Pub Date : 2018-12-03DOI: 10.15642/ALHUKAMA.2018.8.2.379-400
Holilur Rohman
This study discusses the actualization of the concept of mahram in the hadith about the maqasid al shari’ah. The focus of this study are: How is the editorial of the prophetic hadith about the prohibition of women’s travel without mahram? What do the scholars say about addressing women’s travel? How is the actualization of the concept of mahram in the course of women on maqasid al shari’ah? This research is a library research with a qualitative descriptive-analytical type and with a philosophical approach. The conclusion of this study, that the reason behind the prohibition of women not allowed to travel alone without mahram is a concern for women’s safety when they are alone. The statement like this, the law of the obligation of mahram for women traveling is contextual, because maqasid al shari’ah, within the context of this obligation, is to provide protection and security to women. Whereas the command to include mahram in the journey of women is basically one of the observations to protect women from unwanted possibilities. Whereas the trustee can be replaced with another guardian in the form of a protection mechanism for the community, both individually and collectively, among others through legal rules, legislation, and public policies that can lead to safer and protected trip.
{"title":"Reaktualisasi Konsep Mahram dalam Hadis Tentang Perjalanan Wanita Perspektif Maqasid al-Shari'ah","authors":"Holilur Rohman","doi":"10.15642/ALHUKAMA.2018.8.2.379-400","DOIUrl":"https://doi.org/10.15642/ALHUKAMA.2018.8.2.379-400","url":null,"abstract":"This study discusses the actualization of the concept of mahram in the hadith about the maqasid al shari’ah. The focus of this study are: How is the editorial of the prophetic hadith about the prohibition of women’s travel without mahram? What do the scholars say about addressing women’s travel? How is the actualization of the concept of mahram in the course of women on maqasid al shari’ah? This research is a library research with a qualitative descriptive-analytical type and with a philosophical approach. The conclusion of this study, that the reason behind the prohibition of women not allowed to travel alone without mahram is a concern for women’s safety when they are alone. The statement like this, the law of the obligation of mahram for women traveling is contextual, because maqasid al shari’ah, within the context of this obligation, is to provide protection and security to women. Whereas the command to include mahram in the journey of women is basically one of the observations to protect women from unwanted possibilities. Whereas the trustee can be replaced with another guardian in the form of a protection mechanism for the community, both individually and collectively, among others through legal rules, legislation, and public policies that can lead to safer and protected trip.","PeriodicalId":245959,"journal":{"name":"AL-HUKAMA'","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124703068","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 : 2018-12-03DOI: 10.15642/alhukama.2018.8.2.483-506
Roisul Umam Hamzah
This is a field research that analyzes the marriage suitability of elderly people in Socah, Bangkalan under the theory of maqasid shari'ah. The elderly marriage is officially conducted at KUA (Religious Affairs Office) of Socah for different reasons, namely: on the basis of coercion to the bride so that the family relationship does not break up, resulting in reluctance, on the basis of family compassion and encouragement. It is because the bride is an old maid and is his own niece on the basis of mutual love, avoid immorality and seek peace of life in old age. All couples can fulfill both material and non-material obligations, although not as perfect as a young couple. Some husbands do not want to have children for fear of not being able to support even though in this case the wife really wants it. Thus, the marriage of the elderly in Socah is sometimes appropriate and not in accordance with the maqasid shari'ah. The suitability in question is in terms of hifz al-din (protecting religion) and hifz al-mal (protecting wealth), while its inadequacies are in terms of hifz al-nasl (protecting offspring), because of their desires to have offspring and in terms of hifz al-nafs (protecting soul), and hifz al-'aql (protecting ratio), because of differences in descent have the negative effect on family disharmony that can interfere with the soul and mind. In this case, an intense dialogue and approach must be made to the couple to be more open and understand each other.
