Garuda - Garba Rujukan Digital

PEMBARUAN HUKUM KELUARGA ISLAM DI INDONESIA DALAM PENINGKATAN STATUS PEREMPUAN Fathul Muin Fathul Muin
Legal Studies Journal Vol 2, No 1 (2022): Hukum Perdata dan Perburuhan
Publisher : Legal Studies Journal

Show Abstract | Download Original | Original Source | Check in Google Scholar

Hukum keluarga memiliki posisi yang penting dalam Islam. Hubungan keluarga begitu urgen karena ada sangkut pautnya dengan hubungan anak dan orang tua, hukum waris, perwalian, pengampuan dan lainnya. Sebab, pesatnya perkembangan zaman dan teknologi juga berdampak pada hukum keluarga, sehingga dibutuhkan pembaharuan hukum yang mampu merespons secara aktif perubahan-perubahan yang terjadi supaya relevansi hukum Islam tetap terjaga. Penelitian ini menggunakan metode penelitian kepustakaan. Penelitian ini menyimpulkan bahwa pembaruan hukum keluarga Islam diperlukan. Mengingat buku-buku fiqih klasik dan peraturan perundang-undangan saat ini sudah kurang relevan dengan perkembangan zaman. Dinamika pergumulan pembaruan hukum keluarga Islam dalam ranah peningkatan status perempuan ini arusnya tidak mungkin untuk dibendung mengikuti tren perkembangan feminisme di belahan dunia barat di satu sisi dan dengan tetap berpegang teguh pada tradisi teologis dan sosio-kultural ketimuran sebagai representasi goegrafisnya. Kata Kunci : Hukum Keluarga, Pembaruan, Status Perempuan

Aqad Syirkah: Dalam Kompilasi Hukum Ekonomi Syariah Dan Mazhab Maliki Aye Sudarto; Muhamad Bisri Mustofa; Fathul Mu’in
JURNAL ASAS Vol 14, No 01 (2022): Asas, Vol. 14, No. 01 Juli 2022
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/asas.v14i01.11544

Law No. 3 of 2006 concerning Religious Courts (PA) provides significant changes regarding the position and existence of PA in Indonesia. The PA's authority is 1) family law cases, 2) sharia economic cases. Follow up on the authority in the field of Islamic economics. KHES was ratified through Supreme Court Regulation (Perma) No. 2 of 2008 concerning the Compilation of Sharia Economic Law. One of the themes in KHES and which is quite widely used by the community is the Syirkah Agreement. The provisions on Syirkah in KHES are contained in Book II Chapter VI concerning Syirkah and Ownership Syirkah. KHES allows all forms of syirkah contracts which include syirkah inan, syirkah abdan, syirkah mufawadhah, syirkah wujuh and syirkah mudharabah. The Maliki School allows shirkah inan, shirkah abdan, and shirkah mufawadhah but does not allow syirkah wujuh. Syirkah is valid because it is only related to the value of property and work. Meanwhile, there are no two main elements in syirkah wujuh. The Maliki school also does not include syirkah mudarabbah as a form of syirkah. Because the Maliki School supports Mudharabah as a separate contract, in other forms of cooperation. Keywords: KHES, Sharia Economic Law, Maliki School, Syirkah

Analysis of the Minimum of Marriageable Age in the Perspective of Theology Evi Febriani; Muhamad Kumaidi; Fathul Mu'in; Arif Budiman
Nurani: Jurnal Kajian Syari'ah dan Masyarakat Vol 22 No 2 (2022): Nurani
Publisher : Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/nurani.v22i2.11797

Early marriage is a reality occurred in society. Some parents still have an understanding that getting their children married as soon as possible is part of the solution to lighten the burden on the family. This research aims to reveal what the ideal age for marriage in the theological perspective. This research uses a qualitative approach. Data collection by means of literature study, while data analysis is descriptive qualitative. This research concludes that theologically the age of marriage does not mention numbers, but the principle of maturity of the groom and bride. Therefore, the validity of marriage is not only due to the fulfillment of the pillars, but also develops in the fulfillment of the conditions of marriage. We recommend that the minimum age for marriage still refers to the latest law, in the age of 19 for men and women. This is because if the minimum age is lower than 19, it is still classified as children's age and is no longer relevant to today's era. Age shows a person's maturity to be able to marry in the perspective of theology, health (reproduction), psychology, and the ability to fulfill rights and obligations as husband and or wife.

