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Tinjauan Hadits, Maqashid al-Syariah Dan Hukum Positif Indonesia Terhadap Talak di Luar Pengadilan Nur Rofiq; Hamim ILyas; Rahmawati r; Orien Effendi; M. Zidny Nafi' Hasbi
The International Journal of Pegon : Islam Nusantara civilization Vol 9 No 01 (2023): Menyusuri Turats Ulama Nusantara, Memperkokoh Moderasi Islam
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2360.918 KB) | DOI: 10.51925/inc.v9i01.76

Abstract

The formulation of the research problem is how to review hadith, maqashid al-shariah and positive law in Indonesia regarding divorce outside the court? The research method is normative legal research (library research). The results of the study, that based on the hadith in al-Majmu' Syarah al-Muhadzdzab by Imam Nawawi stated that divorce falls both in voluntary (calm), emotional, serious and joking conditions based on the hadith ثَلَاثٌ جَدُّهُنَّ جد. This hadith is often used as the basis that divorce is legal without having to go before a court. But the law in force in Indonesia, divorce must be carried out in the Religious Courts in accordance with Article 115 of the Compilation of Islamic Law (KHI), Law Number 1 of 1974 concerning Marriage and the fiqh principles الضرر يزل danحكم الحاكم إلزام. Meanwhile, according to maqasid al-shari'ah, whose core objective is to bring about benefit for humans and eliminate harm, then a divorce that is not pronounced in front of a court of law is very harmful, for example, for a wife and husband, they do not have a divorce certificate that has legal force, then if those who want to remarry will encounter obstacles at the Office of Religious Affairs (KUA). So if they want to get married a second time, they end up taking the marriage route under the hand. And if there is another divorce, the wife does not get maintenance rights during the 'iddah period, such as clothing, food and shelter. The impact on children is that they will affect their psychology, because children who initially live with a harmonious family then live with a family full of problems. In addition, the father and mother often do not provide a regular and fixed amount of income because the divorce of their parents has no legal force, so the court cannot compel the father or mother. خلاصة صياغة مشكلة البحث هي كيفية مراجعة الحديث ومقشد الشريعة والقانون الوضعي في إندونيسيا فيما يتعلق بالطلاق خارج المحكمة؟ منهج البحث هو البحث القانوني المعياري (بحث المكتبة). وأوضحت نتائج الدراسة التي تستند إلى حديث الإمام النووي في `` المجموع '' أن الطلاق يقع في ظروف طوعية وعاطفية وخطيرة ومزحة بناء على حديث ثَلَاثٌ جَدُّهُنَّ جد. غالبًا ما يستخدم هذا الحديث كأساس أن الطلاق قانوني دون الحاجة إلى المثول أمام محكمة. لكن القانون المعمول به في إندونيسيا ، يجب أن يتم الطلاق في المحاكم الدينية وفقًا للمادة 115 من مجموعة الشريعة الإسلامية (KHI) ، القانون رقم 1 لسنة 1974 بشأن الزواج ومبادئ الفقه db يزل dan حكم الحاكم إلزام. وفي الوقت نفسه ، وفقًا لمقاصد الشريعة ، التي