Pub Date : 2023-01-30DOI: 10.30863/ajmpi.v1i1.3284
D. Kiki, Asriadi Zainuddin, M. Marwan, Arpin Arpin, E. D. Silambi, Mardhati Mardhati
The future of the Indonesian nation is very dependent on the condition of today's children. Therefore, future attention to children is the main focus, especially for Correctional Students (ADP) who live in the Special Child Development Institution (LPKA). One of the things that is of concern to children who are behind bars is the right to obtain formal and informal education. The purpose of this study was to analyze and evaluate the implementation of the fulfillment of the right to education for correctional students and to design an ideal model of fulfilling the right to education for children in Class II LPKA Gorontalo. The type of research used in this research is empirical normative legal research. The research results show that the educational process for ADP at LPKA is carried out in accordance with the mandate of Law Number 22 of 2022 concerning Corrections where ADP can pursue formal or informal education. In the implementation of formal learning process activities, there are still obstacles in the form of learning processes carried out outside LPKA, so it is necessary to formulate a learning model that should be made like a child-friendly school within LPKA and supported by educators who are truly competent and experienced in educating children.
{"title":"Assessing the New Model Fulfilling the Right to Education for Correctional Students","authors":"D. Kiki, Asriadi Zainuddin, M. Marwan, Arpin Arpin, E. D. Silambi, Mardhati Mardhati","doi":"10.30863/ajmpi.v1i1.3284","DOIUrl":"https://doi.org/10.30863/ajmpi.v1i1.3284","url":null,"abstract":"The future of the Indonesian nation is very dependent on the condition of today's children. Therefore, future attention to children is the main focus, especially for Correctional Students (ADP) who live in the Special Child Development Institution (LPKA). One of the things that is of concern to children who are behind bars is the right to obtain formal and informal education. The purpose of this study was to analyze and evaluate the implementation of the fulfillment of the right to education for correctional students and to design an ideal model of fulfilling the right to education for children in Class II LPKA Gorontalo. The type of research used in this research is empirical normative legal research. The research results show that the educational process for ADP at LPKA is carried out in accordance with the mandate of Law Number 22 of 2022 concerning Corrections where ADP can pursue formal or informal education. In the implementation of formal learning process activities, there are still obstacles in the form of learning processes carried out outside LPKA, so it is necessary to formulate a learning model that should be made like a child-friendly school within LPKA and supported by educators who are truly competent and experienced in educating children.","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"31 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90878221","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}
Law of Marriage which constitutes a product of Indonesian people regulating any aspects of marriage into a regulation for any Indonesian people, this is not to say that this regulation is perfect and away from any legal issues, one of which is interfaith marriage, with the uncertainty of interfaith marriage law in Marriage Law results in different verdict particularly in interfaith marriage registry in Indonesia. This study used a legal research method and this study used approach methods namely historical, conceptual and legislative approach. Legal entities used in this study include normative-primary, secondary, and tertiary legal entity which was applied in the manner of observation, collection and literary study of document either conventionally or through internet. Study results on interfaith marriage held in Indonesia suggested that neither the Religious Affairs Office (KUA) nor the Population and Civil Registry Office (Disdukcapil) shall accept it. Despite interfaith marriage in Indonesia has been set out in Law of Population Administration (Adminduk) and registered in Indonesia, as it is tied to stipulation outcome of District Court. Should the district court grant the request of interfaith marriage, then the Population and Civil Registry Office shall report interfaith marriage and otherwise. Keywords: Marriage Registry, Interfaith Marriage
{"title":"Pencatatan Perkawinan Beda Agama di Indonesia","authors":"Muhammad Romli, Nurul Huda, A. Aspandi","doi":"10.31538/adlh.v7i2.2877","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2877","url":null,"abstract":"Law of Marriage which constitutes a product of Indonesian people regulating any aspects of marriage into a regulation for any Indonesian people, this is not to say that this regulation is perfect and away from any legal issues, one of which is interfaith marriage, with the uncertainty of interfaith marriage law in Marriage Law results in different verdict particularly in interfaith marriage registry in Indonesia. This study used a legal research method and this study used approach methods namely historical, conceptual and legislative approach. Legal entities used in this study include normative-primary, secondary, and tertiary legal entity which was applied in the manner of observation, collection and literary study of document either conventionally or through internet. Study results on interfaith marriage held in Indonesia suggested that neither the Religious Affairs Office (KUA) nor the Population and Civil Registry Office (Disdukcapil) shall accept it. Despite interfaith marriage in Indonesia has been set out in Law of Population Administration (Adminduk) and registered in Indonesia, as it is tied to stipulation outcome of District Court. Should the district court grant the request of interfaith marriage, then the Population and Civil Registry Office shall report interfaith marriage and otherwise. \u0000 \u0000Keywords: Marriage Registry, Interfaith Marriage","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87127372","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}
