Pub Date : 2023-12-22DOI: 10.22373/hadhanah.v3i2.1698
M. Maghfirah
This research was motivated by a case in the Ingin Jaya District, Aceh Besar Regency, where there was a marriage with the transfer of the nasab guardian to Teungku Dayah in accordance with Islamic law. A wakalah or transition contract is essentially a contract used by someone if the guardian of the nasab marriage needs someone else to do something that he cannot do himself and asks someone else to do it with the consent of both parties. Therefore, the researcher is interested in researching what factors led to the transfer of marriage guardianship from the nasab guardian to Teungku Dayah and what Islamic Law provisions mean for the process of transferring the nasab marriage guardian to Teungku Dayah. The research methods used are field research and library research. The results of the research state that provisions in Islamic law allow transition or representation to Teungku Dayah due to various factors including ungodly abandoning Allah SWT commands such as abandoning obligatory prayers, carrying out Allah SWT prohibitions such as disobedience, gambling, nervousness or embarrassment in public, old age such as being senile, his eyes are blurry, and his body is shaking. Furthermore, the view of Islamic law regarding the process of transferring the guardian of the nasab marriage to Teungku Dayah is a process that must be gone through, namely that the guardian of the nasab and the person who replaces the position of guardian of the nasab must carry out a wakalah contract before the marriage takes place. The legal transition was carried out because it was seen as a form of mutual help based on goodness and piety commanded by Allah SWT and His messenger.
{"title":"Marriage with the Transfer of a Nasab Guardian to Teungku Dayah According to Islamic Law","authors":"M. Maghfirah","doi":"10.22373/hadhanah.v3i2.1698","DOIUrl":"https://doi.org/10.22373/hadhanah.v3i2.1698","url":null,"abstract":"This research was motivated by a case in the Ingin Jaya District, Aceh Besar Regency, where there was a marriage with the transfer of the nasab guardian to Teungku Dayah in accordance with Islamic law. A wakalah or transition contract is essentially a contract used by someone if the guardian of the nasab marriage needs someone else to do something that he cannot do himself and asks someone else to do it with the consent of both parties. Therefore, the researcher is interested in researching what factors led to the transfer of marriage guardianship from the nasab guardian to Teungku Dayah and what Islamic Law provisions mean for the process of transferring the nasab marriage guardian to Teungku Dayah. The research methods used are field research and library research. The results of the research state that provisions in Islamic law allow transition or representation to Teungku Dayah due to various factors including ungodly abandoning Allah SWT commands such as abandoning obligatory prayers, carrying out Allah SWT prohibitions such as disobedience, gambling, nervousness or embarrassment in public, old age such as being senile, his eyes are blurry, and his body is shaking. Furthermore, the view of Islamic law regarding the process of transferring the guardian of the nasab marriage to Teungku Dayah is a process that must be gone through, namely that the guardian of the nasab and the person who replaces the position of guardian of the nasab must carry out a wakalah contract before the marriage takes place. The legal transition was carried out because it was seen as a form of mutual help based on goodness and piety commanded by Allah SWT and His messenger.","PeriodicalId":179875,"journal":{"name":"El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law","volume":"27 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139163519","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-20DOI: 10.22373/hadhanah.v3i2.2750
Nur Fatin Adila Binti Idereh
Adoption of children is regulated in the Deed of Registration of Appointment 1952 (Deed 253) for Muslims and non-Muslims and the Deed of Adoption 1952 (Deed 257) for non-Muslims. Among the cases involving the struggle for custody is the one that occurred at the Pahang Sharia High Court, in which the judge handed over a child to his biological parents while the child had been registered under the Deed of Registration of Appointment 1952 (Deed 253). Then, in the case at the Selangor High Court, the judge handed over custody rights to the adoptive parents while the adoption registration was invalid. There are two formulations of the problem in this thesis. Firstly, what are the considerations of the Pahang Sharia High Court judges in determining child custody between biological parents and adoptive parents? Second, what are the considerations of the judges of the Selangor High Court in determining child custody between biological parents and adoptive parents? This research uses the juridical-normative method and case studies. Data collection is also done with literature and documentation. The results of the study show that first, the consideration of the judges of the Pahang Sharia High Court in determining child custody of their biological parents is because the judge looks at their efforts to get their child back and they have full rights to the child. Second, the consideration of the judge of the Selangor High Court in determining child custody of the adoptive parents is important because the judge stated that the main thing is what is best for the child, and the child's biological parents also have several obstacles to looking after the child. Custody is closely related to the interests of the child and the guardians, if there is an imbalance in custody, then the rights and interests of the child need to take precedence over the interests of the guardians.