{"title":"Perkawinan Lansia di Kecamatan Socah Kabupaten Bangkalan Perspektif Maqasid Al-Shari’ah","authors":"Roisul Umam Hamzah","doi":"10.15642/alhukama.2018.8.2.483-506","DOIUrl":"https://doi.org/10.15642/alhukama.2018.8.2.483-506","url":null,"abstract":"This is a field research that analyzes the marriage suitability of elderly people in Socah, Bangkalan under the theory of maqasid shari'ah. The elderly marriage is officially conducted at KUA (Religious Affairs Office) of Socah for different reasons, namely: on the basis of coercion to the bride so that the family relationship does not break up, resulting in reluctance, on the basis of family compassion and encouragement. It is because the bride is an old maid and is his own niece on the basis of mutual love, avoid immorality and seek peace of life in old age. All couples can fulfill both material and non-material obligations, although not as perfect as a young couple. Some husbands do not want to have children for fear of not being able to support even though in this case the wife really wants it. Thus, the marriage of the elderly in Socah is sometimes appropriate and not in accordance with the maqasid shari'ah. The suitability in question is in terms of hifz al-din (protecting religion) and hifz al-mal (protecting wealth), while its inadequacies are in terms of hifz al-nasl (protecting offspring), because of their desires to have offspring and in terms of hifz al-nafs (protecting soul), and hifz al-'aql (protecting ratio), because of differences in descent have the negative effect on family disharmony that can interfere with the soul and mind. In this case, an intense dialogue and approach must be made to the couple to be more open and understand each other.","PeriodicalId":245959,"journal":{"name":"AL-HUKAMA'","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115251056","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 : 2018-11-27DOI: 10.15642/ALHUKAMA.2018.8.1.144-168
P. Fitriah
The initial determination of the 'iddah period is very important to determine whether or not the couple should reconcile or to determine when a woman may marry someone else. Problems arise when there are different provisions in the Ministry of Religion Circular Letter No. 13.2 / 1 / Pw.001 / 1097/2004 with the views of the head of KUA Gayungan which is the executor of the circular letter. According to the circular letter, the period for talak divorce and gugat divorce starts from the date of issuance of the divorce certificate by the Religious Court which states that the `iddah period of the woman is calculated from the date the decision/determination has permanent legal force, namely the date stated above on the divorce certificate. While the Head of KUA Gayungan revealed that the `iddah period had fallen according to the date of the verdict. The disagreement between the circular letter issued by the Ministry of Religion and the head of KUA was examined using interview and documentation techniques and analyzed by descriptive analysis. The results of the study state that the views of the head of the KUA in determining the beginning of the `iddah period are not contrary to the laws that apply in Indonesia. The Head of KUA gives more benefit to women, if the initial determination of the `iddah period 'using the circular letter of the Ministry of Religion in the East Java region, it is feared the beginning of the period' is longer than the date the decision has permanent legal force, because sometimes the parties take or arrange divorce certificates when they need the divorce certificate.
{"title":"PANDANGAN KEPALA KUA GAYUNGAN TENTANG PENETAPAN AWAL MASA `IDDAH PADA PERKARA CERAI GUGAT","authors":"P. Fitriah","doi":"10.15642/ALHUKAMA.2018.8.1.144-168","DOIUrl":"https://doi.org/10.15642/ALHUKAMA.2018.8.1.144-168","url":null,"abstract":"The initial determination of the 'iddah period is very important to determine whether or not the couple should reconcile or to determine when a woman may marry someone else. Problems arise when there are different provisions in the Ministry of Religion Circular Letter No. 13.2 / 1 / Pw.001 / 1097/2004 with the views of the head of KUA Gayungan which is the executor of the circular letter. According to the circular letter, the period for talak divorce and gugat divorce starts from the date of issuance of the divorce certificate by the Religious Court which states that the `iddah period of the woman is calculated from the date the decision/determination has permanent legal force, namely the date stated above on the divorce certificate. While the Head of KUA Gayungan revealed that the `iddah period had fallen according to the date of the verdict. The disagreement between the circular letter issued by the Ministry of Religion and the head of KUA was examined using interview and documentation techniques and analyzed by descriptive analysis. The results of the study state that the views of the head of the KUA in determining the beginning of the `iddah period are not contrary to the laws that apply in Indonesia. The Head of KUA gives more benefit to women, if the initial determination of the `iddah period 'using the circular letter of the Ministry of Religion in the East Java region, it is feared the beginning of the period' is longer than the date the decision has permanent legal force, because sometimes the parties take or arrange divorce certificates when they need the divorce certificate.","PeriodicalId":245959,"journal":{"name":"AL-HUKAMA'","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114313133","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 : 2018-11-12DOI: 10.15642/alhukama.2018.8.1.116-143