In Islam there are no guidelines for regulating underage marriages, among the signs that serve as guidelines for age is only baliq which is an indicator for a man having wet dreams (ihtilam). And for women is bleeding (menstruation). However, in the implementation of Law No. 1 of 1974 paragraph 1 and confirmed by Article 15 paragraphs (1) and (2) of the Compilation of Islamic Law, it is stated that marriage is carried out when the male is 19 years old and the female is 16 years old. However, in reality the Madurese people who are located in Situbondo Regency have a pleasure between reality and ideality. This phenomenon is easy to find in the Madurese community, especially the fishermen village community in Saletreng Situbondo.It is strongly suspected that there is a high rate of young marriages in this area. The results obtained in this study are divided into two indicators of assessing views and the application of the boundaries of the age of the Pekawian in the fishing village community of Salereng Situbondi village towards the views of ukama shalaf and contemporary. First, the practice of underage marriages has become a cultural tradition. Where the majority of people's profession is fishing. Carrying out the practice of underage marriages as a manifestation of adding members to help them in their work such as salting fish, selling fish at the market, to making shrimp paste, the alternative they choose is to marry off their daughters who are still underage. Second, manipulation behavior cannot be avoided by law enforcement officials.
{"title":"Age Limits for Marriage In Classic And Contemporary Ulum Views; Analyst Study of Underage Marriage Practices in the Fisherman's Village of Saletreng Village, Situbondo Regency","authors":"Musdhalifah Musdhalifah Musdhalifah","doi":"10.31538/adlh.v7i2.2907","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2907","url":null,"abstract":"In Islam there are no guidelines for regulating underage marriages, among the signs that serve as guidelines for age is only baliq which is an indicator for a man having wet dreams (ihtilam). And for women is bleeding (menstruation). However, in the implementation of Law No. 1 of 1974 paragraph 1 and confirmed by Article 15 paragraphs (1) and (2) of the Compilation of Islamic Law, it is stated that marriage is carried out when the male is 19 years old and the female is 16 years old. However, in reality the Madurese people who are located in Situbondo Regency have a pleasure between reality and ideality. This phenomenon is easy to find in the Madurese community, especially the fishermen village community in Saletreng Situbondo.It is strongly suspected that there is a high rate of young marriages in this area. The results obtained in this study are divided into two indicators of assessing views and the application of the boundaries of the age of the Pekawian in the fishing village community of Salereng Situbondi village towards the views of ukama shalaf and contemporary. First, the practice of underage marriages has become a cultural tradition. Where the majority of people's profession is fishing. Carrying out the practice of underage marriages as a manifestation of adding members to help them in their work such as salting fish, selling fish at the market, to making shrimp paste, the alternative they choose is to marry off their daughters who are still underage. Second, manipulation behavior cannot be avoided by law enforcement officials.","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"122 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88137362","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}
Diketahui bahwa kelompok salafi melakukan poligami dengan nikah Sirri. Meraka melakukannya atas dasar hukum agamanya. Penelitian ini bertujuan untuk mengetahui mengapa kelompok salafi melakukan poligami. Disamping hal tersebut juga untuk mengetahui bagaimana konsep poligami kelompok salafi tersebut ditinjau menurut Undang-Undang Perkawinan dan Teori Nazāriyat al-Hudūd Muhammad Syahrur. Penelitian ini merupakan penelitian deskriptif kualitatif. Data yang digali bersumber dari catatan lapangan, naskah wawancara, catatan, dan lain-lain. Sedangkan sumber hukum yang dikumpulkan meliputi pertama, data primer yaitu dengan melakukan wawancara dengan fokus subyek yang diteliti merupakan keluarga kelompok salafi. Kedua, data sekunder yaitu mencakup buku-buku, jurnal dan lain-lain. Teknik analisis data dari dua aspek yaitu empiris dan teoritis. Hasil penelitian menunjukkan bahwa Seluruh narasumber yang diteliti melakukan poligami melalui nikah sirri dengan berbagai macam alasan. Kesimpulan penelitian menunjukkan Apabila ditinjau dari Undang-undang No. 1 Tahun 1974 tentang Perkawinan ditemukan bahwa pada seluruh narasumber tidak memenuhi persyaratan. Sedangkan dari perspektif teori Nazariyyat al-Hudud akan memunculkan dua konsep yaitu hadd fi al-kamm dan hadd fi al-kayf.
