Ahwaluna | Journal of Islamic Family Law

TIME TO GET MARRIED (ANALYSIS OF PASAL 7 AYAT (1) UNDANG-UNDANG NOMOR 16 TAHUN 2019)

2025-02-19T14:54:57+07:00

The age limit for marriage in Islam is still widely debated and has become an interesting discussion. Unlike the case with the age limit for marriage regulated in Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage. The regulation requires that a man and woman who will perform marriage must be 19 years old. Whereas in Islam the right time to get married is not determined by the exact age. Islam only provides the limits of puberty, common sense, can distinguish between good and bad. Starting from this problem, the compiler was interested in examining the right time to get married which is regulated in article 7 of Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage. This research is a library research, the author uses normative and philosophical approaches. The normative approach is an approach based on legal norms and the concept of shari'ah as well as the rules contained in fiqh and ushul fiqh. Philosophical approach by understanding the problem with the wisdom and purpose contained in a legal determination. The result of this study is that Islam does not explicitly regulate the age limit for marriage, Islam only provides limits through the characteristics or readiness before marriage in some verses of the Qur'an. Setting the age limit for marriage brings benefits by providing opportunities for men and women to have readiness in terms of education, economy, health, psychological, social, biological and religious. These preparations are not explicitly regulated in Islamic law but are in accordance with the intended purpose of marriage, such as creating a family that is sakinah mawaddah and rahmah.

MEDIASI ELEKTRONIK SEBAGAI SARANA PENYELESAIAN SENGKETA DI ERA DIGITAL (TINJAUAN ATAS PERMA No. 3 TAHUN 2022)

2025-02-19T14:50:24+07:00

Perkembangan teknologi informasi dan komunikasi telah membawa perubahan signifikan dalam berbagai aspek kehidupan, termasuk dalam penyelesaian sengketa, yang didukung oleh implementasi Peraturan Mahkamah Agung (PERMA) No. 3 Tahun 2022 tentang mediasi elektronik. Mediasi elektronik menawarkan kemudahan akses, fleksibilitas, dan efisiensi waktu dan biaya dibandingkan litigasi. Namun, pemahaman dan penerimaan mediasi elektronik oleh para pihak masih menjadi tantangan besar, terutama terkait aspek teknis, keamanan data, dan efektivitas komunikasi. Tujuan dari penelitian ini adalah untuk mengidentifikasi faktor-faktor yang mempengaruhi keberhasilan mediasi elektronik dalam penyelesaian sengketa di era digital. Menganalisis strategi untuk meningkatkan pemahaman dan penerimaan para pihak dalam proses mediasi elektronik berdasarkan Peraturan Mahkamah Agung (PERMA) No. 3 Tahun 2022. Penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif analitik, mengacu pada teori sistem hukum untuk menganalisis interaksi antara regulasi, teknologi, dan lembaga yang mendukung mediasi elektronik. Temuan utama menunjukkan bahwa mediasi elektronik mampu meningkatkan efisiensi dan efektivitas penyelesaian sengketa, dengan mengatasi hambatan geografis dan mengurangi biaya dan waktu penyelesaian. Faktor-faktor seperti literasi digital, keamanan data, dan kompetensi mediator telah terbukti penting dalam keberhasilan implementasi mediasi elektronik. Penelitian ini juga menyoroti pentingnya sosialisasi, pendidikan, dan peningkatan kualitas infrastruktur teknologi untuk mendukung implementasi PERMA No. 3 Tahun 2022. Dengan demikian, penelitian ini memberikan kontribusi strategis bagi pengembangan sistem penyelesaian sengketa yang lebih inklusif, modern, dan responsif terhadap kebutuhan masyarakat, serta mendukung transformasi sistem hukum di era digital.

Kata kunci: efisiensi; mediasi elektronik; PERMA No. 3/2022; penyelesaian sengketa; Teknologi.

CUSTODY RIGHTS OF UNMUMAYYIZ CHILDREN: COMPARISON OF THE RULING OF THE PALU RELIGIOUS COURT NUMBER 407/PDT.G/2016/PA.PAL AND THE RULING OF THE BADUNG RELIGIOUS COURT NUMBER 0069/PDT.G/2015/PA.BDG

2025-02-25T10:19:05+07:00

The focus of this article is comparing two different religious court decisions in child custody lawsuits. This article aims to identify similarities and differences in judges' considerations in these decisions, why judges have different decisions in the same case. This article uses a normative juridical method with a case approach and comparison of two first instance religious court decisions. The results of the article show several differences in the legal basis used by judges in handing down a decision. These differences include legal facts, juridical and non-juridical considerations, the judge's interpretation, and the final decision. In handling custody cases of children who are not yet mumayyiz due to divorce, one cannot only be guided by the Child Protection Law and the Compilation of Islamic Law, but it is also necessary to consider other factors such as the condition of the parents, the economy and the emotional closeness between the child and the parents.

