12 research outputs found
‘Iddah Wanita Hamil Karena Zina Menurut Hukum Islam dan Hukum Positif
No full text'Iddah is a common problem, but when faced with special conditions such as women who commit adultery, it becomes a complicated problem and differences of opinion arise among scholars. The scholars differ in their opinion in determining whether or not there is an 'iddah for pregnant women due to adultery. The author discusses three problems. First, how are the provisions of Islamic law to determine the 'iddah for adulterers, Second, how according to the provisions of positive law to determine the 'iddah for adulterers, Third, the arguments and methods used in fiqh to determine the 'iddah for adulterers. This research was conducted with a qualitative approach, with the type of literature research (library research). The results of the study found that the provisions of Islamic law on 'iddah for pregnant women due to adultery are that there are two opinions according to the scholars that the Shafi'i and Hanafi schools do not require 'iddah, and are allowed to marry the woman, because interfering in the form of adultery does not cause nasab relations. then it is not forbidden to marry this woman. The Maliki and Hanbali schools oblige the woman to perform her iddah, if she is pregnant then her iddah is until she gives birth, and if there is no visible pregnancy, her iddah is three times holy. Second, the positive legal provisions on 'iddah for pregnant women because of adultery also do not explain specifically about 'iddah for pregnant women due to adultery. Both in Law Number 1 of 1974 and in Government Regulation Number 9 of 1975. Third, the arguments and methods used in fiqh to determine the 'iddah for pregnant women due to adultery are according to the Shafi'i school using the provisions of QS.An -Nisa verse 24 and the hadith of the Prophet from Aisha, ra. According to the Hanafi school, it is based on the hadith of the Prophet. According to the Maliki school of thought, it comes from the words of Ibn Mas'ud, and according to the Hanbali school it comes from the QS. An-Nur verse 3
PROTECTION OF CHILDREN AS A PHILOSOPHICAL AND SOCIOLOGICAL BASE FOR THE AGE LIMIT: MAQĀṢID SHARĪʻA VERSION OF JASSER AUDA
Full text linkThis study examines how Jasser Auda's maqāṣid sharia view son child protection as the basis for determining the age limit for marriage and how Jasser Auda's maqāṣid sharia view son the philosophical and sociological foundations contained in the marriage age limit. This study uses a qualitative study with a descriptive analytical method with a philosophical and sociological approach. The results of this study indicate that, First, Jasser Auda's maqāṣid sharia view on child protection as the basis for determining the age limit for marriage, namely that Jasser Auda's maqāṣid asy-syarīʻah theory shows that the goal of equalizing the marriage age limit contained in Law Number 16 The year 2019 refers to the concept of child protection as regulated in concerning Child Protection which includes the basic rights of children, the right to protection from violence and discrimination and full justice for children. Second, Jasser Auda's maqāṣid sharia view of the philosophical and sociological foundations contained in the marriage age limit in using six features of the system theory that Jasser Auda optimized the results according to Cognitive, Openness, Wholeness, Interrelated Hierarchy, Multi Dimensionality and Purposefulness is accordance with maqāṣid sharia, realizing the goal of eliminating discrimination against women accordance with the global era by reforming maqāṣid to words Human Rights, creating equality between men and women, refers to the environment of society, nation and state, such as upholding justice and tolerance, achieving a harmonious family
Perlindungan Anak Sebagai Landasan Filosofis Dan Sosiologis Batas Usia Perkawinan Dalam Undang-Undang No.16 Tahun 2019 Perspektif Maqasid Asy- Syari'ah Jasser Auda
Full text linkThis study examines how Jasser Auda’s maqāṣid asy-syarīʻah view sonchild protection as the basis for determining the age limit for marriage and how Jasser Auda’s maqāṣid asy- syarīʻah view son the philosophical and sociological foundations contained in the marriage age limit in Law No. 16 of 2019 This study uses a qualitative study with a descriptive analytical method with a philosophical and sociological approach. The results of this study indicatethat, First, Jasser Auda’s maqāṣid asy-syarīʻah view on child protection as the basis for determining the age limit for marriage, namely that Jasser Auda’s maqāṣid asy-syarīʻah theory shows that the goal of equalizing the marriage age limit contained in Law No. 16 The year 2019 refers to the concept of child protection as regulated in Law No. 23 of 2002 concerning Child Protection which includes the basic rights of children, the right to protection from violence and discrimination and full justice for children. Second, Jasser Auda’s maqāṣid asy-syarīʻah view of the philosophical and sociological foundations contained in the marriage age limit in Law No. 16 of 2019 using six features of the system theory that Jasser Auda optimized the results according to Cognitive, Openess, Wholeness, Interrelated Hierarchy, Multi Dimensionality and Porposefullnesis Law No. 16 of 2019 is in accordance with maqāṣid asysyarīʻah, realizing the goal of eliminating discrimination against women in accordance with the global era by reforming maqāṣid to wards Human Rights, creating equality between men and women, refers to the environment of society, nationandstate, such as upholding justice and tolerance, achieving a harmonious family
Pengaruh Ketidakadilan Gender Dan Implikasinya Dalam Keluarga
Full text linkGender bias is an endless issue to be raised. It is motivated by the emergence of problems in various circles in society, academics, agencies to families. This is triggered by gender inequality itself and is caused by various factors. This study discusses how the influence of gender bias or injustice and its implications in the family. The method used is a literature review or library research, trying to explain and describe gender inequality and its effects in the household. Married couples should have a relationship that is horizontal and not vertical, this indicates that there is no superior and subordinate relationship but has an equal position under one unit, namely the family. However, factors such as marginalization, subordination, stereotypes, violence and other factors that are more profitable for one party make an influence and cause habituation or injustice within the smallest unit of society, namely the family