يتمثل هدفها الأساسي في تحقيق المنفعة للإنسان والقضاء على الأذى ، فإن الطلاق الذي لا يتم النطق به أمام القضاء ضار جدًا ، على سبيل المثال ، بالنسبة للزوجة والعائلة. الزوج ، ليس لديهم شهادة طلاق ذات قوة قانونية ، فعندئذ إذا أراد أولئك الذين يرغبون في الزواج مرة أخرى سيواجهون عقبات في مكتب الشؤون الدينية (KUA). لذلك إذا أرادوا الزواج مرة ثانية ، ينتهي بهم الأمر بسلك طريق الزواج تحت اليد. وإذا وقع طلاق آخر فلا تحصل الزوجة على حق النفقة في العدة من كسوة ومأكل ومأوى. التأثير على الأطفال هو أنهم سيؤثرون على نفسهم ، لأن الأطفال الذين يعيشون في البداية مع أسرة متناغمة يعيشون بعد ذلك مع أسرة مليئة بالمشاكل. بالإضافة إلى ذلك ، لا يوفر الأب والأم في كثير من الأحيان مبلغًا منتظمًا وثابتًا من الدخل لأن طلاق الوالدين ليس له قوة قانونية ، لذلك لا يمكن للمحكمة إجبار الأب أو الأم. Rumusan masalah penelitian ini adalah bagaimana tinjauan hadits, maqashid al-syariah dan hukum positif di Indonesia terhadap talak luar pengadilan?. Metode penelitiannya adalah penelitian hukum normatif (library research). Hasil penelitian, bahwa berdasarkan hadis dalam al-Majmu’ Syarah al-Muhadzdzab karangan Imam Nawawi menyatakan talak itu jatuh baik dalam kondisi suka rela (tenang), emosi, serius maupun bercanda berdasarkan hadis ثَلَاثٌ جَدُّهُنَّ جد. Hadits tersebut sering dijadikan dasar bahwa talak itu sah tanpa harus di depan pengadilan. Tetapi hukum yang berlaku di Indonesia talak harus dilaksanakan di Pengadilan Agama sesuai Pasal 115 Kompilasi Hukum Islam (KHI), Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan dan kaidah fikih الضرر يزل danحكم الحاكم إلزام. Sedangkan menurut maqashid al-syariah yang tujuan intinya ialah mewujudkan kemaslahatan bagi manusia dan menghilangkan kemudharatan, maka talak yang tidak diikarkan di depan sidang pengadilan sangat membawa kemudharatan, misalnya bagi seorang istri dan suami, mereka tidak mempunyai surat cerai yang memiliki kekuatan hukum, maka jika mereka mau menikah kembali akan menemui kendala di Kantor Urusan Agama (KUA). Maka jika mereka mau menikah yang kedua kali akhirnya menempuh jalur nikah di bawah tangan. Dan jika terjadi perceraian kembali, maka istri tadi tidak mendapatkan hak nafkah selama masa ‘iddah, seperti pakaian, pangan dan tempat tinggal. Dampak terhadap anak yaitu akan mempengaruhi kejiwaannya, sebab anak yang semula tinggal bersama keluarga yang harmonis kemudian tinggal dengan keluarga yang penuh masalah. Di samping itu si ayah maupun si ibu sering tidak memberikan nafkah secara teratur dan jumlah yang tetap karena perceraian orang tuanya tidak memiliki kekuatan hukum, sehingga pengadilan tidak bisa memaksa ayah maupun ibunya.
Perspektif Hukum Keluarga Islam Mensikapi Dampak Revolusi Indusri 4.0 Nur Rofiq; Khoiruddin Nasution; Umdatul Baroroh; Rahmawati Rahmawati; Nashih Muhammad
Iqtisad: Reconstruction of Justice and Welfare for Indonesia Vol 10, No 1 (2023): Jurnal Iqtisad
Publisher : Universitas Wahid Hasyim Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31942/iq.v10i1.8263