众所周知，萨拉菲斯特集团通过通婚实行一夫多妻制。他们根据宗教法这样做。这项研究的目的是找出为什么萨拉菲斯特集团实行一夫多妻制。而且这也才能了解这些概念一夫多妻制萨拉菲斯特组织审查根据婚姻法和理论Nazāriyat al-Hudūd穆罕默德Syahrur。本研究是一种描述性质的研究。挖掘的数据来自现场记录、采访文本、记录等。收集的法律资源包括第一，通过对焦点研究对象进行访谈的主要数据是萨拉菲斯特集团(salafi group)家庭。第二，次要数据包括书籍、日记等。从经验和理论这两个方面分析数据的技术。研究表明，所有受研究的资料来源都以各种理由实行一夫多妻制。研究的结论是，根据1974年1年的婚姻法，所有的资料都不符合要求。而从纳扎里亚特理论的观点来看，al-Hudud将提出两个概念，即hadd fi al-kamm和hadd fi al-kayf。
{"title":"Poligami Melalui Nikah Sirri Pada Kelompok Salafi (Studi Pada Keluarga Salafi di Kelurahan Ciwedus Kota Cilegon Banten)","authors":"Dayan Fithoroini, Fadil Sj, Abbas Arfan","doi":"10.31538/adlh.v7i2.2644","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2644","url":null,"abstract":"Diketahui bahwa kelompok salafi melakukan poligami dengan nikah Sirri. Meraka melakukannya atas dasar hukum agamanya. Penelitian ini bertujuan untuk mengetahui mengapa kelompok salafi melakukan poligami. Disamping hal tersebut juga untuk mengetahui bagaimana konsep poligami kelompok salafi tersebut ditinjau menurut Undang-Undang Perkawinan dan Teori Nazāriyat al-Hudūd Muhammad Syahrur. Penelitian ini merupakan penelitian deskriptif kualitatif. Data yang digali bersumber dari catatan lapangan, naskah wawancara, catatan, dan lain-lain. Sedangkan sumber hukum yang dikumpulkan meliputi pertama, data primer yaitu dengan melakukan wawancara dengan fokus subyek yang diteliti merupakan keluarga kelompok salafi. Kedua, data sekunder yaitu mencakup buku-buku, jurnal dan lain-lain. Teknik analisis data dari dua aspek yaitu empiris dan teoritis. Hasil penelitian menunjukkan bahwa Seluruh narasumber yang diteliti melakukan poligami melalui nikah sirri dengan berbagai macam alasan. Kesimpulan penelitian menunjukkan Apabila ditinjau dari Undang-undang No. 1 Tahun 1974 tentang Perkawinan ditemukan bahwa pada seluruh narasumber tidak memenuhi persyaratan. Sedangkan dari perspektif teori Nazariyyat al-Hudud akan memunculkan dua konsep yaitu hadd fi al-kamm dan hadd fi al-kayf.","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"57 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88416505","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}
Manusia melangsungkan suatu ikatan guna memenuhi kebutuhannya dengan manusia lainnya melalui hubungan hukum berupa perkawinan yang sah. Perkawinan sebagai dinamika rumah tangga yang dalam perjalanannya dimungkinkan untuk timbul berbagai konflik. Ditemukan adanya fenomena penggunaan Akta Cerai palsu oleh seorang suami untuk memalsukan identitas perkawinannya agar dapat menikah dengan wanita lain. Penelitian ini bertujuan untuk mencari kepastian hukum tentang keabsahan pengajuan pembatalan perkawinan ke Pengadilan Agama oleh istri pertama perkawinan kedua suaminya dengan melampirkan Akta Cerai palsu. Metode penelitian yang digunakan adalah metode pendekatan yuridis normatif dengan spesifikasi penelitian deskriptif analitis serta teknik studi kepustakaan dan wawancara. Berdasarkan hasil penelitian, diketahui bahwa pembatalan perkawinan kedua oleh istri pertama dengan alasan penggunaan Akta Cerai palsu sah untuk diajukan ke Pengadilan Agama.
