Articles
<![CDATA[PREWEDDING PHOTO PROCESSION AND THE ROLE OF THE FAMILY IN THEM ]]>
<![CDATA[Aulil Amri]]>
<![CDATA[ Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 10, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22373/dusturiyah.v10i2.8251
<![CDATA[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.]]>
<![CDATA[Efektivitas Undang-Undang Nomor 16 Tahun 2019 Terhadap Pernikahan Di Bawah Umur ]]>
<![CDATA[Aulil Amri]]>;
<![CDATA[Muhadi Khalidi]]>
<![CDATA[ Jurnal Justisia : Jurnal Ilmu Hukum, Perundang-undangan dan Pranata Sosial Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[Law Department, Sharia and Law Faculty. ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22373/justisia.v6i1.10613
<![CDATA[Legal certainty and firmness must exist in a law or regulation. Because without legal certainty, the rights of legal subjects will be taken away and neglected. Likewise, without strictness in the law, it will make legal subjects feel worried and insecure because they feel that the law does not provide protection for them. Law Number 16 Year 2019 concerning Amendments to Law Number 1 Year 1974 is deemed not to have legal certainty and firmness, because the stipulation of the age limit for marriage in this law only considers and is based on Law Number 35 Year 2014 concerning Amendments to Law Number 23 Year 2002 Concerning Child Protection. Furthermore, Law Number 16 Year 2019 still provides an opportunity for the Indonesian people to carry out child marriage. Law Number 16 Year 2019 must look at various other legal aspects and have clear legal consequences, so a comprehensive revision of this law is required. Even if possible, Law Number 1 Year 1974 must be reviewed and adjusted to the current and future legal problems. By applying the concept of benefit and rejecting harm in a law or regulation, the objectives of the law or regulation will be achieved and become effective.]]>
<![CDATA[Pengabaian Suami Dalam Pemberian Nafkah Istri ]]>
<![CDATA[Aulil Amri]]>
<![CDATA[ Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan Vol 9 No 1 (2022): Al-Qadha: Jurnal Hukum Islam dan Perundang-Undangan ]]>
Publisher : <![CDATA[Hukum Keluarga Islam IAIN LANGSA ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32505/qadha.v9i1.3995
<![CDATA[There is an increase in divorce cases due to neglect of the wife's living at the Syar'iyah Court of Banda Aceh City every year. The husband is obligated to pay a living that he ignores because fulfilling a living is obligatory, and if he ignores it, that livelihood becomes a debt. The problems in this study are how the judge's consideration in the past demands for a living and the payment of the dowry that cannot be accepted/rejected, what are the consequences of the husband in the case of neglecting the wife's livelihood, and how is the analysis of the decision in the case of neglecting the husband in providing the wife's support. This research was conducted with a qualitative approach, the data that has been collected was analyzed through descriptive analysis method. The results of the research at the Syar'iyah Court of Banda Aceh City in the case of divorce, the wife may file a lawsuit which is her rights. It is the judge who determines and decides on the wife's lawsuit based on the judge's considerations.]]>
<![CDATA[Perkawinan Beda Agama Menurut Hukum Positif dan Hukum Islam ]]>
<![CDATA[Aulil Amri]]>
<![CDATA[ Media Syari'ah Vol 22, No 1 (2020) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22373/jms.v22i1.6719