{"title":"Determination Of Child Care Rights Between Birthday Parents And Adopting Parents","authors":"Nur Fatin Adila Binti Idereh","doi":"10.22373/hadhanah.v3i2.2750","DOIUrl":"https://doi.org/10.22373/hadhanah.v3i2.2750","url":null,"abstract":"Adoption of children is regulated in the Deed of Registration of Appointment 1952 (Deed 253) for Muslims and non-Muslims and the Deed of Adoption 1952 (Deed 257) for non-Muslims. Among the cases involving the struggle for custody is the one that occurred at the Pahang Sharia High Court, in which the judge handed over a child to his biological parents while the child had been registered under the Deed of Registration of Appointment 1952 (Deed 253). Then, in the case at the Selangor High Court, the judge handed over custody rights to the adoptive parents while the adoption registration was invalid. There are two formulations of the problem in this thesis. Firstly, what are the considerations of the Pahang Sharia High Court judges in determining child custody between biological parents and adoptive parents? Second, what are the considerations of the judges of the Selangor High Court in determining child custody between biological parents and adoptive parents? This research uses the juridical-normative method and case studies. Data collection is also done with literature and documentation. The results of the study show that first, the consideration of the judges of the Pahang Sharia High Court in determining child custody of their biological parents is because the judge looks at their efforts to get their child back and they have full rights to the child. Second, the consideration of the judge of the Selangor High Court in determining child custody of the adoptive parents is important because the judge stated that the main thing is what is best for the child, and the child's biological parents also have several obstacles to looking after the child. Custody is closely related to the interests of the child and the guardians, if there is an imbalance in custody, then the rights and interests of the child need to take precedence over the interests of the guardians.","PeriodicalId":179875,"journal":{"name":"El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law","volume":"119 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116440092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-15DOI: 10.22373/hadhanah.v3i2.2947
Nasaiy Aziz, Rafidah Rafidah
Iṡbāt nikah is a marriage determination in order to obtain authentic evidence and to obtain protection and legal force, especially for wife and children. The Syar'iyah Court has the authority to receive, examine and adjudicate cases between people who are Muslim. One of them is the application for iṡbāt marriage Number 232/Pdt.P/2022/MS.Bna. However, after being studied and tried, this application was rejected by the panel of judges because it did not meet the requirements for the granting of the marriage iṡbāt. Therefore, the author wants to know what is the basis for the consideration of the panel of judges at the Banda Aceh Syar'iyah Court in rejecting the application for iṡbāt nikah from a sirri marriage in case Number 232/Pdt.P/2022/MS.Bna. And what about sadd al-żari'ah's review of the stipulation and legal basis for the consideration of the panel of judges at the Banda Aceh Syar'iyah Court rejecting the application for iṡbāt nikah from a sirri marriage in case Number 232/Pdt.P/2022/MS.Bna. In this study the authors used a qualitative research method with a normative juridical approach and used a type of library research (Library Research). The results of this study indicate that the panel of judges rejected the application for iṡbāt marriage Number 232/Pdt.P/2022/MS.Bna because the marriage guardian of Petitioner II (wife) is not his biological father or a person who has blood relations with Petitioner II, but tengku who was at the Islamic boarding school where they got married and was also not represented by Petitioner II's biological father to said tengku. Iṡbāt nikah is in accordance with the theory of sadd al-żari'ah. This is necessary to realize benefit and avoid damage.
