Al-Qadha

ALASAN DAN TUJUAN LAHIRNYA UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN

2020-07-27T15:36:04+07:00

This articles illustrate the process of maked the Marriage Law Number 1 of 1974 begins with government initiatives to discuss the scope of legislative. Government initiatives did not just emerge, but long before they were submitted to the legislative, the government received many inputs regarding marital regulations. Submission of revisions to the marriage regulations were mostly submitted by women's organizations. The process of the formation of the Marriage Law for approximately seven months, starting from the government submitting the Draft Law to the legislature until all factions declare approval article by article. From 77 Articles to 66 Articles to become legislation. But there are many contradictions when the law will be passed. Especially from the Islamic group namely PPP factions they stated that the articles in it violated many Islamic rules. while the faction of the work actually considers its articles to be appropriate. Namely with the article that has highlighted the position of the wife in the household. Another of the PDI factions who only highlighted the issue of polygamy and the principle of monogamy. After being approved and approved by the government the impact of polygamy and divorce decreases. While the problem of Siri marriage is even more widespread.

PANDANGAN HUKUM ISLAM DAN HUKUM POSITIF TERHADAP PERNIKAHAN ANAK TIRI PADA MASYARAKAT DESA ROMBUH PAMEKASAN

2020-07-27T15:21:12+07:00

Pernikahan adalah sebuah bentuk ikatan dalam membentuk tatanan kehidupan dalam lingkup kecil, yaitu keluarga yang bahagia dunia akhirat. Berbicara tentang sebuah ikatan pernikahan yang ada di lingkup masyarakat, tidak luput dari berbagai problem. Di antaranya adalah pernikahan yang tidak diperbolehkan oleh agama. Hal ini justru menjadi sebuah problem, dimana sebuah problem harus diselesaikan. Baik secara adat, kebiasaan, dan bahkan agama. Dalam penelitian ini yang menjadi latar belakang masalah adalah sebuah pernikahan yang dilakukan oleh seorang pria terhadap anak tirinya. Dan dilakukan dibawah tangan. Penelitian bermaksud mengkaji tentang pandangan hukum Islam dan hukum positif terhadap permasalahan yang ada. Adapun beberapa pokok permasalahan yang dapat diangkat untuk mampu menjawab adalah bagaimana deskripsi pernikahan antara seorang pria dengan anak tirinya? Dan bagaimana pandangan hukum Islam dan hukum positif terhadap pernikahan antara seorang pria dengan anak tirinya?. Dalam penelitian ini, peneliti menggunakan pendekatan kualitatif dengan jenis penelitian studi kasus. Adapun sumber data menggunakan data primer san sekunder dengan tehnik pengumpulan data observasi, wawancara, dan dkumentasi. Sedangkan analisis data menggunakan metode induktif dan metode komparatif. Tehnik triangulasi menjadi pengecekan keabsahan data dengan menggunakan thnik triangulasi dengan metode.

ISBAT NIKAH MUALLAF DALAM KONTEKS PLURALISME (ANALISIS PUTUSAN NOMOR 0062/PDT.P/2016/PA.JR)

2020-07-29T11:58:21+07:00

Judge's Decision Number 0062/Pdt.P/2016.Jr contains a discussion about the determination of muallaf marriage. The marriage procession was initially carried out in a Catholic way and was recorded at the Civil Registry Office, after the passage of time the husband chose to convert to Islam and wanted to have an official marriage book with the law. applicable, then submit a request for marriage Isbat to the Jember Religious court then the decision was issued. The purpose of this study is to describe judges' considerations, review Islamic law and analyze the determination of judges in case Number 0062/Pdt.P/2016/PA.Jr in the context of pluralism. The method in this study, using qualitative methods with a Normative Juridical approach. The results of this study are the first Isbat Marriage Marriage or different religious marriages according to the law that has been regulated in regulations Number 1 of 1974 Regarding marriage and ratified on the basis of the Law of Mixed Marriage Ordination Stb. 1898 Number 158. Second According to Islamic law interfaith marriages are permissible if certain conditions are adjusted to the existing provisions and adhere to the shari'ah that has been believed. Third, according to the view of pluralism of different marriages. Religion shows the attitude of tolerance in this plural society.

UNSUR KEMASLAHATAN PADA HIBAH SUAMI – ISTRI

2020-07-31T15:08:20+07:00

Grant practice is a transaction that is commonly done by the community. Apart from that, the grant is a sunnah work that is highly recommended carried out by Muslims. The Compilation of Islamic Law (KHI) and the Civil Code (KUHPerdata/BW) have governed the implementation of grants in Indonesia. Basically the purpose of the grant between husband and wife to improve the quality of family relationships that love each other. However, not all good intentions and objectives have good consequences, moreover the actions taken are not based on careful calculation. Grants between husband and wife in the Compilation of Islamic Law are permitted. That is because there are no provisions that state who is entitled or not entitled to receive or give grants. While regarding the grants between husband and wife, the Civil Code said differently. In the Civil Code, grants between husband and wife during marriage are prohibited.

REKONSTRUKSI HUKUM WARISAN DI INDONESIA PERSPEKTIF PLURALISME AGAMA

2020-08-03T11:54:11+07:00

Juridical, theological, and philosophical differences in religion are one of the challenges for someone to become an heir. On the other hand, empirically historical-sociological is not the case, because there are reasons (illat) or other related to different religions to get the inheritance of Muslims who inherit using welfare factors. This research uses the normative legal research method. The author uses Gustav Radburch's theory of legal objectives governing justice, expediency, and legal certainty. Based on the results of the research found in the compilation of Islamic law is not available to the heirs who have been given apostasy. Religious differences as a barrier to inherit are specifically intended for heirs. So it can be concluded that Muslim heirs can inherit the assets of non-Muslim heirs, but not vice versa. In this study, non-Muslim heirs cannot inherit wealth from Muslim heirs, in order to fulfill a sense of justice and respect, these non-Muslim experts still obtain inheritance through mandatory wills which are processed through court determination. The will is obliged to be determined as a way out of giving the inheritance to non-Muslim heirs because the heir has died, and there is no other way to be able to transfer the heir's assets to the non-Muslim heirs.