{"title":"Keabsahan Pengajuan Pembatalan Perkawinan Kedua Oleh Istri Pertama Dengan Alasan Akta Cerai Palsu di Pengadilan Agama Soreang","authors":"Maureen Maysa Artiana, Djanuardi ㅤ, Eidy Sandra","doi":"10.31538/adlh.v7i2.2652","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2652","url":null,"abstract":"Manusia melangsungkan suatu ikatan guna memenuhi kebutuhannya dengan manusia lainnya melalui hubungan hukum berupa perkawinan yang sah. Perkawinan sebagai dinamika rumah tangga yang dalam perjalanannya dimungkinkan untuk timbul berbagai konflik. Ditemukan adanya fenomena penggunaan Akta Cerai palsu oleh seorang suami untuk memalsukan identitas perkawinannya agar dapat menikah dengan wanita lain. Penelitian ini bertujuan untuk mencari kepastian hukum tentang keabsahan pengajuan pembatalan perkawinan ke Pengadilan Agama oleh istri pertama perkawinan kedua suaminya dengan melampirkan Akta Cerai palsu. Metode penelitian yang digunakan adalah metode pendekatan yuridis normatif dengan spesifikasi penelitian deskriptif analitis serta teknik studi kepustakaan dan wawancara. Berdasarkan hasil penelitian, diketahui bahwa pembatalan perkawinan kedua oleh istri pertama dengan alasan penggunaan Akta Cerai palsu sah untuk diajukan ke Pengadilan Agama.","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"4 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80327716","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}
Tulisan ini fokus membahas tentang membangun ketahanan keluarga dari intervensi pihak ketiga, yang dalam tulisan ini yaitu orang tua/mertua. Defenisi keluarga bahagia, yaitu: sebuah keluarga yang dipenuhi rasa saling mencintai, menyayangi, melindungi dan menghormati. Akan tetapi defenisi keluarga bahagia diatas tidak akan tercapai tanpa adanya rekonsepsi kafaah di awal dan seterusnya sebagai upaya membentengi intervensi orang tua/mertua. Penerapan konsep kafaah dalam penelitian ini sebagai salah satu upaya responsif agar terciptanya benteng ketahanan keluarga terhadap problematika intervensi orang tua/mertua dalam kehidupan rumah tangga anak/menantunya. Penelitian ini termasuk ke dalam jenis penelitian kepustakaan dengan menggunakan metode deskriptif-analitik dalam memperoleh dan meneliti semua data yang didapat. Hasil dari penelitian ini menjabarkan bahwa dibutuhkan usaha keras dan dukungan antara suami istri untuk mencegah intervensi pihak ketiga sebagai pemicu keretakan dalam rumah tangga. Faktor yang mempengaruhi orang tua untuk mencampuri rumah tangga anaknya, yaitu: tinggal serumah, masih berdekatan tempat tinggal, kurangnya penghasilan dari menantu/anak (ekonomi), kurangnya kasih sayang dari orang tua, komunikasi yang kurang dengan mertua dan ketidakcocokan antara orang tua/mertua dan anak/menantu. Mengantisipasi hal diatas maka sebagai upaya untuk membangun ketahanan keluarga dari campur tangan pihak ketiga adalah menerapkan konsep kafaah yang dapat dipahami masing-masing pihak serta komunikasi yang baik yang dilandaskan keimanan, sehingga dapat menghadirkan sikap kasih sayang dan pengertian dan pada akhirnya keharmonisan keluarga dapat terbentuk. Kata Kunci: intervensi, pihak ketiga, ketahanan keluarga, kafaah
{"title":"Konsep Kafa’ah Sebagai Upaya Membangun Ketahanan Keluarga Dalam Membentengi Campur Tangan Orang Tua/Mertua","authors":"Insiyah Abdul Bakir, M. Hafidz","doi":"10.31538/adlh.v7i2.2516","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2516","url":null,"abstract":"Tulisan ini fokus membahas tentang membangun ketahanan keluarga dari intervensi pihak ketiga, yang dalam tulisan ini yaitu orang tua/mertua. Defenisi keluarga bahagia, yaitu: sebuah keluarga yang dipenuhi rasa saling mencintai, menyayangi, melindungi dan menghormati. Akan tetapi defenisi keluarga bahagia diatas tidak akan tercapai