Iṡbāt nikah是一种为了获得真实证据并获得保护和法律效力的婚姻判定，特别是对妻子和孩子。伊斯兰法庭有权接受、审查和裁决穆斯林之间的案件。其中一个是iṡbāt婚姻申请号码232/Pdt.P/2022/MS.Bna。然而，经过研究和尝试，这一申请被法官小组拒绝，因为它不符合批准婚姻的要求iṡbāt。因此，提交人想知道班达亚齐伊斯兰法院的法官小组在驳回第232/ pdp . p /2022/MS.Bna号案件中对一名女子结婚要求iṡbāt nikah的申请时，考虑的依据是什么。以及sadd al-żari'ah对班达亚齐伊斯兰法院法官小组审议的规定和法律依据进行了审查，该小组拒绝了第232/ pdp . p /2022/MS.Bna案件中sirri婚姻的iṡbāt nikah申请。在本研究中，作者采用了一种定性研究方法和规范的法律方法，并使用了一种图书馆研究(图书馆研究)。本研究结果表明，法官小组拒绝了iṡbāt婚姻编号232/Pdt.P/2022/MS的申请。不，因为申请人二世(妻子)的婚姻监护人不是他的生父或与申请人二世有血缘关系的人，而是在他们结婚的伊斯兰寄宿学校就读的tengku，申请人二世的生父也没有代表该tengku。Iṡbāt nikah与sadad al-żari'ah的理论一致。这对于实现利益和避免损害是必要的。
{"title":"Sadd Al-Żari'ah Review of Iṡbāt Nikah Sirri at the Syar'iyah Court in Banda Aceh","authors":"Nasaiy Aziz, Rafidah Rafidah","doi":"10.22373/hadhanah.v3i2.2947","DOIUrl":"https://doi.org/10.22373/hadhanah.v3i2.2947","url":null,"abstract":"Iṡbāt nikah is a marriage determination in order to obtain authentic evidence and to obtain protection and legal force, especially for wife and children. The Syar'iyah Court has the authority to receive, examine and adjudicate cases between people who are Muslim. One of them is the application for iṡbāt marriage Number 232/Pdt.P/2022/MS.Bna. However, after being studied and tried, this application was rejected by the panel of judges because it did not meet the requirements for the granting of the marriage iṡbāt. Therefore, the author wants to know what is the basis for the consideration of the panel of judges at the Banda Aceh Syar'iyah Court in rejecting the application for iṡbāt nikah from a sirri marriage in case Number 232/Pdt.P/2022/MS.Bna. And what about sadd al-żari'ah's review of the stipulation and legal basis for the consideration of the panel of judges at the Banda Aceh Syar'iyah Court rejecting the application for iṡbāt nikah from a sirri marriage in case Number 232/Pdt.P/2022/MS.Bna. In this study the authors used a qualitative research method with a normative juridical approach and used a type of library research (Library Research). The results of this study indicate that the panel of judges rejected the application for iṡbāt marriage Number 232/Pdt.P/2022/MS.Bna because the marriage guardian of Petitioner II (wife) is not his biological father or a person who has blood relations with Petitioner II, but tengku who was at the Islamic boarding school where they got married and was also not represented by Petitioner II's biological father to said tengku. Iṡbāt nikah is in accordance with the theory of sadd al-żari'ah. This is necessary to realize benefit and avoid damage.","PeriodicalId":179875,"journal":{"name":"El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law","volume":"122 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123069725","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-03DOI: 10.22373/hadhanah.v3i2.2548
Ida Friatna, Riza Afrian Mustaqim, Erizaldi Putra
One of the conditions for a valid prayer is facing the Qibla, Imam Syafi'i believes that people who can see the Ka'bah must face the 'Ainul Ka'bah as well as people who are far or outside Mecca must face 'Ainul Ka'bah based on their ijtihad with instructions from the sun, stars, mountains, moon, and others that can be used as a Qibla direction. Many mosques in the city of Banda Aceh do not face the Kaaba, this is based on using Google Earth, from several mosques that are off the beaten path, the Al-Mukarramah Mosque has such a large deviance that it faces the African continent. The research question for this thesis is how to determine the Qibla direction at Al-Mukarramah Mosque, Gampong Punge Jurong, Meuraxa District, Banda Aceh City and how accurate the Qibla direction at Al-Mukarramah Mosque, Gampong Punge Jurong, Meuraxa District, Banda Aceh City. In this study the authors used a qualitative approach research method, a type of Field Research (field research), and used a qualitative descriptive analysis method. describe and analyze the method of determining the Qibla direction of the Al-Mukarramah Mosque then verify the results of Qibla accuracy. The results of this study concluded that first, the method of determining the Qibla direction of the Al-Mukarramah Mosque in Gampong Punge Jurong, Meuraxa District, Banda Aceh City was carried out in two ways: 1) Rashdul Qibla, when the Al-Mukarrmah Mosque was about to be built in 1999 by the Imam of Gampong Punge Jurong during the that, 2) Kompas, carried out in 2018 this happened when the Aceh MPU fatwa No. 3 of 2018 concerning the determination of the Qibla direction. Second, test the accuracy of the Qibla direction of the Al-Mukarramah Mosque by using the Mizwala Qibla Finder, Rubu' Mujayyab, Protractor, and Google Earth that the Qibla direction of the mosque does not face the Ka’bah so it has a slope with the position of the mosque building by 15° to the north and results via visual google earth The building of the Al-Mukarramah mosque faces the African continent.