Abstract

The Industrial Revolution 4.0 has a wide range of effects on people's lives and posed a challenge for families. The goal of this research is to examine the relationship between family law and the 4.0 industrial revolution, as well as the Islamic family's reaction to the impact, the function of the family, and methods to defend the family in the face with it. This type of library study was conducted using a descriptive-qualitative technique. The study's findings indicate that the relationship between family law and the Industrial Revolution 4.0 is very close, particularly in terms of moving the wheels of the economy, and that it has a favorable impact on those who know how to use it correctly. Create a detrimental influence on people who are lulled into abusing it. The effects on the family include family emphasis centered on pursuing pleasure, a lack of parental attention, excessive use of devices, the disintegration of a full family system, and materialistic existence. The family's role in mitigating the effects of the Industrial Revolution 4.0 is to apply moral values, specifically: religious function, reproductive function, socio-cultural function, protection function, love and compassion function, economic function, socialization and education function, and environmental function. Families must also be able to establish norms and cultural standards, as well as cultivate media and information literacy and create democratic family communication patterns. While the solution is to promote a mutual understanding attitude, role actualization, reward presentation, good and effective communication, instilling positive discipline, and developing a quality generation.Keywords: Islamic Family, Revolution; Industrial 4.0AbstrakRevolusi Industri 4.0 membawa berbagai dampak dalam kehidupan masyarakat dan menjadi tantangan bagi keluarga. Tujuan penelitian ini untuk menganalisis hubungan Hukum Keluarga dengan Revolusi Industri 4.0, keluarga Islam dalam mensikapi dampak, peran keluarga dan solusi mempertahankan keluarga dalam menghadapinya. Metode Penelitian yang digunakan adalah pendekatan deskriptif-kualitatif dengan jenis library research. Hasil penelitian menunjukkan hubungan hukum keluarga dengan revolusi industri 4.0 sangat erat sekali terutama dalam menggerakan roda perekonomian dan dampak positif bagi mereka yang pandai memanfaatkannya dengan bijak. Melahirkan dampak negatif bagi mereka yang terlena menyalahgunakannya. dampak dalam keluarga antara lain: konsentrasi keluarga fokus mencari kesenangan, kurang perhatian orang tua, kecenderungan memakai gawai secara berlebihan, putusnya sistem keluarga yang utuh dan kehidupan materialistis. Peran keluarga dalam memberi  perlindungan terhadap pengaruh Revolusi Industri 4.0 adalah menerapkan nilai-nilai moral (moral values) yaitu; fungsi agama, fungsi reproduksi, fungsi sosial budaya, fungsi perlindungan, fungsi cinta dan kasih sayang, fungsi ekonomi fungsi sosialisasi dan pendidikan, dan fungsi lingkungan. Keluarga juga harus mampu mengembangkan standar norma dan kultural, mengembangkan melek media dan informasi serta menanamkan pola komunikasi keluarga yang demokratis. Sedangkan solusinya ialah menumbuhkan sikap saling memahami, aktualisasi peran, menghadirkan penghargaan, komunikasi yang positif dan efektif, menanamkan sikap disiplin positif dan membangun generasi berkualitas.Kata kunci: Keluarga Islam, Revolusi; Indusri 4.0
Strategies for Prevention of Money Politics and Simultaneous Local Elections Muslimah Muslimah; Rahmawati Rahmawati; M. Asad Imaduddin
Jurnal Pendidikan Tambusai Vol. 7 No. 2 (2023): Agustus 2023
Publisher : LPPM Universitas Pahlawan Tuanku Tambusai, Riau, Indonesia

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

Abstract

Disclosure of Indonesia's campaign finance has been in the spotlight since the post-Suharto elections, with publications related to KPU campaign finance receipts, payments and reports. However, the applications revealed by campaign funds are never optimal. This article contributes to addressing two problems at once. First, conceptually money politics and in simultaneous local elections. This research is a normative legal research or doctrinal research which is explorative-analytic in nature. The data used is secondary data, in the form of primary legal materials and secondary legal materials. The findings show that the cause of money politics will still be influenced by cultural factors, poverty, education level, level of understanding of law, degree of understanding of religion, weak government institutions, weakness of oversight institutions and party apparatus as well as weak political cadres. Therefore, it is necessary to have effective participation and application of the Village model Anti-money politics in Pilkada. Maximization of social capital forms a village social movement that is anti-money politics.
Analysis of Divorce Problems Outside the Court According to Hadith and Compilation of Islamic Law: Analisis Masalah Perceraian di Luar Pengadilan Menurut Hadits dan Kompilasi Hukum Islam Nur Rofiq; Ema Marhumah; Rahmawati; Orien Effendi; Nurul Aeni
Jurnal Living Hadis Vol. 8 No. 1 (2023)
Publisher : Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/livinghadis.2023.4369