tanpa adanya rekonsepsi kafaah di awal dan seterusnya sebagai upaya membentengi intervensi orang tua/mertua. Penerapan konsep kafaah dalam penelitian ini sebagai salah satu upaya responsif agar terciptanya benteng ketahanan keluarga terhadap problematika intervensi orang tua/mertua dalam kehidupan rumah tangga anak/menantunya. Penelitian ini termasuk ke dalam jenis penelitian kepustakaan dengan menggunakan metode deskriptif-analitik dalam memperoleh dan meneliti semua data yang didapat. Hasil dari penelitian ini menjabarkan bahwa dibutuhkan usaha keras dan dukungan antara suami istri untuk mencegah intervensi pihak ketiga sebagai pemicu keretakan dalam rumah tangga. Faktor yang mempengaruhi orang tua untuk mencampuri rumah tangga anaknya, yaitu: tinggal serumah, masih berdekatan tempat tinggal, kurangnya penghasilan dari menantu/anak (ekonomi), kurangnya kasih sayang dari orang tua, komunikasi yang kurang dengan mertua dan ketidakcocokan antara orang tua/mertua dan anak/menantu. Mengantisipasi hal diatas maka sebagai upaya untuk membangun ketahanan keluarga dari campur tangan pihak ketiga adalah menerapkan konsep kafaah yang dapat dipahami masing-masing pihak serta komunikasi yang baik yang dilandaskan keimanan, sehingga dapat menghadirkan sikap kasih sayang dan pengertian dan pada akhirnya keharmonisan keluarga dapat terbentuk. \u0000Kata Kunci: intervensi, pihak ketiga, ketahanan keluarga, kafaah","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"11 22 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78416070","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}
Keberagaman sistem hukum waris yang ada di Indonesia memiliki aspek tersendiri yang sangat menarik untuk dikaji. Bentuk keberagaman tersebut dapat kita lihat berdasarkan pluralisme kewarisan yang banyak ditemui terutama dalam masyarakat adat di Indonesia. Salah satunya adalah hukum kewarisan yang dianut oleh masyarakat adat Banjar di daerah Kalimantan Selatan. Dimana dalam sistem kewarisan yang diterapkannya, masyarakat adat Banjar menggunakan percampuran antara sistem kewarisan mayorat dan individual. Berdasarkan penelitian secara historis melalui kajian pustaka yang telah dilaksanakan, hal ini dapat terjadi karena adanya indikasi akulturasi budaya antara adat Melayu, hukum Islam, dan penduduk asli setempat di masa lampau. Sedangkan dalam penelitian menurut hukum normatif yang telah dilaksanakan, eksistensi hukum kewarisan adat Banjar ditandai dengan adat bedamai dan tuan guru, yang memberikan ketetapan bagi para ahli waris dalam pembagian harta warisan. Aspek hukum Islam yang terkandung dalam adat bedamai pada dasarnya memiliki kesamaan dengan konsep as-sulh atau perdamaian. Akan tetapi dalam adat bedamai, perdamaian dilaksanakan tanpa harus terjadi sengketa terlebih dahulu, berbeda dengan as-sulh yang dilaksanakan untuk menyelesaikan sebuah sengketa. Adapun tuan guru merupakan sebutan bagi tokoh agama masyarakat Banjar yang memberikan petuah dalam adat bedamai mengenai bagaimana seharusnya harta warisan dibagikan berdasarkan hukum Islam. Meskipun dengan adanya petuah tersebut, para ahli waris tetap dapat membagi warisan sesuai dengan kehendaknya masing-masing, karena pada dasarnya petuah tuan guru hanya berfungsi sebagai pedoman saja. Kedua aspek dalam kewarisan adat Banjar ini menunjukkan bahwa hukum kewarisan yang digunakan, sepenuhnya adalah hukum adat Banjar yang telah berakulturasi dengan beberapa aspek dalam hukum Islam. Kata Kunci: Hukum kewarisan adat, Adat Banjar, tradisi Bedamai