{"title":"Determination of the Qibla Direction of the Al-Mukarramah Mosque in Gampong Punge Jurong, Meuraxa District, Banda Aceh City","authors":"Ida Friatna, Riza Afrian Mustaqim, Erizaldi Putra","doi":"10.22373/hadhanah.v3i2.2548","DOIUrl":"https://doi.org/10.22373/hadhanah.v3i2.2548","url":null,"abstract":"One of the conditions for a valid prayer is facing the Qibla, Imam Syafi'i believes that people who can see the Ka'bah must face the 'Ainul Ka'bah as well as people who are far or outside Mecca must face 'Ainul Ka'bah based on their ijtihad with instructions from the sun, stars, mountains, moon, and others that can be used as a Qibla direction. Many mosques in the city of Banda Aceh do not face the Kaaba, this is based on using Google Earth, from several mosques that are off the beaten path, the Al-Mukarramah Mosque has such a large deviance that it faces the African continent. The research question for this thesis is how to determine the Qibla direction at Al-Mukarramah Mosque, Gampong Punge Jurong, Meuraxa District, Banda Aceh City and how accurate the Qibla direction at Al-Mukarramah Mosque, Gampong Punge Jurong, Meuraxa District, Banda Aceh City. In this study the authors used a qualitative approach research method, a type of Field Research (field research), and used a qualitative descriptive analysis method. describe and analyze the method of determining the Qibla direction of the Al-Mukarramah Mosque then verify the results of Qibla accuracy. The results of this study concluded that first, the method of determining the Qibla direction of the Al-Mukarramah Mosque in Gampong Punge Jurong, Meuraxa District, Banda Aceh City was carried out in two ways: 1) Rashdul Qibla, when the Al-Mukarrmah Mosque was about to be built in 1999 by the Imam of Gampong Punge Jurong during the that, 2) Kompas, carried out in 2018 this happened when the Aceh MPU fatwa No. 3 of 2018 concerning the determination of the Qibla direction. Second, test the accuracy of the Qibla direction of the Al-Mukarramah Mosque by using the Mizwala Qibla Finder, Rubu' Mujayyab, Protractor, and Google Earth that the Qibla direction of the mosque does not face the Ka’bah so it has a slope with the position of the mosque building by 15° to the north and results via visual google earth The building of the Al-Mukarramah mosque faces the African continent.","PeriodicalId":179875,"journal":{"name":"El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122265949","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-03DOI: 10.22373/hadhanah.v3i2.2697
Sulfanwandi Sulfanwandi
Masbuk is one thing that often happens in congregational prayers. In syara' terms, masbuk is a condition in which a person is left behind in part or all of the cycles of prayer in congregation following the imam. In the implementation of the Friday prayer, the laggards of the second rak'ah with the priest have legal implications that are different from the laggards of the congregation in the second rak'ah in other obligatory prayers. The most contrasting variation in the opinion of the imam of the madhhab in this regard is between the Hanafi and Shafi'i schools which also represent jumhur. The research question in this thesis is what is the opinion of the Hanafi and Syafi'i schools regarding the law of intoxication in Friday prayers, and what are the arguments and legal istinbath used by the Hanafi and Syafi'i schools regarding the law of intoxication in Friday prayers. This research found two things; first, according to the Hanafi School, the law of intoxication during the Friday prayer is obligatory for the masbuk to continue this prayer as the Friday prayer as following the prayer of the priest with two cycles of prayer. Meanwhile, according to the Syafi'i school of thought and the majority of scholars, it is obligatory for a drunken person to perform the midday prayer because he does not get the Friday prayer. Second, the argument used by each school was narrated by Abu Hurairah, but with a different hadith editorial and path. The legal istinbath method used by the Hanafi School is in the form of bayani and ta'lili reasoning. As for the Shafi'i School, it only uses bayani reasoning. From the arguments of the two, this study views that the view of the Shafi'i School has a more appropriate and well-founded argumentation, because missing the bowing in the second cycle of Friday prayers in congregation shows that a person is not only left behind in his cycles, but also left behind in his Friday prayer with the Imam.