Kemal Riza, E. Rahmawati, Faby Toriqir Rama, Muhammad Alwi Al-Maliki
Javanese people believe that there are several months that are not well chosen as the wedding month, because there are calamities or disasters that will occur in the household, namely: Suro (Muharam), Mulud (Rabiul Awal), Poso (Ramadan), and Selo (Zulkaidah). This article further examines the attitude of urban communities who have received much internalization of understanding, cultural influences, and environmental conditions that are generally industrialists against the adat ban. There are three Religious Affairs Offices (KUA) in the Sidoarjo area that are used as research objects, namely (Waru, Sedati, and Buduran). ) The reason for choosing these three locations is the typography of the area that is mostly inhabited by traditionalist Muslim communities. But in the last decade, this region has changed, from an agricultural area that relies on agriculture and fish farming, to become an industrial area with the establishment of various types of factories and other types of businesses. Based on qualitative and quantitative data, there has been a trend of behavior change in the Sidoarjo community which in the period 1984-1985 the percentage of marriages on the month was avoided a little, it was seen that there was an additional percentage according to the data taken in the last 10 years. The people of Sidoarjo are now starting to move to not be fixated on the rules of the month election. In the past, the number of couples married at four months was avoided only slightly. And now, there is a change in tendency even though the percentage is not too significant.
{"title":"TREN PERIKAHAN DI BULAN PANTANGAN DI SIDOARJO","authors":"Kemal Riza, E. Rahmawati, Faby Toriqir Rama, Muhammad Alwi Al-Maliki","doi":"10.15642/alhukama.2018.8.1.116-143","DOIUrl":"https://doi.org/10.15642/alhukama.2018.8.1.116-143","url":null,"abstract":"Javanese people believe that there are several months that are not well chosen as the wedding month, because there are calamities or disasters that will occur in the household, namely: Suro (Muharam), Mulud (Rabiul Awal), Poso (Ramadan), and Selo (Zulkaidah). This article further examines the attitude of urban communities who have received much internalization of understanding, cultural influences, and environmental conditions that are generally industrialists against the adat ban. There are three Religious Affairs Offices (KUA) in the Sidoarjo area that are used as research objects, namely (Waru, Sedati, and Buduran). ) The reason for choosing these three locations is the typography of the area that is mostly inhabited by traditionalist Muslim communities. But in the last decade, this region has changed, from an agricultural area that relies on agriculture and fish farming, to become an industrial area with the establishment of various types of factories and other types of businesses. Based on qualitative and quantitative data, there has been a trend of behavior change in the Sidoarjo community which in the period 1984-1985 the percentage of marriages on the month was avoided a little, it was seen that there was an additional percentage according to the data taken in the last 10 years. The people of Sidoarjo are now starting to move to not be fixated on the rules of the month election. In the past, the number of couples married at four months was avoided only slightly. And now, there is a change in tendency even though the percentage is not too significant.","PeriodicalId":245959,"journal":{"name":"AL-HUKAMA'","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122662805","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 : 2018-08-06DOI: 10.15642/ALHUKAMA.2018.8.2.430-455
Nurhayati A Yasin
The digital age is an era where technology and information can be accessed by anyone, anywhere and under any conditions, so that it can have a positive and negative impact on parents’ responsibilities to children and child development. This article is the result of a bibliographical study on parents’ responsibilities to children in the digital age under the perspective of Islamic family law in Indonesia. Data are collected using documentation techniques and analyzed using descriptive methods with deductive mindset. Based on this study, parents are responsible for being more selective in nurturing, educating, and protecting children in today’s digital era. They are also asked to understand information technology and systems. Parents must be able to actualize children’s rights, including: maintenance of honor (?if? al-'ir?), maintenance of religious rights (?if? al-d?n), maintenance of the soul (?if? al-nafs), maintenance of reason (?if? al -'aql) and maintenance of property (?if? al-m?l).