PENENTUAN KEWAJIBAN SUAMI DALAM MEMBERIKAN NAFKAH PASCA PERCERAIAN (MUT’AH) DI PENGADILAN AGAMA KOTA TASIKMALAYA

2025-03-25T13:40:04+07:00

Divorce is a legal action that appears a series of consequence law. In talaq, there is primarily an obligation for x-husband to give mut’ah, iddah, mahr (dowry) if it had not been paid, support his child financially as well. The problem will be discussed in this study is : firstly, the concept of mut’ah determination, iddah, and child financial are based on islamic law and Indonesian Government Regulation. Secondly, consideration of the judges of Tasikmalaya religious court in granting the file of husband financial obligation post-divorce. The last, there is compatibility between desicion number: 0655/Pdt.G/2016/PA.Tmk with islamic law. The result of this study is husband financial obligation post-divorce is filed by the respondent (x-wife) that is contained in rekonvensi. In talaq, a wife can file rekonvensi, it means counterclaim. Eventhough she does not want it, it does not matter because there is no necessity about it whereas ex officio right, the judges only can determine mut’ah and iddah. The judges can make a decision from proof and fact in court. They make a decision about amount of mut’ah, iddah, and child financial are influenced by three factors, they are : husband ability of net wage, wife elegibility of maskan, kiswah, mat’am ,and the parties (husband and wife) appropriateness of economic condition when they married and others are length of marriage and economic condition around their residence. Conformity of the judges decision at Tasikmalaya Religious Court has agreed with Indonesian Government Regulation.

HAK NON MUSLIM DALAM HUKUM KEWARISAN ISLAM PERSPEKTIF MAQASID SYARIAH (Telaah Putusan Pengadilan Agama Kabanjahe Nomor: 2/Pdt.G/2011/PA-Kbj)

2025-02-14T14:22:37+07:00

This article discusses non-Muslim rights in Islamic inheritance law with a case study of the Kabanjahe Religious Court decision number: 2/Pdt.G/2011/PA-Kbj.

Methodologically, this research is a literature research with descriptive analytical method. The results of the study indicate a shift in the stelsel of Islamic inheritance law from the Qur'an and hadith into modern Indonesian fiqh. Normatively, the provisions of Islamic inheritance law and the Compilation of Islamic Law (KHI) explain that religious differences between the testator and the heirs are a barrier to inheriting each other. However, as stated in the decision of the Kabanjahe Religious Court number: 2/Pdt.G/2011/PA-Kbj, non Muslim heirs can be given a share of the assets of a Muslim heir through the construction of a mandatory will in order to realize public benefits oriented towards a sense of justice. Essentially, the decision underlines the importance of understanding Islamic inheritance law not only textually, but also contextually by taking into account social realities and inter-religious relations. In addition, from the perspective of maqasid sharia, the granting of mandatory wills to non Muslim heirs can also maintain or protect the five main interests in Islam, namely religion, soul, mind, descendants, and property.

Keywords: Non Muslim Rights, Mandatory Will, Maqasid Sharia.

PERBANDINGAN SYARAT SAH NYA PERJANJIAN MENURUT KITAB UNDANG-UNDANG HUKUM PERDATA DAN HUKUM ISLAM

2025-03-24T15:50:58+07:00

This article was written to compare the terms of its agreement valid according to the Book of the Law of Civil Law and Islamic Law. Indonesia is a Constitutional State is therefore in the legal world. Every man is either a citizen or a foreigner is the bearer of rights and obligations that have the right to take legal actions including making agreements with other parties. Agreement which gave birth to the most important source of the engagement. contract and a contract is an agreement or a joint commitment well spoken, gestures, or written between two or more parties that have legal implications which bind to implement them. The contract is very much to be the one to perform a variety of business cooperation. A contract or agreement to be valid and legally binding for the parties who made it. Contract law in Indonesia is in fact very varied due to the different legal systems in each of these countries. This writing mengguunakan normative legal research methods with the comparative study approach. In civil law terms legitimate its agreement including by their ability to make an engagement (bekwaamheid), their licensing as an agreement voluntarily from those who make agreements (toestemming), regarding a case or a particular object (bepaalde onderwerp), as well as their causes (causes) is justified (georloofde oorzak). While the terms legitimate under Islamic law among its agreement with the subject of Engagement (Al›Aqidin), the object of engagement (Mahallul ‹AQD), the purpose of the engagement (Maudhu› ul›Aqd) as well as their Ijab and Kabul (sighat al-›Aqd). Based on the description of the discussion can be drawn a conclusion that the terms of agreement in civil law and Islamic law is almost the same, namely to protect the interests of the parties are mutually entering into a contract. Agreements in Civil Law understood from Western law, while Islamic law is based on Sharia law.

