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<![CDATA[URGENSI BAHASA ARAB DALAM MEMAHAMI SYARI’AT ISLAM ]]>
<![CDATA[Ridwan Haruna]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 1, No 2 (2019): Aktualisasi Nilai Hukum Keluarga Islam dan Kemanusiaan di Era Disruptif ]]>
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DOI: 10.35673/as-hki.v1i2.489
<![CDATA[AbstractThe purpose of this article is to identify the contribution and urgency of the Arabic language in understanding the Islamic religious teachings that are included in Islamic law. There are many branches and sections of Islamic law that have a close relationship with Arabic. So, it is an integral part of this religion. As a clear example, the main sources of religious law are the Qur'an, which is used in Arabic, and the most appropriate tool used to study the semantic meaning of Arabic. The basic position in this letter is the body of the important relationship between the Arabic language in understanding Islamic law from these various aspects.Keywords: Arabic; Islamic Law; Qur’an.AbstrakArtikel ini membahas tentang Urgensi Bahasa Arab dalam Memahami Syari’at Islam. Tujuan dari penulisan jurnal ini adalah untuk mengidentifikasi dan mengeksplanasikan kontribusi dan urgensi bahasa Arab dalam memahami ajaran agama Islam yang termasuk dalam syari’at islam. Terdapat banyak cabang dan bagian dalam syari’at Islam yang memiliki hubungan erat dengan bahasa Arab sehingga keduanya merupakan satu kesatuan dan hubungan yang integral. Sebagai contoh yang signifikan adalah sumber utama syari’at islam yakni al-Qur'an yang menggunakan bahasa Arab, dan alat yang paling tepat digunakan untuk mengkaji al-Qur’an adalah kemampuan bahasa Arab. Tema sentrum dalam jurnal ini adalah hubungan yang korelatif antara bahasa Arab dalam memahami syari’at Islam dalam berbagai aspeknya.Kata Kunci: Bahasa Arab; Syariat Islam; Al-Qur’an.]]>
<![CDATA[STUDI KOMPARASI PERKAWINAN BEDA AGAMA DALAM HUKUM NASIONAL DAN FIKIH ]]>
<![CDATA[Nur Paikah]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 1, No 1 (2019): Aktualisasi Nilai Hukum Keluarga Islam dan Kemanusiaan di Era Disruptif ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/asyakhshiyyah.v1i1.208
<![CDATA[AbstractThis study uses a comparative study that seeks to find similarities and differences or compare the similarity of views of interfaith marriages according to national marriage law with fiqh. The basic marriage law in Indonesia is regulated in the Law of the Republic of Indonesia number 1 of 1974. While fiqh in question is the fiqh of four Mazhab in Islam.Interfaith marriage in Law number 1 of 1974 has not been clearly regulated. However, Clause 2 paragraph 1 states that marriage is legal if it is carried out according to the laws of each religious law and its beliefs. It is explicitly understood that if interfaith marriages are not in accordance with religious law, then the marriage cannot be held. This is in line with the marriage of interfaith in fiqh which is basically prohibited.Keywords: Marriage Different Religion; National Law; Jurisprudence.]]>
<![CDATA[IMPLEMENTASI NAFKAH IDDAH PADA PENGADILAN AGAMA WATAMPONE ]]>
<![CDATA[Nur Tasdiq]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 2, No 1 (2020): Hukum Keluarga Islam Dalam Konteks Ke-Indonesiaan ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/as-hki.v2i1.814
<![CDATA[Abstract: This research is about the application of iddah income for wives at the Religious Court in Watampone. The main issues regarding the legal status of iddah livelihoods, and how to determine the amount of iddah livelihoods, as well as the efforts of judges in resolving husband's cases refuse to provide iddah livelihoods. This research is a qualitative research with a normative juridical approach and a philosophical approach. The provision of livelihood in the Qur'an and the Compilation of Islamic Law in Indonesia is obligatory to be given to the wife after divorce, requested or not requested in court, as long as the divorce is not due to the wife's nusyuz. But this is not the case with his practice at the Religious Courts in Watampone. Determination of iddah income at the Religious Court in Watampone still prioritizes the agreement between the husband and wife, if an agreement is not found between them, the Panel of Judges will determine the amount by considering the husband's ability and wife's needs. Regarding the case of the husband refusing to provide iddah, the Panel of Judges took several efforts, but the efforts taken did not have a strong legal basis, even some of the efforts taken were not in accordance with the existing procedural law.AbstrakPenelitian ini mengenai penerapan nafkah iddah pada Pengadilan Agama Watampone. Pokok permasalahan tentang status hukum nafkah iddah, dan bagaimana cara penentuan jumlah nafkah iddah, serta upaya hakim dalam menyelesaikan perkara suami menolak memberi nafkah iddah. Penelitian ini adalah penelitian kualitatif dengan pendekatan