{"title":"Tanggung Jawab Orang Tua Kepada Anak di Era Digital Perspektif Hukum Keluarga Islam di Indonesia","authors":"Nurhayati A Yasin","doi":"10.15642/ALHUKAMA.2018.8.2.430-455","DOIUrl":"https://doi.org/10.15642/ALHUKAMA.2018.8.2.430-455","url":null,"abstract":"The digital age is an era where technology and information can be accessed by anyone, anywhere and under any conditions, so that it can have a positive and negative impact on parents’ responsibilities to children and child development. This article is the result of a bibliographical study on parents’ responsibilities to children in the digital age under the perspective of Islamic family law in Indonesia. Data are collected using documentation techniques and analyzed using descriptive methods with deductive mindset. Based on this study, parents are responsible for being more selective in nurturing, educating, and protecting children in today’s digital era. They are also asked to understand information technology and systems. Parents must be able to actualize children’s rights, including: maintenance of honor (?if? al-'ir?), maintenance of religious rights (?if? al-d?n), maintenance of the soul (?if? al-nafs), maintenance of reason (?if? al -'aql) and maintenance of property (?if? al-m?l).","PeriodicalId":245959,"journal":{"name":"AL-HUKAMA'","volume":"62 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-08-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115807185","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 : 2018-07-17DOI: 10.15642/ALHUKAMA.2018.8.1.87-115
Faby Toriqir Rama
This paper is a bibliographical research on Amina Wadud’s thought about faraid with istihsan theory. The main problem is about the style of Amina Wadud’s thought which is considered by some people to be contrary to the building of the Shari’ah. The construction of Amina Wadud's thoughts on faraid is built on the foundations of hermeneutical analysis with a justice and gender equality approach. She focuses on the Qur’an in chapter al-Nisa’ verses 11 and 12. The author finds that although Amina Wadud used the hermeneutic approach and the principle of justice and gender equality, there is still much room for criticism when viewed from the perspective of istihsan . First, Amina Wadud does not write that Islamic law is in fact flexible, as evidenced by the takharruj mechanism which is essentially an istihsan product. Second, less exploration of the shari’s proposition. Amina Wadud has a remarkable rhetoric and depth of philosophy. But in the field of faraid discussion he narrows himself to the use of the Qur’an without considering any other propositions. Third, istihsan bi al-nas-one kind, istihsan-writer uses to fight her improper argument about the concept of naf’a which he introduced herself by referring to chapter al-Nisa’ verse 11.