Abstract

The ideal hope for a household is the realization of a happy, harmonious and peaceful family. It's just that this often doesn't materialize because of a family problem and dispute that is difficult to compromise on, so the path taken is divorce (talak). The problem that will be examined is the validity of divorce outside the courtroom in the perspective of hadith. This article will contain an explanation of the problems of divorce with the formulation of important issues; first, what is the law on divorce?, and second, how is the hadith about divorce understood in the Indonesian context? To answer this question, the writer uses descriptive-analytical theory. After the required data has been collected, the authors carry out an analysis and comparison with positive law through the Compilation of Islamic Law. As a result, divorce is indeed something that is permitted by religion and at the same time becomes behavior that is hated by Allah. So it takes policy and comprehensive understanding of this problem. On the other hand, the state requires that the divorce process be carried out in the Religious Courts, in order to ensure the benefit of each party and become a standard legal basis.
HUKUM KELUARGA ISLAM:Perspektif Maqāṣid asy-Syarīah Terhadap Dasar Wajib Patuh Pada Undang-undang Perkawinan dan Kompilasi Hukum Islam Nur Rofiq; Moh Tamtowi; Rahmawati; M. Nashih Muhammad; Kuswan Hadji
Wahana Islamika: Jurnal Studi Keislaman Vol. 9 No. 2 (2023): Wahana Islamika: Jurnal Studi Keislaman
Publisher : STAI Syubbanul Wathon Magelang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61136/cbgbze13

Abstract

The State of Indonesia is a state based on law, so for Indonesian people who are Muslim when they enter into a marriage, they must obey and comply with the Marriage Law (UUP) and the Compilation of Islamic Law (KHI), because UUP and KHI are legal products resulting from the government's (leader) ijtihad in regulating marital problems in Indonesia. The purpose of this study is to understand and analyze the obligation to comply with the Marriage Law and the Compilation of Islamic Law from the perspective of maqashid sharia. The research method used uses a descriptive-qualitative approach, with the type of library research with data sources based on Presidential Instruction (Inpres) No. 1 of 1991 concerning the Compilation of Islamic Law (KHI) and Law Number 1 of 1974 concerning Marriage (UUP) and materials -Other library materials. The results of this study prove that the basic obligation to comply with the Marriage Law (UUP) and the Compilation of Islamic Law (KHI) is because both are products of government ijtihad (ulil amri). The government's ijtihad is a manifestation of the thoughts and agreements of all the Indonesian people who have been represented by the DPR. So that the obligation to comply with UUP and KHI in the perspective of Maqashid Sayariah is mandatory because it brings benefit and avoids harm. The marital status of husband and wife and children born are legal and protected by law.
HUKUM PERBANKAN SYARIAH DI INDONESIA: Optimalisasi Fungsi Berbasis Pengendalian Risiko Pada Perbankan Syariah Rahmawati; Muh Asad Imaduddin; Jufrin; Muslimah
Wahana Islamika: Jurnal Studi Keislaman Vol. 9 No. 2 (2023): Wahana Islamika: Jurnal Studi Keislaman
Publisher : STAI Syubbanul Wathon Magelang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61136/zskcz305

Abstract

After Law Number 21 of 2008, the government attempted to increase the resilience of sharia banking to potential risks that could occur at any time. The systemic impact resulting from failure to control risk is the main reason for implementing strict regulations in the banking industry. the impact caused by the failure to control risks, and the implementation of strict regulations on the banking industry, and looking at the government's actions in forming regulatory rules regarding sharia banking. Considering this research, we look at the rules made by the government. Why is the main reason for implementing strict regulations in the banking industry. The aim of this research is to determine the impact of failure to control risk by sharia banking, and the implementation of strict regulations in the banking industry. This research uses a descriptive-qualitative approach, with a type of library research, namely a type of research by collecting scientific papers as research objects or collecting data in the nature of a library study. The research results show that the Government needs to improve the regulatory and supervisory function of sharia banking in Indonesia. To optimize the function of sharia banking, the government must be able to control the risks that always frame sharia banking business activities.