, Ramdan
. Vol 51, No 2 (2017)
Publisher : State Islamic Universiity (UIN) Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/asy-syir'ah.2017.%x

This paper discusses about the reforms conducted by some government agencies about the minimum age of marriage. BKKBN with PUP Program (Maturation of Marriage Age) and Local Regulation of Gunungkidul Regency Yogyakarta on Prevention of Marriage at Child Age (PPUA). PUP with the standard of marriage age 20 years for women and 25 years for men, and 18 years for women in PPUA. The age limit is an effort to 'reform' from the limits regulated by UUP No. 1/1974 (16 years for women and 19 years for men). By using the maqashid asy-syari’ah approach, it is known that minimal marriage reform efforts have relevance to the rights of children, such as the right to get a quality education (hifz al-'aql), the right to get justice (hifz al-'ird- human rights), and the right of reproductive health (hifz an-nasl)Tulisan ini membahas tentang reformasi batas usia perkawinan yang dilakukan oleh beberapa lembaga pemerintahan, yakni BKKBN dengan program PUP (Pendewasaan Usia Perkawinan) dan Peraturan Daerah Kabupaten Gunungkidul Yogyakarta tentang Pencegahan Perkawinan Pada Usia Anak (PPUA). PUP menetapkan standar usia perkawinan 20 tahun untuk perempuan dan 25 tahun untuk laki-laki. Sementara PPUA menetapkan batas minimal usia perkawinan bagi perempuan adalah 18 tahun. Pendewasaan usia perkawinan yang ditetapkan oleh BKKBN dan PPUA tersebut adalah sebagai upaya ‘reformasi’ dari batasan yang diatur oleh UUP No. 1 tahun 1974 (16 tahun bagi perempuan dan 19 tahun bagi laki-laki). Dengan menggunakan pendekatan maqashid asy-syari’ah dapat diketahui bahwa upaya reformasi batas minimal usia mempunyai relevansi dengan hak-hak anak, di antaranya adalah hak mendapatkan pendidikan berkualitas (hifz al-‘aql), hak mendapat keadilan (hifz al-‘ird-human right), dan hak kesehatan reproduksi (hifz an-nasl).

TRADISI KAWIN COLONG PADA MASYARAKAT OSING BANYUWANGI PERSPEKTIF SOSIOLOGI HUKUM ISLAM Ramdan Wagianto
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol 10, No 1 (2017)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2017.10106

Marriage is a sunnatullah which its conditions is determined by religion. However, the existence of marriage becomes disturbed when faced with the matter of tradition, such as the tradition of colong marriage in the Osing Banyuwangi community. This matter is because this tradition has no comprehensive formulation within nas, including alquran, sunnah, as well as ijima’. The colong marriage is a form of making a marriage proposal with traditional Osing wasilah. However, this marriage tradition creates social tension in the community such that there are some who feel aggrieved. There are several factors causing this situation, including: disagreement by parents, nyepetaken lakon, fear of a proposal being rejected, and different social statuses and economic levels. In Islamic law sociology with the theory of al-‘urf approach, consider that the colong marriage still considered of legitimate urf.[Perkawinan merupakan sunnatulllah yang ketentuannya telah ditetapkan dalam agama. Akan tetapi, eksistensi perkawinan menjadi terusik ketika dihadapkan dengan persoalan tradisi, seperti tradisi kawin colong pada masyarakat osing Banyuwangi. Hal tersebut dikarenakan tradisi ini tidak ada rumusan yang komprehensif di dalam nas baik Alquran, Sunnah maupun ijma’. Kawin colong merupakan bentuk peminangan dalam perkawinan dengan wasilah adat osing. Namun, tradisi kawin ini menyebabkan ketegangan sosial di masyarakat, sehingga ada pihak yang merasa dirugikan. Ada beberapa faktor penyebabnya, diantaranya adalah tidak disetujui oleh orang tua, nyepetaken lakon, takut lamaran ditolak dan perbedaan status sosial dan tingkat perekonomian. Sosiologi Hukum Islam dengan pendekatan teori al-‘urf, memandang kawin colong masih tergolong ‘urf yang sahih.]