PERAN WANITA KARIR DALAM MEMBENTUK KETAHANAN KELUARGA DENGAN MEMPERTAHANKAN KONSEP SAKINAH

2025-02-19T15:01:12+07:00

Abstrac

The division of tasks between husband and wife is the authority of each family. The obligation to earn a living is indeed the responsibility of the husband. But it does not rule out the possibility that the wife may work outside the home. In a household, husband and wife must have an equal relationship, where both work together as partners who work together. Women who work outside the home are currently more popularly known as "career women". With various forms of professions that can be carried out by women, it does not mean that the role of wife and mother is abandoned. There are various reasons why women choose to work outside the home, while still carrying out their role as housewives. Such as pursuing ideals, economic reasons, as a form of me time, and so on. The author in this article will discuss the role of career women in maintaining their roles as housewives and as working women. The author will conduct field research which will be carried out at MTs Hasim Asy'ari located in Yogyakarta. This research was conducted qualitatively with the type of field research. The approach used is phenomenology. The results of the study are that career women who work as teachers try to balance between work outside the home and as housewives. Career women at MTS Hasyim Asy'ari maintain family resilience in various ways, including by maintaining communication with their husbands and children, having the same perception as their husbands, and prioritizing deliberation in resolving family problems.

AYAT-AYAT AL-QURAN TENTANG PEMELIHARAAN LINGKUNGAN

2025-03-24T15:49:42+07:00

The environment is a vital aspect of human life, yet it is currently deteriorating due to climate change, pollution, and biodiversity loss. Islam, as a comprehensive religion, provides guidance on human responsibility in environmental conservation, as outlined in the Qur’an. This study aims to analyze ecological values in the Qur’an through a literature review and hermeneutic analysis. The findings indicate that the Qur’an emphasizes the principles of ecosystem balance, sustainability, prohibition of destruction, and human responsibility as stewards of the earth. Several verses discuss the obligation to maintain ecological balance and the prohibition of causing damage after the earth has been restored. Additionally, the concept of sustainability is reinforced by the command to avoid excessive consumption of resources. Islam also teaches awareness of the magnificence of creation as a sign of God's greatness, which must be preserved as an expression of gratitude. These principles provide an ethical foundation for pro-environmental behavior among Muslims. However, the implementation of these teachings is often influenced by social and economic factors. By understanding the environmental values in the Qur’an, it is hoped that society will become more aware of the importance of preserving nature as an act of worship and moral responsibility.

Keywords: environment, Qur’an, ecosystem balance, sustainability, stewardship

ANALISIS KAIDAH FIQIH TERHADAP REKONSTRUKSI IHDAD BAGI ISTRI YANG BERKARIR DALAM DINAMIKA PERUBAHAN

2025-02-14T14:39:01+07:00

Women who are in a period of progress are mostly women who devote all their energy and thought power to pursue a career to realize their goals and hopes. Women who are married and hold the title of wife also have the right to improve their competence as career women. Wives who have a career and are left to die by their husbands still have to undergo Ihdad. This study aims to examine and analyze the concept of Ihdad for career wives in Islamic law and factors that influence the construction of ihdad for career wives in social change. The type of research used is a literature study (library research) with normative juridical research methods. The results of this study indicate that the concept of Ihdad for career wives in Islam is not absolutely limited to 4 months and 10 days, but can be adjusted to the conditions and roles of these women. While the factors that influence the construction of Ihdad for career wives in social change are economic demands, the competence of women and the times.

KELUARGA SAKINAH DALAM KONTEKS MILENIAL: (MENJAGA KEHARMONISAN DI TENGAH PERUBAHAN)

2025-02-25T12:34:34+07:00

Di era milenial saat ini, dinamika kehidupan masyarakat mengalami perubahan yang cepat dan kompleks, terutama dengan kemajuan teknologi dan pengaruh budaya global. Perubahan ini berdampak signifikan pada struktur dan fungsi keluarga, yang merupakan unit sosial terkecil dan paling mendasar. Keluarga sakinah, yang diartikan sebagai keluarga yang harmonis, penuh kasih sayang, dan mampu menghadapi berbagai tantangan, menjadi semakin penting untuk dibahas dalam konteks ini. Keluarga sakinah tidak hanya berfungsi sebagai tempat berlindung bagi anggota-anggotanya, tetapi juga sebagai lembaga pendidikan pertama yang membentuk karakter dan nilai-nilai individu. Namun, tantangan-tantangan baru, seperti pergeseran nilai-nilai sosial, tekanan ekonomi, serta pengaruh media sosial, dapat mengganggu keharmonisan dalam keluarga. Oleh karena itu, perlu adanya pemahaman dan strategi yang tepat untuk menjaga keseimbangan dan keharmonisan keluarga di tengah perubahan ini.