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<![CDATA[MEWUJUDKAN KESEJAHTERAAN KELUARGA MELALUI PERSPEKTIF FILOSOFIS HUKUM ISLAM ]]>
<![CDATA[M. Akrom Mutaqim]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 1 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i1.59
<![CDATA[Proses untuk menuju kehidupan keluarga idaman merupakan suatu keinginan dan mimpi bagi setiap orang dalam menjalankan kehidupan berkeluarga. Selain itu, dalam mencapai sebuah keluarga idaman juga perlu dibutuhkan usaha lebih untuk mewujudkannya. Islam memiliki tuntunan dan hukum dimana dengan tercapainya keluarga yang sesuai dengan tujuan dari pernikahan yaitu sakinah adalah keluarga yang harmonis dan ideal, mawaddah, perasaan cinta terhadap pasangan, rahmah, cinta yang siap berkorban dan siap melindungi bagi siapa yang dicintai akan mewujudkan hasil dari keluarga idaman tersebut. Pelaksanaan pembelajaran mengenai agama islam tentunya tak lepas dari pembelajaran hukum islam. Dalam hukum islam terdapat banyak sekali pembelajaran dan anjuran serta tuntunan untuk menjalani hidup baik dalam masyarakat maupun keluarga. Salah satu pembelajaran mengenai hukum islam yaitu hukum perkawinan, anjuran memilih pasangan, dan anjuran dalam menjalankan hidup dalam berumah tangga. Oleh karena itu, tidak dapat dipungkiri bahwa hukum islam sangatlah berperan bagi kelangsungan hidup bermasyarakat, yang akan mengatur atau mengarahkan guna mencapai tujuan dari sebuah keluarga yang harmonis.]]>
<![CDATA[ANALISIS KOMPARATIF TERHADAP PEMBATALAN PERKAWINAN MENURUT UNDANG-UNDANG PERKAWINAN NO 1/ 1974 DAN KITAB UNDANG-UNDANG HUKUM PERDATA (BURGERLIJK WETBOEK) ]]>
<![CDATA[Darwin Panessai]]>;
<![CDATA[Ubay Harun]]>;
<![CDATA[Hayyun Nur]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 1 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i1.60
<![CDATA[Both the Marriage Law No. 1/1974 as well as the Civil Code (BW) regulates the annulment of marriages. No less than 7 articles (Articles 22-28) of Law Number 1/1974 regulate this issue. In article 22, for example, it is regulated "Marriage can be annulled, if the parties do not meet the requirements to enter into a marriage". Meanwhile, the Criminal Code regulates this issue in 16 articles (articles 85-99a) in the Sixth Part "About the Cancellation of Marriage" of the Fourth Chapter. "About Marriage". This study is intended to conduct a comparative analysis of these two legal products, both from a philosophical basis and the specific provisions regarding the "Annulment of Marriage" contained in the two laws.]]>
<![CDATA[USAHA MENJAGA KEHARMONISAN KELUARGA BAGI SUAMI PASANGAN LONG DISTANCE MARRIAGE DI JAYAPURA ]]>
<![CDATA[Amri Amri]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 1 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i1.61
<![CDATA[Long distance marriage (LDM) is a long distance relationship between husband and wife who do not live together, can be in different cities or different countries. In Jayapura City - Papua, there are many cases of Long Distance Marriage, many husbands leave their wives for work or service in Jayapura. because Jayapura is one of the areas where it is easy to find a job. The dynamics of a husband who is willing to leave his wife by not living at home can have an impact on causing family disharmony. Therefore, this study aims to determine the husband's factor in establishing an LDM relationship in Jayapura City and how the effort of a husband who is willing to leave his wife for his work to maintain family harmony. The research used is field studies or qualitative research, then the data collection techniques are through interviews, documentation and observations. The results of the study show that the first factor in the occurrence of LDM relationships for husbands who work in Jayapura City is because the family's economy is lacking, then they decide to work leaving their wives in the village. Secondly, this study shows that the efforts made by husbands who undergo LDM relationships in Jayapura City so that their families remain harmonious are by communicating continuously through electronic media, obeying all requests from the wife, and fulfilling all the needs of the wife.]]>
<![CDATA[ANALISIS KADAR RADA’AH YANG MENGHARAMKAN PERNIKAHAN DALAM PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Ali Zainal Abidin]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 1 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i1.62
<![CDATA[One of the best foods given by Allah SWT is brest milk for a baby Through the intermediary of a mother so that its survival in the future can be guaranteed, and the woman who breastfeeds becomes her mother and marriage with her and all of her offspring is forbidden, that is a consequence or legal effect that is regulated by the Shari’a. The debate of the scholars of the Jumhur and Ibn Hazm schools and the Shafii school and the Imam Ahmad ibn Hanbal, the article is whether the breastfeeding relationship occurs immediately when the baby drinks a woman’s milk? The answer is no because you have to look at the level of milk the baby is drinking and how old is the baby who is breastfeeding? Some of the arguments from the Qur’an and Hadith are still being debated among scholars in discussing this issue.]]>