Reformasi Batas Minimal Usia Perkawinan dan Relevansinya dengan Hak-Hak Anak di Indonesia Perspektif Maqashid Asy-Syari'ah Ramdan Wagianto
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 51, No 2 (2017)
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.2017.51.2.287-306

usia merupakan aspek urgen dalam perkawinan. pengaruh usia perkawinan sangat besar pengaruhnya bagi lini kehidupan seseorang. Indonesia telah mengatur usia perkwinan 16 tahun bagi perempuan dan 19 tahun bagi laki-laki. Aturan tersebut dinilai telah melanggar hak-hak anak, khususnya bagi anak perempuan, seperti hak untuk mendapatkan pendidikan yang berkualitas, hak untuk mendapat keadilan, dan hak untuk mendapatkan kesehatan reproduksi. Sehingga perlu dilakukan reformasi terhadap aturan yang telah ada. Reformasi usia perkawinan ini mengambil titik relevansi dengan maqasid asy-syari’ah: hifz al-‘aql, hifz al-‘ird, dan hifz al-nasl.Age is an urgent aspect in marriage the influence of marriage age is very big influence for one's life line. Indonesia has set the age of 16 years for women and 19 for men. Such rules have violated the rights of children, especially for girls, such as the right to a quality education, the right to justice, and the right to health. Need to reform the existing regulations. This marriage age reform takes a point of relevance to maqasid ash-syari'ah: hifz al-'aql, hifz al-'ird, and hifz al-nasl

Reviewing Hak-Hak Perempuan Dalam Reformasi Hukum Keluarga Islam Di Indonesia Dan Tunisia Ramdan Wagianto; Moh. Sa’i Affan
Asy-Syari’ah : Jurnal Hukum Islam Vol 8 No 2 (2022): Asy-Syari'ah: Jurnal Hukum Islam, Juni 2022
Publisher : Fakultas Syariah Institut Ilmu Keislaman Zainul Hasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55210/assyariah.v8i2.825

This paper describes and analyzes the reform of Islamic family law in Indonesia and Tunisia, and women’s rights from both countries. These two countries are the focus of the study, because these countries are predominantly Muslim. This paper is a library research, with a qualitative-descriptive-analytic method. And the approach used is the maqasyid shari'ah approach. The results of this study are that the reform of Islamic family law in Indonesia and Tunisia is carried out to answer the demands of the times and elevate the status (degree) of women by protecting, maintaining and fighting for women's rights. In the case of the minimum limit for marriage and polygamy, the two countries have different standards, but both have the same principles and goals, namely protecting women's rights. These rights are in accordance with the principles in sharia (maqasyid ash-syari'ah), such as the right to obtain psychological and mental health (in accordance with the principle of hifz an-nafs/maintaining the soul), the right to maintain reproductive health (in accordance with the principle of hifdz al-nasl / guarding offspring), the right to get equal opportunities in education (according to the principle of hifdz al-'aql / guarding reason) and the rules of polygamy in the two countries also have the same principles and goals, namely to protect women's honor / human rights (according to the principle of hifdz al-'ird). Tulisan ini menjabarkan dan menganisis reformasi hukum keluarga Islam dan hak-hak perempuan di dalamnya di dua negara, yaitu Indonesia dan Tunisia. Kedua negara ini menjadi focus kajian, karena merupakan negara yang mayoritas diduduki oleh penduduk muslim. Tulisan ini merupakan penelitian pustaka, dengan metode kualitatif-deskriptif-analitik. Dan pendekatan yang digunakan adalah pendekatan maqasyid syari’ah. Adapun hasil dari penelitian ini adalah bahwa reformasi hukum Keluarga Islam di Indonesia dan Tunisia dilakukan untuk menjawab tuntutan zaman dan mengangkat status (derajat) perempuan yakni dengan cara melindungi, menjaga dan memmperjuangkan hak-hak perempuan. Dalam perkara batas minimal menikah dan poligami, kedua negara tersebut mempunyai standar yang berbeda, namun keduanya mempunyai prinsip dan tujuan yang sama, yaitu melindungi hak-hak perempuan. Hak-hak tersebut telah sesuai dengan prinsip-prinsip dalam syariah (maqasyid asy-syari’ah), seperti hak untuk mendapat kesehatan psikologis dan mental (sesuai dengan prinsip hifz an-nafs/menjaga jiwa), hak untuk menjaga kesehatan reproduksi (sesuai dengan prinsip hifdz al-nasl/menjaga keturunan), hak untuk mendapatkan peluang yang sama di bidang pendidikan (sesuai dengan prinsip hifdz al-‘aql/menjaga akal) dan aturan poligami pada kedua negara tersebut juga mempunyai prinsip dan tujuan yang sama, yaitu untuk melindungi kehormatan perempuan / hak asasi manusia (sesuai dengan prinsip hifdz al-‘ird).