{"title":"Hukum Kewarisan Masyarakat Adat Banjar Dalam Perspektif As-Sulh","authors":"Erkham Maskuri, Difa Azri Aufa","doi":"10.31538/adlh.v7i2.2535","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2535","url":null,"abstract":"Keberagaman sistem hukum waris yang ada di Indonesia memiliki aspek tersendiri yang sangat menarik untuk dikaji. Bentuk keberagaman tersebut dapat kita lihat berdasarkan pluralisme kewarisan yang banyak ditemui terutama dalam masyarakat adat di Indonesia. Salah satunya adalah hukum kewarisan yang dianut oleh masyarakat adat Banjar di daerah Kalimantan Selatan. Dimana dalam sistem kewarisan yang diterapkannya, masyarakat adat Banjar menggunakan percampuran antara sistem kewarisan mayorat dan individual. Berdasarkan penelitian secara historis melalui kajian pustaka yang telah dilaksanakan, hal ini dapat terjadi karena adanya indikasi akulturasi budaya antara adat Melayu, hukum Islam, dan penduduk asli setempat di masa lampau. Sedangkan dalam penelitian menurut hukum normatif yang telah dilaksanakan, eksistensi hukum kewarisan adat Banjar ditandai dengan adat bedamai dan tuan guru, yang memberikan ketetapan bagi para ahli waris dalam pembagian harta warisan. Aspek hukum Islam yang terkandung dalam adat bedamai pada dasarnya memiliki kesamaan dengan konsep as-sulh atau perdamaian. Akan tetapi dalam adat bedamai, perdamaian dilaksanakan tanpa harus terjadi sengketa terlebih dahulu, berbeda dengan as-sulh yang dilaksanakan untuk menyelesaikan sebuah sengketa. Adapun tuan guru merupakan sebutan bagi tokoh agama masyarakat Banjar yang memberikan petuah dalam adat bedamai mengenai bagaimana seharusnya harta warisan dibagikan berdasarkan hukum Islam. Meskipun dengan adanya petuah tersebut, para ahli waris tetap dapat membagi warisan sesuai dengan kehendaknya masing-masing, karena pada dasarnya petuah tuan guru hanya berfungsi sebagai pedoman saja. Kedua aspek dalam kewarisan adat Banjar ini menunjukkan bahwa hukum kewarisan yang digunakan, sepenuhnya adalah hukum adat Banjar yang telah berakulturasi dengan beberapa aspek dalam hukum Islam. \u0000Kata Kunci: Hukum kewarisan adat, Adat Banjar, tradisi Bedamai","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"30 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74184592","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}
Shania Yesenia Thalliwal, Cut Vithia Muli, Prima Rahmat Christofer Lubis, S. Rizal
In the midst of the COVID-19 pandemic, a significant increase has been happening in divorce. According to data that has been gathered, the biggest contributor to this phenomenon is the ongoing pandemic that is happening and the amount of underage marriage that is happening in our society . This study will discuss the reason why early marriage is one of the significant reasons in the rising of divorce rate during the pandemic, why divorce often occurs to couples who decided to enter a marriage in a young age, and what are the solutions in preventing divorce, especially towards young people who decided to get married at an early age. The research method used in this study is normative juridical by taking a qualitative approach. The nature of this research is descriptive. The data sources of this research are secondary and tertiary materials. The result of this study is that the divorce rate increases during the pandemic.