yuridis normatif dan pendekatan filosofis.Ketentuan nafkah iddah di dalam al-Qur’an dan Kompilasi Hukum Islam di Indonesia adalah wajib diberikan kepada isteri yang ditalak raj’i, diminta ataupun tidak diminta dalam persidangan, selama perceraian bukan karena nusyuznya isteri. Namun tidak demikian dengan peraktiknya di Pengadilan Agama Watampone. Penentuan nafkah iddah pada Pengadilan Agama Watampone tetap mengedepankan kesepakatan antara pihak suami dan isteri, apabila tidak didapati kesepakatan antara keduanya, maka Majelis Hakim yang akan menentukan jumlahnya dengan mempertimbangkan kemampuan suami dan kebutuhan isteri. Terkait perkara suami menolak memberi nafkah iddah, Majelis Hakim menempuh beberapa upaya, namun upaya yang ditempuh tidak memiliki dasar hukum yang kuat, bahkan beberapa upaya yang ditempuh tidak sesuai dengan hukum acara yang ada.Keywords: Implementation; Iddah; Living Rights; Religious courts.]]>
<![CDATA[PERJALANAN WAKAF HAKI DALAM KORIDOR HUKUM SYARA’ DAN PERUNDANGAN INDONESIA ]]>
<![CDATA[Hasbi Ash-Shiddiq]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 1, No 2 (2019): Aktualisasi Nilai Hukum Keluarga Islam dan Kemanusiaan di Era Disruptif ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/as-hki.v1i2.474
<![CDATA[AbstractThe law no. 41 of 2004 concerning the Waqf has received much attention since it contained the ability to endow IPR (Intellectual Property Rights). IPR is a type of property that has recently been recognized in the industrial era, therefore there is still a lack of information regarding the endowments of IPR. This study is a review of the concept of property in the fiqh corridor (Islamic law) and the applicable laws. This paper used literature study and the ‘urf and mashlahah al-mursalah approach to explain the position of IPR as an object of waqf.From the Islamic law perspective, IPR is included in the category of property because the elements of maliyah and the benefits are contained in the IPR. IPR also has economic value through exclusive rights inherent in one's creations. Since it originates from the results of the ability of the brain or mind, IPR is often classified as a right to intangible goods and recognized as wealth in the Civil Law.Keywords: Waqf, IPR, Islamic Law, Law AbstrakUU. No. 41 tahun 2004 tentang Wakaf banyak mendapat perhatian karena di dalamnya memuat kebolehan mewakafkan HAKI. HAKI adalah jenis harta yang baru dikenal di era industri sehingga masih jarang ditemukan keterangan mewakafkan benda seperti HAKI. Kajian ini adalah peninjauan kembali terhadap konsep harta dalam koridor fiqih (hukum Islam) dan perundang-undangan yang berlaku. Tulisan ini menggunakan studi kepustakaan serta pendekatan ‘urf dan mashlahah al-mursalah untuk menjelaskan kedudukan HAKI sebagai objek wakaf.Ditinjau dari segi hukum Islam, HAKI masuk dalam kategori harta benda karena unsur-unsur maliyah dan manfaat ada di dalam HAKI. HAKI juga memiliki nilai ekonomis melalui hak eksklusif yang melekat di dalam ciptaan seseorang. Karena berasal dari hasil kemampuan otak atau pikiran, maka HAKI sering digolongkan sebagai sebuah hak atas barang tidak berwujud dan diakui sebagai kekayaan di dalam KUHPerdata.Kata Kunci: Wakaf, HAKI, Hukum Islam, Undang-undang]]>
<![CDATA[PERANAN PERADILAN AGAMA DALAM PERTUMBUHAN DAN DINAMIKA HUKUM KEWARISAN DI INDONESIA ]]>
<![CDATA[Hamzah Hamzah]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 2, No 2 (2020): Hukum Keluarga Islam Dalam Konteks Ke-Indonesiaan ]]>
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DOI: 10.35673/as-hki.v2i2.921
<![CDATA[AbstractThis study examines the role of religious courts in the construction of Islamic inheritance law. Its urgency is to open the dimensions of birth and the growth of inheritance law in the development period of religious courts. In addition, it opens up concrete reasons for the existence of the inheritance law bill that has yet to reach a climax. The methodology in this study is a narrative literature study, with a historical approach by observing juridical aspects in the growth of inheritance law.The findings in this study show that Islamic law existed since the era of the sultanate and was used as an applied law in society, including inheritance law that has been embedded in Islamic law. The authority of the religious judiciary in the field of inheritance became disoriented when the colonialists entered the colonies by applying the receptiveness theory as outlined in the form of the Staatsblad. The climax of the authority of the religious courts is the unification of the judiciary (one roof system) and its independence as the executor of judicial power. The challenge for religious courts in the field of inheritance is the unavailability of material law and the inheritance law bill which creates uncertainty.Keywords: Dynamics; Inheritance law; Religious Courts.]]>
<![CDATA[KHURUJ DAN KEHARMONISAN KELUARGA JAMAAH TABLIGH DI KABUPATEN BONE ]]>