本文运用istihsan理论对Amina Wadud的援助思想进行了文献研究。主要问题是阿米娜·瓦杜德的思想风格，有些人认为这与伊斯兰教法的建立是背道而驰的。阿米娜·瓦杜德的性别平等思想是建立在解释学分析的基础上，以正义和性别平等的方式进行建构的。她着重于《古兰经》al-Nisa章的第11和12节。作者发现，虽然阿米娜·瓦杜德运用了解释学的方法和正义与性别平等的原则，但从伊斯蒂珊的角度来看，它仍然有很大的批评空间。首先，Amina Wadud并没有写伊斯兰法实际上是灵活的，正如塔哈鲁吉机制所证明的那样，塔哈鲁吉机制本质上是伊斯兰教的产物。第二，较少探讨伊斯兰教法的主张。阿米娜·瓦杜德有着非凡的修辞和深刻的哲学。但在宗教讨论领域，他把自己局限于《古兰经》的使用，而不考虑任何其他命题。第三，istihsan bi al-nas，一种，istihsan作家用来反驳她关于naf ' a概念的不恰当的论点，他通过参考al-Nisa章第11节来介绍自己。
{"title":"KRITIK ISTIHSAN TERHADAP KONSTRUKSI FARAID AMINA WADUD","authors":"Faby Toriqir Rama","doi":"10.15642/ALHUKAMA.2018.8.1.87-115","DOIUrl":"https://doi.org/10.15642/ALHUKAMA.2018.8.1.87-115","url":null,"abstract":"This paper is a bibliographical research on Amina Wadud’s thought about faraid with istihsan theory. The main problem is about the style of Amina Wadud’s thought which is considered by some people to be contrary to the building of the Shari’ah. The construction of Amina Wadud's thoughts on faraid is built on the foundations of hermeneutical analysis with a justice and gender equality approach. She focuses on the Qur’an in chapter al-Nisa’ verses 11 and 12. The author finds that although Amina Wadud used the hermeneutic approach and the principle of justice and gender equality, there is still much room for criticism when viewed from the perspective of istihsan . First, Amina Wadud does not write that Islamic law is in fact flexible, as evidenced by the takharruj mechanism which is essentially an istihsan product. Second, less exploration of the shari’s proposition. Amina Wadud has a remarkable rhetoric and depth of philosophy. But in the field of faraid discussion he narrows himself to the use of the Qur’an without considering any other propositions. Third, istihsan bi al-nas-one kind, istihsan-writer uses to fight her improper argument about the concept of naf’a which he introduced herself by referring to chapter al-Nisa’ verse 11.","PeriodicalId":245959,"journal":{"name":"AL-HUKAMA'","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123912645","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 : 2018-07-17DOI: 10.15642/ALHUKAMA.2018.8.1.53-86
Sarifudin Zuhri
This paper is a bibliographical research on the process of marriage and kafa'ah criteria in LDII’s members in Medaeng, Waru, Sidoarjo under the perspective of Islamic law. This study aims to answer the questions of how the matchmaking process in the marriage system of LDII’s members in Medaeng, Waru, Sidoarjo and how the application of the concept of kafa'ah in LDII’s members in Medaeng, Waru, Sidoarjo and how the maslahah analysis of the process of matchmaking and the concept of kafa'ah in LDII’s members in Medaeng, Waru, Sidoarjo. This data of the research is obtained from the board of LDII of Medaeng, Waru, Sidoarjo which become the object of research. Technique of collecting data of this research are descriptive verikatif technique and deductive mindset. From the result of the research, it is concluded that kafa'ah match and criteria in LDII’s members are more inclined to fellow members or groups. According to Islamic law, it does’t matter to marry such a model as long as it aims to benefit and rejects the danger, because the main purpose of the Islamic law is promoting benefit for the people. In addition, during the process of matchmaking, it doesn’t against the syari’ah, then it can be done. Nevertheless, it is expected that LDII’s members in Medaeng, Waru, Sidoarjo are more open in understanding kafa'ah, because what is meant by kafa'ah in Islam is not limited to certain group of the people.