Harmonisasi Hukum Adat dan Hukum Agama dalam Perkawinan Adat Masyarakat Osing Banyuwangi Ramdan Wagianto
Proceedings of Annual Conference for Muslim Scholars Vol 6 No 1 (2022): AnCoMS, APRIL 2022
Publisher : Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36835/ancoms.v6i1.334

This paper examines the harmonization between customary law and religious law in traditional marriages of the Banyuwangi osing community. The contribution of religious law to the existence of customary law is inseparable. With the theory of reception a contrario, a harmonization between the two will be known. The method used in this research is qualitative-descriptive. The approach used is fiqhiyyah rules. The harmonization of customary law and religious law in traditional Bangkat marriages in the Osing Banyuwangi community can be seen from the absence of conflict and intersection between of them so that this Bangkat marriage custom is classified into a urf khas and urf sahih. It’s called Urf khas, because this custom applies to the people of Osing and urf sahih because this custom is not contrary to the Shari'a. Bangkat customary marriages basically show advice and hopes in order to create a happy home life. The form of advice and hope can be seen from the symbols of the tools used at customary times, namely sewur which means someone when choosing a mate, which in Islam is stated to be seen from the side of kafa'ah (wealth, lineage, beauty, and religion). Then the obligation to provide a place to live and provide a living by the husband to his wife as mentioned in Islam, in the Bangkat custom is reflected in the cingkek, bokor, bantal and kloso. Islam also teaches to give some of their sustenance to charity, in the Bangkat custom it is reflected in the coins from the kosekan that are given to people who are present at the Bangkat wedding ceremony.

Islam dan KDRT (Tinjauan Hukum Islam terhadap Praktek Kekerasan dalam Rumah Tangga) Abu Yazid Adnan Quthny; Ramdan Wagianto
Asy-Syari’ah : Jurnal Hukum Islam Vol 4 No 1 (2018): Asy-Syari'ah - Januari 2018
Publisher : Fakultas Syariah Institut Ilmu Keislaman Zainul Hasan

Cases of domestic violence or domestic violence are still a frequent phenomenon in people's lives. Not infrequently, the violence produces physical harm to the victim. The perpetrators of Violence often defend themselves with the rogue, what it does is a right guaranteed in culture and religion.In a patriarchal society, the act of domestic violence is often not a serious problem. In fact, not infrequently the women to close the meeting of the actions of his partner because it is considered a disgrace of the husband. In Indonesia, the biggest religion is Islam.Namun in the last 10 years, the number of domestic violence is quite alarming.A narrow religious understanding, as well as the women's permissive culture of domestic violence become one of the root causes of the problem, why such action is still ongoing. Islamic law, which in fact provides high positions for women, is much reduced to justify acts of domestic violence. Keywords: Islam, KDART, Violence, Household Appliances

Pembaharuan Hukum Waris Islam di Turki Umar Faruq Thohir; Ramdan Wagianto
Asy-Syari’ah : Jurnal Hukum Islam Vol 5 No 2 (2019): Asy-Syari'ah - Juni 2019
Publisher : Fakultas Syariah Institut Ilmu Keislaman Zainul Hasan

It is inevitable that a legal enactment, or reform of Islamic family law in various Muslim countries or countries with a majority Muslim population in the world. This is because the existing law (valid) is still not revealed or has been revealed but is considered not in accordance with the era anymore, due to the different “context” between the past and the present. As Anderson said, Islamic law in Islamic countries was not static at all. The form of renewal that is carried out differs from country to country. First, there are some countries that carry out reforms in the form of laws. Second, there are some countries that carry out reforms based on the decree of the president or king. Third, there are some countries that carry out reforms in the form of judicial provisions. The country of Turkey is the first country to carry out renewal in family law. Updates are carried out in the form of laws. For Turkish Muslims, Hanafi is a school that underlies the religious life formally until 1926, before the existence of legislation legislation that was eclectically codified. The Islamic Civil Law or what is called ¬Majallat al-Ahkâm al-liAdliyah, which most of the material is based on Hanaf madîî actually has been prepared in Turkey since 1876, although it is not comprehensive, because it does not include family law and inheritance law. Keywords: reform of Islamic, Waris, and Turkish Muslims

KONSEP KELUARGA MAṢLAḤAH DALAM PERSPEKTIF QIRA’AH MUBADALAH DAN RELEVANSINYA DENGAN KETAHANAN KELUARGA DI MASA PANDEMI COVID-19 Ramdan Wagianto
JURIS (Jurnal Ilmiah Syariah) Vol 20, No 1 (2021)
Publisher : Institut Agama Islam Negeri Batusangkar