Dating of Hadith About Riba; The Reflection Theory of Isnad Cum Matn Analyzed by Harald Motzki: Dating Hadis Tentang Riba; Refleksi Teori Isnad Cum Matn Analysis Harald Motzki Arif Budiman; Fathul Mu'in; Qurrota A'yun
Takwil: Journal of Quran and Hadith Studies Vol. 1 No. 1 (2022): June
Publisher : Institut Agama Islam Negeri Kerinci

This article aims to demonstrate Harald Motzki's theory of isnad-cum-matn analysis by tracing the hadith about usury. This hadith research theory is based on the historical critical approach (HCA) which is commonly used by Western scholars in investigating the validity of a hadith. This hadith dating method is carried out through an analysis of hadith transmission based on the simultaneous isnād and matan analysis methods. The main reference in tracing the origin of this hadith is by analyzing the pathways of transmission (isnad) by collecting and comparing variations of hadith texts, detecting partial common links (pcl) and common links (cl) in different paths of transmission and examining the material for find the common link whether purely as the first collector of the hadith. The author's findings in theoretical reflection on the hadith about usury show the Prophet SAW as a common link with three companions as partial common links, namely Abdullah Ibn Mas'ud, Abu Hurairah and Bara' Ibn Hazib.

Memutus Islamophobia di Indonesia Dengan Penguatan Moderasi Beragama Fathul Mu’in; Arif Budiman; Arif Fikri
JAKA: Jurnal Analisis Kebijakan Kementerian Agama Vol. 2 No. 1 (2023): Januari-Juni
Publisher : Biro Perencanaan Kementerian Agama

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (326.596 KB)

Penelitian ini bertujuan untuk mengetahui bahaya Islamophobia bagi keutuhan negara. Sebab, belakangan ini islamophobia semakin berkembang dan didengungkan oleh para buzzer di tanah air. Di sisi lain, phobia terhadap Islam juga karena praktek keagamaan yang bertentangan nilai-nilai Islam yang rahmatan lil alamin sehingga diperlukan moderasi beragama. Kajian ini menggunakan metode kepustakan yang datanya diperoleh dari buku, artikel ilmiah dan pemberitaan di media massa. Kajian ini menemukan bahwa islamophobia sengaja diciptakan oleh orang yang benci terhadap ajaran yang dibawa oleh Nabi Muhammad saw. Mereka menggambarkan simbol Islam dan ajarannya tidak cocok diterapkan di dunia lantaran mengajarkan terorisme dan radikalisme. Islamophobia belakangan ini makin karena konten maupun narasinya diproduksi dan disebarkan oleh buzzer melalui media sosial. Hal ini mengakibatkan medsos dipenuhi kebencian terhadap Islam sehingga baik antar sesama umat Islam maupun dengan umat non muslim saling caci maki dan lapor polisi. Islamophobia di Indonesia bisa diputus dengan penguatan moderasi beragama oleh pemerintah, tokoh agama dan masyarakat. Dengan begitu maka akan terwujud keharmonisan dan perdamaian di bumi nusantara bahkan dunia.