{"title":"The Legal Position of Masbuk for Jum'at Prayers to the Perspective of the Syafi'i and Hanafi","authors":"Sulfanwandi Sulfanwandi","doi":"10.22373/hadhanah.v3i2.2697","DOIUrl":"https://doi.org/10.22373/hadhanah.v3i2.2697","url":null,"abstract":"Masbuk is one thing that often happens in congregational prayers. In syara' terms, masbuk is a condition in which a person is left behind in part or all of the cycles of prayer in congregation following the imam. In the implementation of the Friday prayer, the laggards of the second rak'ah with the priest have legal implications that are different from the laggards of the congregation in the second rak'ah in other obligatory prayers. The most contrasting variation in the opinion of the imam of the madhhab in this regard is between the Hanafi and Shafi'i schools which also represent jumhur. The research question in this thesis is what is the opinion of the Hanafi and Syafi'i schools regarding the law of intoxication in Friday prayers, and what are the arguments and legal istinbath used by the Hanafi and Syafi'i schools regarding the law of intoxication in Friday prayers. This research found two things; first, according to the Hanafi School, the law of intoxication during the Friday prayer is obligatory for the masbuk to continue this prayer as the Friday prayer as following the prayer of the priest with two cycles of prayer. Meanwhile, according to the Syafi'i school of thought and the majority of scholars, it is obligatory for a drunken person to perform the midday prayer because he does not get the Friday prayer. Second, the argument used by each school was narrated by Abu Hurairah, but with a different hadith editorial and path. The legal istinbath method used by the Hanafi School is in the form of bayani and ta'lili reasoning. As for the Shafi'i School, it only uses bayani reasoning. From the arguments of the two, this study views that the view of the Shafi'i School has a more appropriate and well-founded argumentation, because missing the bowing in the second cycle of Friday prayers in congregation shows that a person is not only left behind in his cycles, but also left behind in his Friday prayer with the Imam.","PeriodicalId":179875,"journal":{"name":"El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122845067","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-10DOI: 10.22373/hadhanah.v3i1.2725
Khairani Mukdin, Rahmi Izzati, S. Syuhada
Some factors in establishing a family can result in divorce. Islam permits a husband and wife to reconcile during the iddah period (a specified period of time that must elapse before a Muslim widow or divorcee may legitimately remarry). In accordance with this requirement, a husband who wishes to reconcile with his ex-wife must go through the Religious Affairs Office (KUA) and adhere to the established protocols. However, the practice is different, as happened in the KUA of Syiah Kuala Subdistrict, Banda Aceh, which carried out the reconciliation process without witnessing. Contrarily, it is explicitly stated in The Compilation of Islamic Law (KHI) articles 163–169 that witnesses are necessary in cases involving reconciliation. According to the KUA, the process for reconciliation is that the husband who wants to get his wife back comes to the marriage registrar who oversees the neighborhood where the husband and wife reside by bringing a stipulation about the possibility of divorce and the required certificate, which is followed by reconciliation in front of the registrar and witnesses. It is not necessary for witnesses to be present. The most important aspect is that the community be aware of their reconciliation, whether or not they are present. Upon that, a reconciliation certificate is created and delivered to the religious court where the divorce occurred. They view reconciliation as a continuation of the marriage, not a new marriage contract, which explains why there are no witnesses in the process of reconciliation cases. Therefore, in the process of reconciliation, witnesses are not as crucial. KHI, however, demands a witness to the reconciliation for the purpose of benefit. The reconciliation is deemed unlawful without a witness because permanent law cannot be established. Even without witnesses, the KUA can issue a certificate of reconciliation, which is accepted by the court to consider the reconciliation valid.