<![CDATA[Samsidar Samsidar]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 2, No 1 (2020): Hukum Keluarga Islam Dalam Konteks Ke-Indonesiaan ]]>
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DOI: 10.35673/as-hki.v2i1.579
<![CDATA[This study aims to determine the attitude of the Tablighh Jamaat when leaving the family (khuruj) on the rights and obligations in the household in building harmony in the Tablighi Jama'ah family in Bone Regency. This research is important. that the life of the followers of Tablighh is rife with followers and that not a few families who join the Tabligh congregation cause ripples of family disharmony in Bone district. Field research methods using the sociology approach and normative theological approach.The results in the field were found that there were three attitudes that first the family did not fully accept meaning completely unwilling if Khuruj had to be left by the head of his family or her husband who in fact this family ended in divorce, while the second the family did not fully accept, when leaving a ripple arose disputes within his family, as well as when the head of his family returned home to accept but was forced to live in ambiguous two choices to survive by always causing disputes in the family, while the three families fully accept this, solely world affairs are no longer important but world life is a temporary stopover , all lillahitaala.Penelitian ini bertujuan untuk mengetahui sikap Jamaah Tablighh ketika meninggalkan keluarga (khuruj) akan hak dan kewajiban dalam rumah tangga di dalam membangun keharmonisan keluarga Jama’ah tabligh di Kabupaten Bone. Penelitian ini penting. bahwa kehidupan jamaah tablighh marak pengikutnya dan tidak sedikit keluarga yang bergabung dalam jamaah tabligh menimbulkan riak disharmonisasi keluarga di kabupaten Bone. Metode penelitian field research dengan menggunakan pendekatan sosiologi dan pendekatan teologis normatif.Hasil di lapangan ditemukan ada tiga hal sikap bahwa pertama Keluarga tidak menerima sepenuhnya artinya benar-benar tidak rela jika harus ditinggal Khuruj oleh kepala keluarganya ataupun suaminya yang pada kenyataannya keluarga ini berakhir dengan perceraian, sedangkan yang kedua keluarga menerima tidak sepenuhnya, ketika ditinggal timbul riak perselisihan dalam keluarganya, begitupun saat kembali kepala keluarganya ke rumah menerima namun terpaksa hidup dalam ambigu dua pilihan bertahan dengan selalu menimbulkan percekcokan dalam keluarga, sementara Ketiga keluarga menerima sepenuhnya ini, semata-mata urusan dunia bukan lagi hal penting akan tetapi kehidupan dunia adalah persinggahan sementara, semuanya lillahitaala.]]>
<![CDATA[PERKAWINAN SEJENIS DALAM KONSTRUKSI TEORI MASHLAHAH ]]>
<![CDATA[Fajar Wajdu]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 1, No 1 (2019): Aktualisasi Nilai Hukum Keluarga Islam dan Kemanusiaan di Era Disruptif ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/asyakhshiyyah.v1i1.211
<![CDATA[AbstractThis study uses the Mashlahah approach in explaining the similar legal position of marriage. Based on the consideration of the maslahah by paying attention to the objectives of Islamic law, which is to withdraw maslahah and reject mudharat, similar marriage is in fact contrary to the purpose of the fourth Islamic law, namely raising offspring. Therefore, Islam strictly prohibits marriage not only because it is against the Shari'a, but also contrary to the nature of humans who tend to live in pairs, precisely tend to the opposite sex.Similar marriage or similar sex (homosexual) is a deviant behavior that is very cruel and transcending, which is beyond the limits of the divine will of human nature. Then similar marriage is forbidden in Islam because it not only has a negative impact on the individual, but also ruining community life. Because the reluctance of marriage to the opposite sex is just the same as destroying the survival of humans on the earth, because it has become a sunnatullah that it is impossible to create a generation of humans from same-sex marriage. So the logic of marriage in Islam is with the opposite sex (heterosexual) and not the same sex marriage (homosexual) that justifies liwat.Keywords: Similar Marriage; Sexuality; Maslahah.]]>
<![CDATA[AKIBAT HUKUM PERKAWINAN BEDA AGAMA MENURUT UNDANG-UNDANG NO. 1 TAHUN 1974 TENTANG PERKAWINAN ]]>
<![CDATA[Andi Syamsulbahri]]>;
<![CDATA[Adama MH]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 2, No 1 (2020): Hukum Keluarga Islam Dalam Konteks Ke-Indonesiaan ]]>
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DOI: 10.35673/as-hki.v2i1.895