<![CDATA[ Abstrak: Perkawinan beda agama memang bukan merupakan hal yang baru bagi masyarakat Indonesia yang multikultural. Perkawinan tersebut telah terjadi di kalangan masyarakat (di berbagai dimensi sosialnya) dan sudah berlangsung sejak lama. Namun demikian, tidak juga berarti bahwa persoalan perkawinan beda agama tidak dipermasalahkan, bahkan cenderung selalu menuai kontroversi di kalangan masyarakat. Ada anggapan bahwa penyebabnya adalah keberadaan UU No. 1 Tahun 1974 yang tidak mengakomodir persoalan perkawinan beda agama. Persoalan yang muncul belakangan ini adalah banyaknya orang yang telah beriman tetapi belum memeluk Agama Islam. Hal ini tentu menjadi permasalahan tersendiri disamping banyaknya bebagai pendapat fuqaha terhadap perkawinan beda agama ini. Konsep dasar dalam Islam bahwa jika orang-orang musyrik tersebut telah beriman maka boleh orang muslim menikah dengannya. Selanjutnya KHI yang berlandaskan dengan Inpres Tahun 1991 tidak lagi mempunyai kekuatan hukum dalam hirarki perundang-undangan dan UU Perkawinan juga tidak mengatur secara tegas tentang pelarangan nikah beda agama ini. Perkawinan adalah salah satu media dakwah menyerukan orang menuju ke jalan yang benar sesuai dengan ajaran yang bersumber dari al-Qur’an dan Hadis. Dengan ada peluang seperti ini, melalui jalan perkawinan diharapkan calon yang telah beriman tersebut mendapat tuntunan dan ajaran dari pasangannya yang muslim. Dengan melalui proses pendekatan emosional dapat memahami Islam secara baik, sehingga menjadi muallaf dan memahami Islam secara utuh kedepannya.Abstract: Different religious marriages is indeed not a new thing for multicultural Indonesian society. This marriage has taken place in the community (in various social dimensions) and has been going on for a long time. However, this does not also mean that the issue of different religious marriages is not a problem, and even tends to always cause controversy among the people. There is an assumption that the cause is the existence of Law No. 1 of 1974 which does not accommodate problems of different religious marriages. The problem that arises lately is the number of people who have faith but have not converted to Islam. This is certainly a problem in addition to the many different opinions of the fuqaha towards different religious marriages. The basic concept in Islam is that if the polytheists have faithful then Muslims may marry him. Furthermore KHI which is based on the Inpres of 1991 no longer has legal force in the hierarchy of legislation and the Marriage Law also does not explicitly regulate the prohibition of different religious marriages. Marriage is one of the da'wah media calling for people to go on the right path under teachings sourced from the Qur'an and Hadith. With opportunities like this, it is hoped that through the marriage awaited candidates have faithful will receive guidance and teachings from their Muslim partners. By going through the emotional approach process, you can understand Islam well, so that you will become a Muslim and understand Islam fully in the future.]]>
<![CDATA[IMBT ANTARA DSN DENGAN BANK SYARI’AH ]]>
<![CDATA[Aulil Amri]]>
<![CDATA[ Jurnal Ekonomi Syariah, Akuntansi dan Perbankan (JESKaPe) Vol 2 No 1 (2018): JESKaPe Vol. 2 No. 1 January-June 2018 ]]>
Publisher : <![CDATA[Faculty of Islamic Economics and Business, IAIN Lhokseumawe ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (151.685 KB)
<![CDATA[This study is to analyze al ijarah muntahiah bi tamlik financing according to the national syari'ah council and its application in Islamic banking, and analyzing its conformity according to the prevailing regulations that is the fatwa of National Syari’ah Council Number 27 / DSN-MUI / III / 2002 about al-Ijarah al-Muntahiyah bi al-Tamlik. The results show that some of the Islamic banking transaction is already in accordance with the Islamic Shari'a but there are still al ijarah muntahiah bi tamlik practices that are not appropriate or deviate from the fatwa of the National Syari’ah Council. The deviation is like multi-faith practice for example the tenant becomes the owner of the object automatically with the final rental repayment without any new transaction. The function of the National Syari’ah Council as the supervisor of transaction activities at the syari'ah financial institution is not running properly, this causes the illegal transactions of Islamic banks to grow rapidly developed. Keyword: Dewan Syariah Nasional, Ijarah Muntahiah bi Tamlik, Islamic Banking.]]>
<![CDATA[DENDA DALAM BAI’ BITSAMAN AJIL MENURUT FIQIH DAN FATWA DEWAN SYARIAH NASIONAL (DSN) ]]>
<![CDATA[Aulil Amri]]>
<![CDATA[ Jurnal Ekonomi Syariah, Akuntansi dan Perbankan (JESKaPe) Vol 3 No 1 (2019): JESKaPe Vol. 3 No. 1 January-June 2019 ]]>