{"title":"The Validity Of Reconciliation Without Witnesses At The Religious Affairs Office","authors":"Khairani Mukdin, Rahmi Izzati, S. Syuhada","doi":"10.22373/hadhanah.v3i1.2725","DOIUrl":"https://doi.org/10.22373/hadhanah.v3i1.2725","url":null,"abstract":"Some factors in establishing a family can result in divorce. Islam permits a husband and wife to reconcile during the iddah period (a specified period of time that must elapse before a Muslim widow or divorcee may legitimately remarry). In accordance with this requirement, a husband who wishes to reconcile with his ex-wife must go through the Religious Affairs Office (KUA) and adhere to the established protocols. However, the practice is different, as happened in the KUA of Syiah Kuala Subdistrict, Banda Aceh, which carried out the reconciliation process without witnessing. Contrarily, it is explicitly stated in The Compilation of Islamic Law (KHI) articles 163–169 that witnesses are necessary in cases involving reconciliation. According to the KUA, the process for reconciliation is that the husband who wants to get his wife back comes to the marriage registrar who oversees the neighborhood where the husband and wife reside by bringing a stipulation about the possibility of divorce and the required certificate, which is followed by reconciliation in front of the registrar and witnesses. It is not necessary for witnesses to be present. The most important aspect is that the community be aware of their reconciliation, whether or not they are present. Upon that, a reconciliation certificate is created and delivered to the religious court where the divorce occurred. They view reconciliation as a continuation of the marriage, not a new marriage contract, which explains why there are no witnesses in the process of reconciliation cases. Therefore, in the process of reconciliation, witnesses are not as crucial. KHI, however, demands a witness to the reconciliation for the purpose of benefit. The reconciliation is deemed unlawful without a witness because permanent law cannot be established. Even without witnesses, the KUA can issue a certificate of reconciliation, which is accepted by the court to consider the reconciliation valid.","PeriodicalId":179875,"journal":{"name":"El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132791651","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-24DOI: 10.22373/hadhanah.v3i1.2554
Nurakmal Nurakmal, Saifullah M. Yunus
Khulu’ adalah perceraian dengan disertai sejumlah harta sebagai ‘iwadh (tebusan) yang diberikan oleh istri kepada suami untuk menebus diri agar terlepas dari ikatan perkawinan.‘iwadh adalah imbalan atau tebusan yang diberikan istri kepada suami untuk meminta khulu῾. Di Indonesia nominal uang ‘iwadh telah diatur dalam Keputusan Menteri Agama No. 411 Tahun 2000 tentang Penetapan Jumlah Uang 'iwadh dalam rangkaian sighat taklik talak bagi umat Islam sudah yang berjumlah Rp. 10.000 yang mana uang tersebuat diperuntukan untuk badan amil zakat bukan untuk suami. Apabila aturan ini dikaji dari segi hukum Islam maka dari segi jumlah dan juga sasaran dari ‘iwadh ini terdapat sebuah perbedaan yang signifikan. Adapun pertanyaan penelitian dalam skripsi ini adalah bagaimana hukum 'iwadh sebagai kompensasi khulu' menurut Maslahah Mursalah danapakah kepmenag No. 411 Tahun 2000 sesuai dengan teori Maslahah Mursalah. Dalam penelitian ini penulis menggunakan metode penelitian kualitatif dan pendekatan yuridis. Hasil dari penelitian ini menyimpulkan bahwa pertama, ulama sepakat yang bahwa ‘iwadh (tebusan) merupakan rukun yang tidak boleh ditinggalkan dalam khulu’, jika ditinjau dari segi maslahah mursalah maka baik dari pihak istri maupun dari pihak suami sama-sama mempunyai kemaslahatannya istri yang meminta cerai kepada suaminya dengan mengembalikan mahar kepada suaminya karena ia takut tidak dapat menjalankan kewajibannya sebagai seorang istri (nusyuz), maka bisa terlepas dari ikatan pernikahannya dan suami tidak merasa dirugikan karena memperoleh tebusan dari istri. Kedua, Keputusan Menteri Agama No. 411 Tahun 2000 tentang Penetapan Jumlah Uang 'iwadh dalam rangkaian sighat taklik talak bagi umat Islam termasuk maslahah mursalah karena jika aturan ini tidak diatur maka akan mengalami kesulitan bagi istri dan akan menimbulkan kesewenang-wenangan suami terhadap istri. Dalam aturan tersebut ‘iwadh akibat melanggar taklik talak diberikan kepada badan amil zakat bukan kepada suami.‘Iwadh dalam Islam harus diserahkan kepada suami.