{"title":"Dampak Pernikahan Dini Terhadap Meningkatnya Angka Perceraian Pada Masa Pandemi di Sumatera Utara","authors":"Shania Yesenia Thalliwal, Cut Vithia Muli, Prima Rahmat Christofer Lubis, S. Rizal","doi":"10.31538/adlh.v7i2.2787","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2787","url":null,"abstract":"In the midst of the COVID-19 pandemic, a significant increase has been happening in divorce. According to data that has been gathered, the biggest contributor to this phenomenon is the ongoing pandemic that is happening and the amount of underage marriage that is happening in our society . This study will discuss the reason why early marriage is one of the significant reasons in the rising of divorce rate during the pandemic, why divorce often occurs to couples who decided to enter a marriage in a young age, and what are the solutions in preventing divorce, especially towards young people who decided to get married at an early age. The research method used in this study is normative juridical by taking a qualitative approach. The nature of this research is descriptive. The data sources of this research are secondary and tertiary materials. The result of this study is that the divorce rate increases during the pandemic.","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"29 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81890772","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}
Zakat merupakan bagian dari instrumen ekonomi Islam, hal ini disebabkan selain zakat bernilai ibadah bagi orang yang membayarkannya (muzakki) dengan memberikan kemanfaatan bagi dirinya (nafs) juga mempunyai fungsi sosial yang memberikan kemanfaatan secara kolektif sebagai penggerak perekonomian di lingkungan yang menerapkan sistem zakat tersebut. Sehingga perlu pengkajian tentang tentang implementasi ayat-ayat zakat sebagai sistem pengelolaan dana zakat khususnya di BAZNAS Kabupaten Pemalang. Penelitian ini bertujuan untuk mengetahui bagaimana implementasi ayat-ayat zakat sebagai sistem pengelolaan dana zakat dan upayanya dalam meningkatkan pengumpulan dana zakat di BAZNAS Kabupaten Pemalang. Adapun Jenis penelitiannya adalah kualitatif deskriptif dengan pendekatan normative. Penelitian ini menggunakan sumber primer yang berupa wawancara dengan pengelola BAZNAS Kabupaten Pemalang dan sumber sekunder berupa buku, jurnal dan makalah yang sesuai dengan tema pembahasan ini. Hasil penelitian ini adalah bahwa BAZNAS Kabupaten Pemalang dalam proses pengumpulan zakat berpedomana pada QS. Al-Taubah (9): 103 dan untuk proses pendistribusiannya berbedoman pada QS. Al-Taubah (9): 60. Selain itu upaya yang dilakukannya dalam meningkatkan pengumpulan dana zakat adalah dengan melakukan sosialisasi dan pembentukan Unit Pengumpul Zakat (UPZ).