EKSPRESI BERAGAMA KAUM MILENIAL DALAM MEMBANGUN PERILAKU MASYARAKAT (Studi Terhadap Majelis Rasulullah Provinsi Lampung) Muin Fathul muin fathul; Arif Budiman
Nizham Journal of Islamic Studies Vol 10 No 02 (2022): Nizham : Jurnal Studi Keislaman
Publisher : Postgraduate State Islamic Institute (IAIN) Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32332/nizham.v10i02.5443

Penelitian ini untuk mengetahui ekspresi beragama yang dilakukan kaum milenial yang tergabung dalam komunitas Majelis Rasulullah Provinsi Lampung. Penilitian ini termasuk dalam penelitian lapangan (field research) yang datanya diperoleh dari literatur dan wawancara langsung dengan pengurus Majelis Rasulullah Provinsi Lampung. Penelitian ini menyimpulkan bahwa Majelis Rasulullah Lampung merupakan komunitas yang berisi kumpulan umat Islam Bumi Ruwa Jurai. Dalam beragama, mereka berpaham Ahlus Sunah Wal Jamaah. Praktik keagamaan mereka tidak mengarah kepada ekstrimisme dan radikalisme. Di bawah kepemimpinan Habib Abdurrahman bin Ahmad Alydrus, baik pengurus dan anggota selalu menjaga ukhuwah Islamiah. Dalam dakwah, mereka mengutamakan cinta dan kasih sayang, melembutkan hati dan keluhuran budi pekerti, menggunakan metode dakwah bil lisan berupa ceramah, tabligh, khutbah baik di mimbar maupun melalui media sosial. Dalam setiap majelisnya selalu menanamkan nilai-nilai kebaikan seperti cinta kepada Allah dan Rasul, berbakti kepada orang tua, moderat dalam beragama dan mempererat persaudaraan.

Aqad Syirkah: Dalam Kompilasi Hukum Ekonomi Syariah Dan Mazhab Maliki Aye Sudarto; Muhamad Bisri Mustofa; Fathul Muâ€™in
JURNAL ASAS Vol 14, No 01 (2022): Asas, Vol. 14, No. 01 Juli 2022
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/asas.v14i01.11544

Law No. 3 of 2006 concerning Religious Courts (PA) provides significant changes regarding the position and existence of PA in Indonesia. The PA's authority is 1) family law cases, 2) sharia economic cases. Follow up on the authority in the field of Islamic economics. KHES was ratified through Supreme Court Regulation (Perma) No. 2 of 2008 concerning the Compilation of Sharia Economic Law. One of the themes in KHES and which is quite widely used by the community is the Syirkah Agreement. The provisions on Syirkah in KHES are contained in Book II Chapter VI concerning Syirkah and Ownership Syirkah. KHES allows all forms of syirkah contracts which include syirkah inan, syirkah abdan, syirkah mufawadhah, syirkah wujuh and syirkah mudharabah. The Maliki School allows shirkah inan, shirkah abdan, and shirkah mufawadhah but does not allow syirkah wujuh. Syirkah is valid because it is only related to the value of property and work. Meanwhile, there are no two main elements in syirkah wujuh. The Maliki school also does not include syirkah mudarabbah as a form of syirkah. Because the Maliki School supports Mudharabah as a separate contract, in other forms of cooperation. Keywords: KHES, Sharia Economic Law, Maliki School, Syirkah

STANDAR PEMBERIAN NAFKAH KEPADA ISTRI PERSPEKTIF FILSAFAT HUKUM ISLAM Fathul Muâ€™in; Rudi Santoso; Ahmad Masâ€™ari
JURNAL ASAS Vol 12, No 01 (2020): Asas, Vol. 12, No. 01 Juli 2020
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/asas.v12i01.6927

Life and the harmony of Muslim households cannot be separated from the name of the income. A mandatory income because of the legitimate contract, the surrender of the wife to the husband. The living is only required for a husband because of the demands of the marriage contract and because of the sustainability of fun as the wife must obey her husband, always accompanying it, regulating the household, educating her children. Having is the main responsibility of a husband and his wife's main right. If given to the wife with a chest, without the slightest element of the master, it is the main contribution that can bring the balance and happiness of households. However, in practice, not a few husbands who did not provide a living wife and child. There are also some husbands even if their husbands provide a living in accordance with household welfare standards. Based on the phenomenon it is necessary to research and analyze the standard of living husband to wife in the perspective of the philosophy of Islamic law law. This research concludes the legal income is mandatory. The fulfillment of the living that becomes shopping is in the form of basic needs, such as eating, residence, education and others. Regarding the levels or size of the income that must be met by parents to children or husbands there is nothing certain, because it must be seen from the ability of the livelihood. In terms of philosophical, husband's obligations provide for a wife having great wisdom. When becoming a wife, the wife is shackled with marriage and has an obligation to obey her husband. Therefore the need for a wife is the responsibility of the husband.Keywords: Brivans, Philosophy, Islamic Law