<![CDATA[STUDI ANALISIS TENTANG MAKNA NIKAH SIRRI DALAM PERSPEKTIF HADIS ]]>
<![CDATA[Nurinayah]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 1 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i1.65
<![CDATA[Nikah sirri merupakan term klasik yang menarik perhatian kalangan para pemikir hukum Islam sejak masa klasih hingga modern terkait pengembangan dan perluasan makna yang terjadi di berbagai wilayah dunia yang menggunakan hukum Islam sebagai landasan dalam pembentukan peraturan perundang-undangan khususnya negara Indonesia mengingat motif dari larangan agama untuk melangsungkan perkawinan secara sirri dengan pertimbangan dampak negatif yang ditimbulkan dari perkawinan tersebut. Dengan terjadinya perluasan makna dalam term tersebut melahirkam pemahaman baru dalam hukum perkawinan khususnya dalam bidang administrasi perkawinan. Sebagian ulama berpendapat bahwa nikah sirri adalah nikah yang disembunyikan maka pernikahan haruslah diumumkan. Namun bagi yang berpendapat bahwa nikah sirri adalah tidak sempurnanya saksi, maka haruslah menghadirkan saksi secara sempura baik dua orang laki-laki atau seorang lelaki dan dua orang wanita, dan meskipun tidak disiarkan maka pernikahannya tidaklah dinamakan nikah sirri, serta yang terakhir konsep nikah sirri dalam artian perkawinan yang tidak tercatat pada lembaga pencatatan perkawinan, maka diharuskan untuk mencatatkan perkawinannya.]]>
<![CDATA[PERSPEKTIF HUKUM ISLAM TERHADAP PERKAWINAN ADAT (Prosesi Perkawinan Adat Melayu Riau) ]]>
<![CDATA[Mohamad Sar’an]]>;
<![CDATA[Syahrianda Juhar]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 2 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i2.71
<![CDATA[This article describes the Review of Islamic Law against Riau Malay Customary Marriage. Marriage can be verified if: fulfilment of the Pillars and Conditions in it is in accordance with Islamic law. Unlike in the Bencah Kelubi Village area, Kampar Regency, when a man or woman wants to hold a marriage, it is mandatory to hold a marriage using a series of traditional Malay marriage processions. This article uses a kind of descriptive research Analysis, which is to analyze legal principles that are used as customary law and are used as customs in an area and actually occur in the field which refers to primary data and secondary data in the indigenous Malay community of Riau, especially in the Bencah Kelubi Village area, Kampar Regency, Riau Province. The results of this article include, the marriage procession of the Riau Malay Custom, especially in Bencah Kelubi Village through 12 (twelve) processions of traditional activities starting with Merisik and ending with the day of worshipping in-laws. Review of Islamic Law on Riau Malay Customary Marriage in Bencah Kelubi Village, Kampar Regency, the law is Mubah.]]>
<![CDATA[EFEKTIVITAS PENERAPAN BATAS USIA PERKAWINAN MENURUT UNDANG-UNDANG PERKAWINAN NO.16 TAHUN 2019 PADA MASA PANDEMI COVID-19 ]]>
<![CDATA[Syauqi Mubarok Husni]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 2 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i2.76
<![CDATA[This study analyzes whether the age limit for marriage in Marriage Law No. 16 of 2019 has been implemented effectively during the pandemic at the Tanjung Karang Religious Court. This research is a field research using effectiveness theory analysis. Data collection through interviews and documentation. The result of this study indicates that the implementation of the UUP which regulates the age limit for marriage has not been effective due to several factors, including: the regulation has not been complied with by the people of Bandar Lampung as a whole, there are no strict sanctions for violating the age limit, lack of socialization and socialization support facilities from law enforcement so that many people do not understand UUP rules, as well as the lack of parental supervision and religious education so that many of their children fall into promiscuity which forces them to marry prematurely.]]>
<![CDATA[PROBLEMATIKA PENGELOLAAN DAN PENDAYAGUNAAN WAKAF (Studi Di Badan Wakaf Indonesia Perwakilan Provinsi Lampung) ]]>
<![CDATA[Ahmad Fauzi]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 2 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i2.77
<![CDATA[The effectiveness and efficiency of waqf property management is important to do so that progress can be measured, as well as to avoid tabdzir that is detrimental to the ummah. For example, land around a mosque that is not productive is usually left alone, even though the land can be used and the proceeds are for the maintenance of the mosque. Waqf Management and Utilization (PPW) in Indonesia. This research focuses on examining the Management and Utilization of Waqf in BWI, Lampung Province. This research is an empirical normative legal research. This research model is qualitative, which focuses on the assumptions about the symptoms in the research that are holistic (complete, cannot be separated) so that it will not determine the research based on research variables, but the overall social situation under study which includes aspects of place, actor and activities that interact synergistically. The empirical juridical