这是妻子给丈夫的赎价，用来赎自己脱离婚姻的枷锁。“iwadh是回报或妻子给丈夫的赎金要求库鲁῾。在印度尼西亚,名义上的钱“iwadh决策中设置了2000年第411号关于宗教部长任命投注金额在序列中“iwadh sighat taklik塔拉克对穆斯林来说已经有辱tersebuat共有10000卢比的钱呢zakat戊酯机构而不是丈夫。如果从伊斯兰法律的角度来考虑这一法律，那么“伊瓦德”的数量和目标就有很大的不同。至于这篇论文中的研究问题，根据Maslahah Mursalah和nenec, 2000年的neneg是否符合Maslahah Mursalah理论，“iwadh作为补偿khulu”的研究。在本研究中，作者采用定性研究方法和司法法。这项研究的结果得出结论,第一,学者同意“iwadh(价)是相处的不能废弃的库鲁”(united nations high commissioner for refugees)表示,如果方面maslahah mursalah那么好妻子和丈夫都有一方一方kemaslahatannya妻子对丈夫要求离婚的嫁妆还给她的丈夫,因为他害怕无法行使自己的职责作为一个妻子(nusyuz),这样，他就可以脱离婚姻的束缚，而丈夫就不会因为从妻子那里得到赎金而感到受伤。第二,宗教事务部长决定2000年第411号关于任命投注金额在序列中“iwadh sighat taklik塔拉克对穆斯林来说包括maslahah mursalah因为如果这些规则不安排就很难对妻子对丈夫和妻子会导致武断。在规则中“iwadh由于侵犯taklik塔拉克对迦特戊酯机构给丈夫。“伊斯兰教的Iwadh应该移交给丈夫。”
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Pub Date : 2023-05-19DOI: 10.22373/hadhanah.v3i1.1866
Fakhrurrazi M. Yunus, Dwi Oktavia
Perlindungan anak sulit dilakukan tanpa adanya pencatatan resmi tentang kelahiran anak tersebut, karena orang tuanya menikah tanpa ada catatan nikah resmi dalam peraturan republik Indonesia, dalam artian belum dilakukan pencatatan di KUA, namun pernikahan tersebut sah menurut pandangan agama dikarenakan telah memenuhi rukun dan syarat nikah sesuai dengan tuntunan syari’at.Rumusan masalah yang akan ditinjau adalah melihat bagaimana perlindungan anak pra istbat nikah jika ditinjau melalui hukum positif pada putusan mahkamah syar’iyah Nomor 40/Pdt.P/2021/MS.Bna dan bagaimana metode penemuan hukum hakim terhadap dikabulkannya permohonan pengesahan nasab anak dari pasangan yang belum isbat nikah, sedangkan yang menjadi tujuannya adalah untuk mengetahui perlindungan anak pra itsbat nikah jika ditinjau melalui hukum positif dan mengetahui metode hukum hakim dalam mengabulkan pengesahan nasab ana dari pasangan pra itsbat nikah. Penelitian ini menggunakan metode kualitatif dengan pendekatan yuridis normatif. Adapun teknik pengumpulan data melalui kepustakaan (library research), analisis data dengan cara deskriptif normatif. Hasil penelitian menunjukkan bahwa Setiap anak berhak atas menerima perlindungan dan mendapatkan haknya salah satu haknya tersebut adalah identitas diri dan status kewarganegaraan. Identitas diri seorang anak harus diberikan sejak kelahirannya, yang dituangkan dalam akta kelahiran (vide Pasal 5, Pasal 7, ayat (1) dan Pasal 27 ayat (1) dan (2) Undang-Undang Nomor 23 Tahun 2002 Tentang Perlindungan Anak. Metode penemuan hukum hakim ada tiga; merujuk pada doktrin hukum Islam yang termuat dalam kitab Al Fiqhu Al Islami Wa Adillatuhu, merujuk pada ketentuan Pasal 55 Ayat (3) Undang-Undang Nomor 1 Tahun 1974 tentang perkawinan juncto Pasal 103 Ayat (3) Kompilasi Hukum Islam di Indonesia dan pada Pasal 47 Undang-Undang Nomor 23 Tahun 2006 tentang Administrasi Kependudukan.