This article discusses the concept of the maṣlaḥah family in the perspective of mubadalah and its relevance to family resilience during the Covid-19 pandemic. The maṣlaḥah family is a family whose members provide each other with primary needs that include physical and mental needs, and each others give rights and obligations. This paper is a literature research, with the descriptive-qualitative as method research and qira’ah mubadalah as the approach. The results showed that the concept of maṣlaḥah family in the perspective of qira’ah mubadalah is that in principle it prioritizes the concept of mufa’alah (kesalingan), meaning that there are no superior and no inferior parties in the family. In this case the maṣlaḥah family indicators that can be displayed are at least several principles, namely the zawaj principle (prinsip saling berpasangan), the mu’adalah Principle (prinsip keadilan), the muwazanah principle (prinsip keseimbangan), the mu’awanah principle (prinsip saling menolong), the Principle of musyawarah, the Principle of taradhin min huma (prinsip kerelaaan), and the Principle of mu’asyarah bil ma’ruf (prinsip saling berkomunikasi/bergaul dengan baik). The author can conclude that the concept of the maṣlaḥah family in the framework of mubadalah is that it has quite significant relevance if it is applied by every family, especially in the current Covid-19 pandemic.

Pencegahan Perkawinan Usia Anak Di Indonesia Perspektif Filsafat Hukum Islam Ramdan Wagianto
Khuluqiyya: Jurnal Kajian Hukum dan Studi Islam Vol. 2 No. 1 (2020): ISSN 2655-8882
Publisher : STAI Al-Hikmah 2

Artikel ini membahas pentingnya peraturan pencegahan perkawinan pada usia anak ditinjau dari filsafat hukum Islam (Maqasid asy-Syari’ah). penulis memberikan pandangan bahwa peraturan tersebut merupakan sesuatu yang memang semestinya dilakukan. hal ini melihat implementasi perkawinan usia anak di masyarakat masih relatif tinggi. Kematian ibu dan anak, rendahnya sumber daya manusia, kekerasan dalam rumah tangga dan kekerasan anak, dan kemiskinan merupakan dampak yang terjadi jika perkawinan anak terus dibiarkan terjadi. Peraturan pencegahan perkawinan usia anak sejalan dengan maqasid asy- syari’ah, yaitu hifz an-nasl (perlindungan jiwa-kepedulian terhadap keluarga), hifz an- nafs/hifz al-‘ird (perlindungan jiwa/kehormatan/pemeliharaan harga diri manusia), hifz al-‘aql (melipatgandakan pola pikir dan research ilmiah, mengutamakan perjalanan untuk mencari ilmu pengetahuan, menghindari upaya-upaya meremehkan kinerja otak), dan hifz al-mal (perlindungan harta-meningkatkan perekonomian).

Praktik Utang Piutang melalui Aplikasi Peer to Peer Lending Kredit Pintar dalam Perspektif Fatwa Dsn-MUI Tutik Hidayati; Ramdan Wagianto; Hawa’ Hidayatul Hikmiyah
Rechtenstudent Journal UIN KHAS Jember Vol. 3 No. 3 (2022): Rechtenstudent December 2022
Publisher : Sharia Faculty, KH. Achmad Siddiq State Islamic University of Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/rch.v3i3.182

Online loans are loans with a system through online media, one of which is the Smart Credit Application. Debt is one of the muamalah activities that is based on mutual cooperation between each other so that Muslims can do it if the debt and credit contracts are fulfilled properly. The focus of the problems in this study are: 1) The loan application process in the Smart Credit Application in Islamic law. 2) Debts that have not been paid off by the due date determined by the Smart Credit application in Islamic law. The type and approach of this research is library research with qualitative methods (library research). The collection technique used is the documentation technique, namely collecting various written sources including books, newspapers, and so on. Analysis of the data used in this study used descriptive qualitative. This study concludes that: 1) The loan process in the Smart Credit application based on the pillars and terms of the qardh contract has met the provisions of the DSN fatwa No: 19/DSN-MUI/IV/2001 concerning Al-Qardh. 2) Debt payments must be in accordance with the agreement, must not exceed the specified maturity limit, if it exceeds the maturity limit a fine will be imposed in accordance with the DSN DSN fatwa No: 17/DSN-MUI/IX/2000 concerning sanctions on capable customers who delay payment of debts.

Title

Found 13 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 13 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 13 Documents
Search