approach will be directed at the implementation of regulations that are in accordance with Indonesian law carried out at BWI Lampung Province. The result of this study is that the Indonesian Waqf Board has a strategic function in helping waqf management more productively. The Indonesian Waqf Board is able to respond to the problems faced by society in general and Muslims. The main tasks such as administering to managing waqf funds must be in line with the program that has been created. However, in reality, waqf which is mostly managed by the Indonesian Waqf Board still includes immovable objects, while for movable object waqf is still not managed optimally, only movable object waqf in the form of money they are starting to manage, because there are still many people who do not know the objects that can be used. waqf other than land and buildings. The problems faced by BWI Lampung province are a challenge for the current management to administer, manage and manage waqf assets properly.]]>
<![CDATA[ANALISIS HUKUM KELUARGA ISLAM TERHADAP PENGUATAN PERAN PEREMPUAN DALAM KESETARAAN GENDER PADA PENGURUS MUSLIMAT DAN PENGURUS AISYIYAH DI KOTA METRO ]]>
<![CDATA[Suryani Suryani]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 2 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i2.78
<![CDATA[Gender is a theme that still has charm and appeal to be discussed. Gender is used to explain the differences between men and women. These differences focus on the stereotypes of male and female cultures, where these differences are constructed by the culture of society. Women's participation is increasingly prominent, where this concerns the role of women in the social sector and the role of women in the home or domestic. Islam upholds the dignity and dignity of a woman by placing her on an equal footing with men. This makes the largest women's organizations, namely Mmuslimat and Aisyiyah, to encourage the ability of these women to be able to become dynamists in the modern era. The organization has made great contributions to the Ummah in various fields. This research is a field research using qualitative research and data collection through interviews, as well as documentation, data management through systematic editing of data. Then the data uses gender analysis and maqosid sharia by using an Islamic family law approach. Based on the results of research that has been carried out by researchers, it can be concluded that the role of Muslimat and Aisyiyah women's organizations has been running according to its duties. Therefore, as a woman, she must not forget her duties as a mother, wife and member of society. And to maintain harmony in the household, it is necessary to have mutual understanding between husband and wife and try to always communicate. In its implementation, their Muslim organization is more about providing understanding for Muslim cadres and citizens, while in Aisyiyah in its implementation they do it for cadres and the surrounding community.]]>
<![CDATA[RELEVANSI PEMIKIRAN IMAM SYAFI’I TENTANG MAFQUD TERHADAP PERCERAIAN GHAIB (STUDI DI KASUS DI PENGADILAN AGAMA JOMBANG) ]]>
<![CDATA[Ahmad Khotim]]>
<![CDATA[ Familia: Jurnal Hukum Keluarga Vol. 3 No. 2 (2022) ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam, Fakultas Syariah, Universitas Islam Negeri (UIN) Datokarama Palu ]]>
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DOI: 10.24239/familia.v3i2.79
<![CDATA[In the thought of Imam Syafi'i there are those who argue that if a husband or wife who is mafqud has to wait for four years and according to the Law and the Compilation of Islamic Law, they have to wait for a period of 2 years. The time period between these two opinions is very long in comparison. This is because the sophistication of the transportation and information systems that are present in this modern era provides a quick opportunity to find out the whereabouts of the mafqud. In contrast to the past, when they were not familiar with transportation and information systems. So here it is seen which is more relevant to follow between the thoughts of Imam Syafi'i or the Law and the Compilation of Islamic Law. This paper examines the Relevance of Imam Syafi'i's Thoughts about Mafqud to Unseen Divorce Case Studies at the Jombang Religious Court. This study aims to find out the opinion of Imam Syafi'i regarding mafqud and the decision of the Jombang Religious Court regarding mafqud divorce. In this study, the authors used a descriptive research method, namely research that attempts to describe and analyze the problem in as much detail as possible. The type of research used is library research by tracing the theories contained in the library and the field. The results of the research show that there is no single argument from the Koran and hadith which mentions the time limit for determining the age of a missing person, only the opinion of a friend, namely Umar bin Al-Khatab. But Umar's opinion is only for wives who have lost their husbands. In addition, it can also be known the consequences of mafqud that can happen to people around him or his heirs and he becomes a demand to settle it. Because law is dynamic, it will change from time to time following the changing era.]]>