{"title":"Implementasi Ayat-Ayat Zakat Sebagai Sistem Pengelolaan Zakat Dalam Meningkatkan Pengumpulan Dana Zakat (Studi di Baznas Kabupaten Pemalang)","authors":"Abdul Ghofar Saifudin","doi":"10.31538/adlh.v7i2.2772","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2772","url":null,"abstract":"Zakat merupakan bagian dari instrumen ekonomi Islam, hal ini disebabkan selain zakat bernilai ibadah bagi orang yang membayarkannya (muzakki) dengan memberikan kemanfaatan bagi dirinya (nafs) juga mempunyai fungsi sosial yang memberikan kemanfaatan secara kolektif sebagai penggerak perekonomian di lingkungan yang menerapkan sistem zakat tersebut. Sehingga perlu pengkajian tentang tentang implementasi ayat-ayat zakat sebagai sistem pengelolaan dana zakat khususnya di BAZNAS Kabupaten Pemalang. \u0000Penelitian ini bertujuan untuk mengetahui bagaimana implementasi ayat-ayat zakat sebagai sistem pengelolaan dana zakat dan upayanya dalam meningkatkan pengumpulan dana zakat di BAZNAS Kabupaten Pemalang. Adapun Jenis penelitiannya adalah kualitatif deskriptif dengan pendekatan normative. Penelitian ini menggunakan sumber primer yang berupa wawancara dengan pengelola BAZNAS Kabupaten Pemalang dan sumber sekunder berupa buku, jurnal dan makalah yang sesuai dengan tema pembahasan ini. Hasil penelitian ini adalah bahwa BAZNAS Kabupaten Pemalang dalam proses pengumpulan zakat berpedomana pada QS. Al-Taubah (9): 103 dan untuk proses pendistribusiannya berbedoman pada QS. Al-Taubah (9): 60. Selain itu upaya yang dilakukannya dalam meningkatkan pengumpulan dana zakat adalah dengan melakukan sosialisasi dan pembentukan Unit Pengumpul Zakat (UPZ).","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"96 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82432140","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}
The death of a husband causes a wife to have to carry out iddah and ihdad 4 months 10 days. of course this resulted in such a large negative impact on the career pursued by the wife and even on the economy in the household.This research focused on the legal provision for career wife in iddah and ihdad period caused by the death of the husband. This type of research is a literature research that aims to analyze legal norms by using a normative qualitative approach by researching textual library materials . This research is aims to analyze legal norms using a normative approach based on the istilahi method that prioritize the principles of maslahah. Through the stages or steps in digging the law by using istilahi method. Therefore, leaving the house to work for career wife is preferred because there is greater benefit than performing the iddah period by staying at home. The wife has a career in the condition of carrying out the iddah period for the death of her husband who is bound by an employment contract, then the law may leave the house to continue working because it is considered a necessity and is at an emergency level. The level of emergency that is experienced by the wife due to the death of the husband is at the level of dharuriyyah (emergency). Therefore, this research is suggested for career wife to keep her nature as a wife who is undergoing iddah and ihdad.
{"title":"Tinjauan Metode Istilahi Terhadap Istri Berkarir Dalam Masa Iddah dan Ihdad","authors":"Iswandi Wandi Andi","doi":"10.31538/adlh.v7i2.2800","DOIUrl":"https://doi.org/10.31538/adlh.v7i2.2800","url":null,"abstract":"The death of a husband causes a wife to have to carry out iddah and ihdad 4 months 10 days. of course this resulted in such a large negative impact on the career pursued by the wife and even on the economy in the household.This research focused on the legal provision for career wife in iddah and ihdad period caused by the death of the husband. This type of research is a literature research that aims to analyze legal norms by using a normative qualitative approach by researching textual library materials . This research is aims to analyze legal norms using a normative approach based on the istilahi method that prioritize the principles of maslahah. Through the stages or steps in digging the law by using istilahi method. Therefore, leaving the house to work for career wife is preferred because there is greater benefit than performing the iddah period by staying at home. The wife has a career in the condition of carrying out the iddah period for the death of her husband who is bound by an employment contract, then the law may leave the house to continue working because it is considered a necessity and is at an emergency level. The level of emergency that is experienced by the wife due to the death of the husband is at the level of dharuriyyah (emergency). Therefore, this research is suggested for career wife to keep her nature as a wife who is undergoing iddah and ihdad.","PeriodicalId":31967,"journal":{"name":"Al Adalah Jurnal Hukum Islam","volume":"44 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73752507","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}
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