DINAMIKA PENERAPAN HUKUM AHLI WARIS PENGGANTI (Analisis Disparitas Putusan Hakim di Indonesia) Faisal Faisal; Fathul Muin; Miswanto Miswanto
El-Izdiwaj: Indonesian Journal of Civil and Islamic Family Law Vol 2, No 2 (2021): Desember 2021
Publisher : UIN Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/el-izdiwaj.v2i2.11434

Ahli waris pengganti masih menjadi persoalan di tengah masyarakat. Kalangan akademisi dan praktisi juga sering berbeda pendapat sehingga terjadi perdebatan. Bahkan tak jarang menyebabkan disparitas putusan, baik di tingkat pengadilan agama, pengadilan tinggi agama hingga mahkamah agung. Penelitian ini berusaha menjawab bagaimana konsep ahli waris pengganti dalam hukum Islam dan bagaimana analisis hukum putusan hakim dalam memutus perkara ahli waris pengganti di Indonesia. Penelitian ini merupakan penelitian hukum normatif dengan menggunakan pendekatan undang-undang atau peraturan (statute approach) dan pendekatan kasus (case approach). Penelitian ini menyimpulkan bahwa masalah ahli waris pengganti terdapat dalam KHI yakni pada Pasal 185 Ayat (1) yang berbunyi ahli waris yang meninggal lebih dahulu daripada si pewaris, maka kedudukannya dapat digantikan oleh anaknya, kecuali mereka yang tersebut dalam Pasal 173 ayat (2) bahwa bagian ahli waris pengganti tidak boleh melebihi dari bagian ahli waris yang sederajat dengan yang diganti. Berdasarkan rumusan yang ada dalam pasal 185 bahwa ayat pertama secara tersurat mengakui adanya ahli waris pengganti, yang merupakan hal baru dalam hukum kewarisan Islam. Dalam ayat pertama menggunakan kata â€˜dapatâ€™ sehingga tidak mengandung maksud imperatif. Maka berarti dalam suatu keadaan tertentu yakni memiliki kemaslahatan menginginkan keberadaan ahli waris pengganti sehingga keberadaannya dapat diakui. Akan tetapi dalam keadaan tidak menghendaki, maka keberadaan ahli waris pengganti tersebut tidak berlaku. Para hakim sering berbeda pendapat sehingga menimbulkan disparitas putusan yang kemudian tidak menimbulkan kepastian hukum bagi para pencari keadilan. Misalnya putusan Nomor 271/Pdt.G/2013/PA Plp, Putusan Nomor 236/Pdt.G/2011/ PA.Mtp, Putusan Nomor 0033/Pdt.G/2018/PTA.Mks, Putusan Nomor: 04/Pdt.G/2012/PTA.Bjm, Putusan Nomor 430 K/Ag/2019, dan Putusan Nomor 676 K/ Ag/ 2012. Dalam memutus perkara ahli waris pengganti, hakim berbeda-beda. Dalam analisisnya, sebagian hakim menilai bahwa meskipun Pasal 185 ayat 1 KHI belum dicabut atau direvisi pemerintah, namun berdasarkan hasil Rapat Kerja Nasional (Rakernas) Mahkamah Agung di Bbalikpapan memutuskan bahwa tidak ada ahli waris pengganti bagi kerabat menyamping melainkan ahli waris pengganti hanya untuk cucu

Title

Found 9 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 9 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 9 Documents
Search