<![CDATA[AbstractIn reality, in the life of the community that marriage is not a complicated issue where the couple embrace same religion. But this will be a problem if the two couples embrace different religions. This will be a problem because with religious differences, the marriage will be hindered. This study uses the normative juridical method, namely research conducted by reviewing the laws and regulations along with other regulations relevant to the problem under study. The laws and regulations that will be studied in this study are the laws and regulations that are related to marital problems of different religions.The legal consequence of interfaith marriages is that marital status of the different religions is not legal according to each religion so that it is also invalid according to Law number 1 of 1974 concerning marriage. With an illegitimate marital status, it will also have legal consequences on the status and position of the child. Children born from marriages of different religions are illegitimate or out-of-wed children. Because their parents' marriages are not legal marriages, the result is that the child has no civil relationship with his father, and the child only has a civil relationship with his mother.Keywords: Interfaith Marriage; Legal Consequence; Marriage Law.]]>
<![CDATA[TINJAUAN HUKUM ISLAM TERHADAP AMPIKALE DALAM SISTEM KEWARISAN MASYARAKAT BUGIS ]]>
<![CDATA[Ira Hasnita]]>;
<![CDATA[Asni Zubair]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 1, No 2 (2019): Aktualisasi Nilai Hukum Keluarga Islam dan Kemanusiaan di Era Disruptif ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.35673/as-hki.v1i2.476
<![CDATA[AbstractThis study discusses the position of ampikale assets in the Bugis Society inheritance system. Field research methods with this qualitative data analysis aimed to determine the implementation system and legal position of the ampikale property located in Cina sub-district, Bone district.This research found that the ampikale distribution system was not divided like the Islamic inheritance legal system. In the Bugis tradition, ampikale property is kept until the time of inheritance. Ampikale assets are usually owned and kept by someone who is funding or paying for the care of the testator until his death. While the Islamic inheritance legal system, the inheritance (Tirkah) was first incurred the cost of care of the testator before being designated as an inheritance (Mauruts). In the perspective of Islamic law, ampikale may be done as long as its implementation is not contrary to Islamic law.Keywords: Ampikale; Bugis Society; Inheritance.AbstrakPenelitian ini membahas tentang kedudukan harta ampikale dalam sistem kewarisan masyarakat bugis. Metode penelitian lapangan dengan sifat analisis data kualitatif ini, bertujuan untuk mengetahui sistem pelaksanaan dan kedudukan hukum harta ampikale yang berlokasi di kecamatan Cina kabupaten Bone.Penelitian ini menemukan bahwa sistem pembagian ampikale tidak dibagi seperti halnya sistem hukum kewarisan Islam. Dalam tradisi masyarakat Bugis, harta ampikale disimpan sampai pada waktu pembagian warisan. Harta ampikale lazimnya dimiliki dan disimpan oleh orang yang mengongkosi atau membiayai perawatan pewaris hingga meninggal dunia. Sedangkan sistem hukum kewarisan Islam, harta peninggalan (Tirkah) terlebih dahulu dikeluarkan biaya perawatan pewaris sebelum ditetapkan sebagai harta warisan (Mauruts). Dalam pandangan hukum Islam, ampikale boleh saja dilakukan selama dalam pelaksanaannya tersebut tidak bertentangan dengan syariat Islam.Kata Kunci: Ampikale; Kewarisan; Masyarakat Bugis.]]>
<![CDATA[TINJAUAN HUKUM ISLAM TERHADAP PENGGUNAAN HARTA PRA PEMBAGIAN WARISAN ]]>
<![CDATA[Mihfa Wahyuni]]>;
<![CDATA[Asni Zubair]]>
<![CDATA[ AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 2, No 1 (2020): Hukum Keluarga Islam Dalam Konteks Ke-Indonesiaan ]]>
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DOI: 10.35673/as-hki.v2i1.569
<![CDATA[AbstractThis research discussed about the heir that used the inheritance before it was distributed. The thing achieved in this research is to find out the cause and impact of the heirs in the Walenreng Village used the inheritance before it was distributed. It also to know the view of Islamic law toward using inheritance before it was distributed. The usefulness of this research expected to give participations and contributions to the development of science in general and Islamic sciencein particular. This research was a qualitative research that used the method sociological approach, theologically normative and normative juridical.The result of this research indicated that some of the heirs in Walenreng Village used the inheritance before it was distributed and the cause was that there was no distribution after the deceased passed away, there was the heir who expected each other to do inheritance distribution, there was the heir who prior pawned the inheritance, and therewas the heir who did not have property. The impact of using inheritance before distribution were that there was no harmonization in the heirs, there was conflict between the heirs, there was the feeling that not considered as family. The view of Islamic law of using inheritance before it was distributed was no allowed because it could make conflict and contrary with hereditary rulesof Islamic law.Keywords: Inheritance; Islamic law; Use Of Inheritance.]]>