Publisher : <![CDATA[Faculty of Islamic Economics and Business, IAIN Lhokseumawe ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (245.363 KB)
|
DOI: 10.52490/jeskape.v3i1.440
<![CDATA[This study is to analyze the application of fines to customers who delay payments on purpose or do not have the will and good faith to pay their debts. Legal fines for capable people who delay payment according to fiqh and fatwa DSN-MUI Number 17 / DSN-MUI / IX / 2000 are permissible. The fatwa explained that customers who could be fined were customers who delayed payments deliberately and / or did not have the will and good faith to pay their debts. While customers who are unable or unable to pay due to force majeure may not be penalized. In addition to the fatwa of the DSN MUI, the fines determined are also based on ba‘i bitsaman ajil financing agreement at Baitul Mal / Qiradh that has been agreed by both parties. The results showed that some syari’ah banking transactions are in accordance with Islamic syari’ah, but there is still practice going on in the field of the application of fines imposed in general, not looking at the feathers for both capable and unable customers. Finally, fines will accumulate every month plus piles of arrears. This is really unfortunate because it should be given to those who cannot afford to be given tough time to pay for this in accordance with the fatwa DSN-MUI Number 17 / DSN-MUI / IX / 2000. In the future, the Syari’ah Supervisory Board can take firm action on this matter.]]>
<![CDATA[Analisis Maqasid Al-Syari’ah dan Undang-Undang Nomor 13 Tahun 2003 tentang Ketenagakerjaan terhadap Dampak Perjanjian Kerja Waktu Tertentu (PKWT) bagi Keluarga Karyawan ]]>
<![CDATA[Aulil Amri]]>;
<![CDATA[Nova Rina Legsa]]>
<![CDATA[ Supremasi Hukum: Jurnal Kajian Ilmu Hukum Vol 10, No 1 (2021): Supremasi Hukum ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.14421/sh.v10i1.2343
<![CDATA[Prinsip perjanjian kerja antara pengusaha dan pekerja/buruh memiliki kedudukan yang sama, namun dalam praktiknya pengusaha memiliki kedudukan yang lebih tinggi, oleh sebab itu dalam penerapan perjanjian kerja waktu tertentu (PKWT) belum berjalan sesuai dengan ketentuan yang berlaku. Penulis menggunakan pendekatan yuridis emperis digunakan untuk memberikan gambaran secara kualitatif tentang efektifitas hukum terhadap perjanjian kerja Waktu Tertentu (PKWT) antara pengusaha dan karyawan. Dengan metode tersebut diharapkan dapat membandingkan aturan yang ada dengan pelaksanaanya atau kenyataan di lapangan. Berdasarkan hasil penelitian terkait pelaksanaan dan penerapan PKWT di PT. Satya Agung masih ditemukan beberapa hal yang tidak sesuai dengan ketentuan perundang-undangan yang berlaku seperti diterapkannya masa percobaan terhadap calon karyawan selama 3 (tiga) bulan. Hubungan antara maqāṣid al-syarī’ah dengan sistem perjanjian kerja waktu tertentu dapat dilihat melalui telaah konsep syariah dalam bekerja, perlindungan terhadap tenaga kerja harus memperhatikan unsur-unsur maqāṣid al-syarī’ah dalam mencapai kemaslahatan, tujuannya agar perlindungan terhadap karyawan kontrak dapat terpenuhi karena tak jarang kontribusi yang diberikan karyawan kontrak terhadap perusahaan sangat besar. Hal ini akan berdampak terhadap nafkah dan kesejahteraan keluarga karyawan.]]>
<![CDATA[Hukum Terhadap Hibah Harta Bersama Kepada Anak Hasil Nikah Siri ]]>
<![CDATA[Aulil Amri]]>;
<![CDATA[Tajul Iflah]]>
<![CDATA[ El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol 2 No 1 (2022): El-Hadhanah: Indonesian Journal Of Family Law And Islamic Law ]]>
Publisher : <![CDATA[Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (441.813 KB)
|
DOI: 10.22373/hadhanah.v2i1.1675