如果没有合法的孩子出生记录，保护孩子是很困难的，因为父母在印尼共和国的法律下结婚时没有合法的婚姻记录，也就是说婚姻在宗教上是合法的，因为根据《圣典》他将面临的问题的公式是看看如何通过法律对婚前性行为保护孩子cs以及如何发现法官对法律方法答应请求授权nasab未isbat夫妇的孩子结婚,则成为儿童保护的目的是了解itsbat结婚前,如果审核通过积极和方法知道法律的法官同意授权nasab ana预itsbat结婚的伴侣。该研究采用定性方法与规范法理学方法。关于通过图书馆研究收集数据的技术，通过规范性描述性分析数据。研究表明，每个孩子都有权得到保护，并获得自己的权利，这些权利之一是身份和公民身份。孩子的身份必须从他出生起就记录下来(vide第5条、第7条、第1条和第27条(1)和(2)2002年《保护儿童法》第23条。发现法官法律的方法有三种;指伊斯兰法律中所载的《教义Al Fiqhu Wa Adillatuhu伊斯兰Al,指的是第55(3)节规定法律1974年关于婚姻juncto第103章第一节(3)在印尼伊斯兰法律汇编和2006年第47章23号法律关于人口管理。
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Pub Date : 2023-04-10DOI: 10.22373/hadhanah.v3i1.2614
Salman Abdul Muthalib
Ulama mazhab telah merumuskan beberapa jenis penyakit yang dapat dijadikan untuk melakukan fasakh terhadap sebuah pernikahan. Bahasan tersebut juga telah dituangkan oleh Pemerintah Perak dalam Hukum Keluarga Islam untuk mengatur kehidupan keluarga bagi rakyatnya. Seharusnya dengan perkembangan ilmu kesehatan, beberapa penyakit yang ditegaskan oleh para ulama dahulu ternyata telah dapat disembuhkan dengan kemajuan medis sekarang, sebaliknya muncul beberapa jenis penyakit baru yang belum pernah terjadi sebelumnya yang dapat mengancam si penderita, dapat memberi pengaruh terhadap kandungan aturan yang tertuang Hukum Keluarga Perak, sehingga hukum Islam yang diterapkan akan sesuai dengan perkembangan zaman yang ada. Kajian ini alan melihat beberapa jenis penyakit dalam Hukum Keluarga Perak yang dapat membolehkan seseorang melakukan gugat cerai, apakah penyebutan penyakit tersebut masih relevan dengan perkembangan ilmu kesehatan sekarang. Hasil penelitian menunjukkan bahwa penyakit-penyakit yang disebutkan dalam hukum keluarga Perak tidak dapat lagi dijadikan alasan dibolehkannya fasakh, karena penyakit tersebut dapat disembuhkan. Hal ini sesuai dengan kaedah fikih, dimana jika (‘illat) pembolehan fasakh telah dapat dihilangkan, maka hukumnya juga harus dihilangkan.
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Pub Date : 2023-02-15DOI: 10.22373/hadhanah.v3i1.2353
Ade Soraya
Perjanjian Kerja Waktu Tertentu adalah perjanjian kerja antara pekerja/buruh dengan pengusahauntuk mengadakan hubungan kerja dalam waktu tertentu atau untuk pekerjaan tertentu. Perjanjian Kerja Waktu Tertentu didasarkan atas jangka waktu atau selesainya suatu pekerjaan tertentu berdasarkan perjanjian kerja.Pasal mengenai Perjanjian Kerja Waktu Tertentu di atur dalam Pasal 59 Undang-Undang Nomor 11 Tahun 2020 tentang Cipta Kerja. Perusahaan Indomaret cabang Bireuen yang bergerak dalam bidang waralaba harus patuh dan menerapkan ketentuan yang terdapat dalam peraturan Undang-undang Nomor 11 tahun 2020 tentang Cipta Kerja. Penelitian ini bertujuan untuk mengetahui bentuk-bentuk perlindungan hukum terhadap pekerja dengan perjanjian kerja waktu tertentu atau pekerja kontrak di Indomaret cabang Bireuen dan untuk mengetahui faktor-faktor yang menjadi hambatan terlaksananya perlindungan hukum terhadap pekerja/buruh di Indomaret cabang Bireuen. Metode yang digunakan dalam penelitian ini adalah penelitian secara yuridis empiris, yaitu suatu pendekatan yang mengacu pada peraturan-peraturan tertulis untuk melihat penerapan pelaksanaannya melalui suatu penelitian lapangan. Hasil dari penelitian ini menyatakan bahwa perlindungan hukum terhadap pekerja dengan perjanjian kerja waktu tertentu di Indomaret cabang Bireuen dapat dikatakan sudah sesuai dengan aturan yang berlaku. Namun masih terdapat beberapa bentuk perlindungan hukum yang masih belum dilaksanakan sepenuhnya seperti pekerja yang masih harus bekerjamelebihi jam kerja yang seharusnya. Ada beberapa faktor yang menghambat terlaksananya perlindungan hukum terhadap pekerja/buruh, antara lain kurangnya kesadaran hukum dari pihak pengusaha atau perusahaan dan pekerja, dan faktor yang berkaitan dengan perjanjian kerja.
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