{"title":"PROSES PERJODOHAN DAN KRITERIA KAFA’AH DALAM PERKAWINAN ANGGOTA LDII DESA MEDAENG KECAMATAN WARU KABUPATEN SIDOARJO","authors":"Sarifudin Zuhri","doi":"10.15642/ALHUKAMA.2018.8.1.53-86","DOIUrl":"https://doi.org/10.15642/ALHUKAMA.2018.8.1.53-86","url":null,"abstract":"This paper is a bibliographical research on the process of marriage and kafa'ah criteria in LDII’s members in Medaeng, Waru, Sidoarjo under the perspective of Islamic law. This study aims to answer the questions of how the matchmaking process in the marriage system of LDII’s members in Medaeng, Waru, Sidoarjo and how the application of the concept of kafa'ah in LDII’s members in Medaeng, Waru, Sidoarjo and how the maslahah analysis of the process of matchmaking and the concept of kafa'ah in LDII’s members in Medaeng, Waru, Sidoarjo. This data of the research is obtained from the board of LDII of Medaeng, Waru, Sidoarjo which become the object of research. Technique of collecting data of this research are descriptive verikatif technique and deductive mindset. From the result of the research, it is concluded that kafa'ah match and criteria in LDII’s members are more inclined to fellow members or groups. According to Islamic law, it does’t matter to marry such a model as long as it aims to benefit and rejects the danger, because the main purpose of the Islamic law is promoting benefit for the people. In addition, during the process of matchmaking, it doesn’t against the syari’ah, then it can be done. Nevertheless, it is expected that LDII’s members in Medaeng, Waru, Sidoarjo are more open in understanding kafa'ah, because what is meant by kafa'ah in Islam is not limited to certain group of the people.","PeriodicalId":245959,"journal":{"name":"AL-HUKAMA'","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116156792","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 : 2018-07-16DOI: 10.15642/alhukama.2018.8.1.28-52
Fahmi Assulthoni
Salah satu faktor yang dapat mempengaruhi keharmonisan keluarga adalah kondisi keseimbangan antara calon suami dan calon istri. Fenomena di pesantren Pamekasan menunjukkan hal baru dalam penerapan sistem perkawinan sekufu. Banyak diantara para kyai menjodohkan dan menikahkan putra-putrinya dengan orang-orang terdekat ataupun dari anak keturunan kyai pula. Penelitian ini menggunakan metode deskriptif kualitatif dengan menggunakan teknik pengumpulan data observasi, interview, dan studi dokumentasi untuk memperoleh data. Hasil yang diperoleh dari penelitian ini yaitu: dalam proses pemilihan jodoh terhadap putra-putrinya, para kyai sebagai orang tua lebih memilih dan menitik beratkan pada faktor nasab/keturunan kyai. Tujuannya adalah agar perjuangan pesantren terus berjalan, terciptanya hubungan kekeluargaan dengan kyai lainnya, seseorang yang bernasab kyai sedikit banyak akan sama dengan anak turunannya, dan sebagainya. Menurut perspektif maslahah, perkawinan semacam ini dapat dibenarkan. Pertama, karena ada dasar al-Qur’an dan hadis yang berafiliasi dengannya. Kedua, tujuan perkawinan dengan pertimbangan kesepadanan akan menimbulkan banyak kemaslahatan. Ketiga, konsep mas}lah}ah sendiri menghendaki agar manusia mendapat kemudahan dalam suatu hal, dan menghindari kesulitan-kesulitan yang menghalanginya kelak.
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Pub Date : 2018-07-02DOI: 10.15642/alhukama.2018.8.1.1-27
Muhammad Saliim
artikel ini adalah kajian normatif terhadap penetapan Pengadilan Agama Sidoarjo dalam perkara No.1913/Pdt.G/2015/PA.Sda. tentang diterimanya permohonan izin poligami karena ingin mendidik dan menolong calon istri. Kajian ini menarik mengingat bahwa alasan tersebut sama sekali tidak tercantum dalam Undang-Undang Nomor 1 Tahun 1974 Tentang perkawinan. Hakim memiliki tiga pertimbangan, Pertama, kondisi calon istri kedua pemohon secara mental trauma karena pernah mengalami KDRT pada perkawinan sebelumnya. Kedua, dalam al-Quran hanya disyaratkan adil. Ketiga, sudah adanya persetujuan dari istri pertama, terpenuhi secara materi maupun non materi oleh pemohon dan sanggup adil dengan membuat surat pernyataan. Walaupun hakim mengabaikan undang-undang dalam hal ini, akan tetapi, nilai kemaslahatan akan lebih banyak jika menerima permohonan izin poligami tersebut. Hakim boleh memberikan putusan yang berbeda, akan tetapi jika itu terus dilakukan maka pembatasan peraturan poligami secara ketat akan terjadi lemah. Apa yang dilakukan hakim sudah sesuai pasal 4 ayat 2 Undang-Undang Nomor 1 Tahun 1974 dan Undang-Undang Nomor 48 Tahun 2009 Tentang Kekuasaan Kehakiman Pasal 1 Ayat 1.
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