<![CDATA[This article is motivated by the case at the Syar'iyah Court of Banda Aceh in Decision Number 283/Pdt.G/2019/Ms.Bna regarding grants originating from joint assets given to children from unregistered marriages. Even though the property is a joint property between a legal husband and wife obtained during the marriage period with a legal wife, in the property there is still part of the rights of the legal wife or first wife. However, the husband and wife donate the property to the child of the siri marriage without having the permission of the first wife. Therefore, researchers are interested in examining how the fiqh provisions relate to grants of joint property to children resulting from unregistered marriages, why the Panel of Judges of the Banda Aceh Syar'iyah Court rejected the plaintiff's lawsuit against the cancellation of joint property grants to children resulting from unregistered marriages, and what is the basis for the legal considerations. The research methods used are field research and library research. The results of the study state that the provisions in fiqh on the grant of joint property to children resulting from unregistered marriages are valid if there is permission from both parties who own the joint property. If a joint property grant is given to a child resulting from an unregistered marriage without permission from one of the donors, then the grant is invalid, because the condition for the property to be donated must be mil kultam, that is own property may not donate other people's property. The panel of judges at the Banda Aceh Syar'iyah Court rejected the plaintiff's claim against the cancellation of the joint property grant to a child resulting from an unregistered marriage in decision number 283/Pdt.G/2019/Ms.Bna because the case contained a formal defect in which the plaintiff occupied a minor. In Defendant III, minors do not have legal standing as litigants, that is, they do not have legal standing. Therefore, the judge could not accept the case. The plaintiff may re-file a lawsuit for the cancellation of the joint property grant (a new lawsuit) by not placing a minor as defendant III, only then can the judge process the case again.]]>
<![CDATA[PENGELOLAAN DANA MASYARAKAT OLEH BADAN PENYELENGGARAAN JAMINAN SOSIAL (BPJS) KESEHATAN ]]>
<![CDATA[Aulil Amri]]>;
<![CDATA[Minny Iyasi]]>
<![CDATA[ Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah Vol 2 No 2 (2021): Jurnal Al-Iqtishadiah ]]>
Publisher : <![CDATA[Program Studi Hukum Ekonomi Syariah Fakultas Syariah dan Hukum UIN Ar-Raniry ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (4945.445 KB)
|
DOI: 10.22373/iqtishadiah.v2i2.1408
<![CDATA[This study examines the Management of Public Funds by the Health Social Security Administration (BPJS) (Review of the Concept of Islamic Insurance Against the Existence of Riba and Garar Elements). The problem that will be studied in this research is how is the health management system for public funds (BPJS) and how is the health social fund management system (BPJS) for health, and how is the existence of ribawi and garar elements in the management of public funds at BPJS Kesehatan. In this study, the authors use qualitative research with field research methods by visiting the BPJS Health office and conducting observation and interview techniques, and library research methods by reviewing books, journals and other data that support this research. The conclusions in this study indicate that in the current management of BPJS Health, there are actually many that are in accordance with sharia principles such as the principle of mutual cooperation used by BPJS Health is the same as the ta'awun contract in sharia insurance. In terms of fund management, BPJS has made it clear about public funds by including the registration requirements as suggested by the MUI. Regarding the late penalty which was previously applied by BPJS Kesehatan as much as 2%, this has been abolished since 2016 with the issuance of Presidential Regulation No. 19 of 2016 concerning the Second Amendment to Presidential Regulation No. 12 of 2013. In 2020 President Joko Widodo stipulates Presidential Regulation number 64 of 2020. Article 42 states that BPJS Kesehatan does not apply a penalty system for late payment of contributions. However, regarding investment in public contributions, until now they still use conventional investments and deposit funds also use conventional banks which still contain usury.]]>