FAKSI DAN KONFLIK POLITIK DALAM PARTAI POLITIK: PARTAI KEADILAN SEJAHTERA
No full textThe collapse of the new order became a reflection for political parties in strengthening and expanding their political power to appear on the surface as a democratic spirit that began to develop in Indonesia. This became an opportunity for the Partai Keadilan (PK) to compete by changing its name to the Partai Keadilan Sejahtera (PKS) and experiencing significant developments in the political scene in Indonesia. The developments experienced by PKS triggered conflict within the party itself. The factions that emerged in the PKS party created conflicts that made political parties lack electability and had an impact on vote acquisition during general elections. This research is a library research with a qualitative approach which finds that political conflict in PKS can occur due to three things, namely political conflict to occupy political positions, conflicts resulting from policies and conflicts of opinion on political institutions. Efforts to resolve conflicts in political parties are resolved by means of deliberation by the party consultative assembly, if this does not work, then it can then be processed through legal proceedings to the district court and cassation at the supreme court.Runtuhnya orde baru menjadi refleksi bagi partai politik dalam memperkuat dan memperluas kekuatan politiknya untuk tampil kepermukaan sebagai semangat demokrasi yang mulai berkembang di Indonesia. Hal tersebut menjadi kesempatan bagi Partai Keadilan (PK) untuk berkompetisi dengan berganti nama menjadi Partai Keadilan Sejahtera (PKS)dan mengalami perkembangan yang signifikan dipentas perpolitikan di Indonesia. Perkembangan yang dialami PKS memicu terjadinya konflik di dalam partai itu sendiri. Faksi yang muncul pada partai PKS menimbulkan konflik yang membuat kurangnya elektabilitas partai politik dan berdampak pada perolehan suara ketika dilaksanakamnya pemilihan umum. Riset ini merupakan studi kepustakaan (library research) dengan pendekatan kualitatif yang menemukan bahwa konflik politik dalam PKS dapat terjadi karena tiga hal, yaitu konflik politik untuk menduduki jabatan politik, konflik akibat dari kebijakan dan konflik perbedaan pendapat tentang lembaga politik. Upaya penyelesaian konflik di partai politik diselesaikan dengan cara musyawarah oleh Majelis Permusyawaratan Partai, jika hal tersebut tidak berhasil, maka selanjutnya dapat di proses melalui jalan hukum ke Pengadilan Negeri dan kasasi di Mahkamah Agung
The Family’s Roles in the Effects of Working from Home During the Covid-19 Pandemic on Children (A Case Study of Families in Banda Aceh City)
No full textThe increasing prevalence of the Covid-19 virus has a significant impact on children's activities, particularly in the realm of education, resulting in the necessity of learning at home. In addition to having an effect on children due to atypical learning patterns, this is the responsibility of the family to facilitate children's education. To prevent learning loss for children, families must play a significant role in promoting learning. This study examines the influence of family on the effects of working from home on children during the influenza pandemic. To determine the results of the family's function, this research combines an empirical methodology with qualitative methods, namely direct and online interviews. Although the effects of working from home resulted in tedium, lack of discipline, laziness, difficulty in advising, emotional instability, stress on children, and a lack of supportive facilities, they affected the family economy. However, the family's role in allowing children to work from home is successful, there is no neglect of children even though the mentoring process will not be achieved, and parents continue to develop, foster, and accompany learning so that children continue to develop and be creative despite the pandemic
Modernitas Nusyuz; Antara Hak dan Kewajiban
No full textNusyuz is a wife's disobedience to her husband or to the rules that have been bound by an agreement that has been established because of the marriage bond without reasons justified by syara’. Allah determines the punishment for women who do nusyuz, which is found in QS. An-Nisa verse 34. Nusyuz does not only come from wives, husbands can also be said to be nusyuz if they do not fulfill their obligations in the household. This study focuses on the implications of nusyuz between rights and domestic violence. This research uses a qualitative study that is analytical descriptive method. The results showed that Islam obliges husbands to take three stages to cure the wife's nusyuz, first they have the right to give advice, second they have the right to separate from sleeping with them, the third have the right to beat them. The beatings must not hurt, this punishment is meant to be interpreted as an act to teach a lesson not to hurt. In addition, as the social conditions of society change, the concept of nusyuz needs to be reviewed, because for a wife who leaves the house without her husband's permission, it is considered as nusyuz not in accordance with the present context. In this research hitting is not a part of domestic violence but in the realm of rights but it is not recommended to hit until it causes violence. So in fact the existence of Law Number 23 of 2004 concerning Domestic Violence is to provide a safe presence of women from violence both from the public sphere and in the household.Nusyuz merupakan ketidakpatuhan istri terhadap suami ataupun aturan dan perjanjian yang telah ditetapkan sebelumnya melalui hubungan perkawinan tanpa sebab yang yang tidak disahkan oleh ajaran agama Islam. Allah menetapkan hukuman bagi wanita yang melakukan nusyuz yaitu terdapat dalam QS. An-Nisa ayat 34. Perilaku nusyuz tidak hanya dilakukan oleh istrin melainkan suami juga dapat dikatakan berbuat nusyuz jika suami tidak melakukan kewajibannya dengan baik sebagai suami. Penelitian ini bertujuan menjelaskan modernitas nusyuz antara hak dan KDRT. Penelitian ini menggunakan kajian kualitatif bersifat metode deskriptif analitis. Hasil penelitian menunjukkan bahwa Islam mewajibkan bagi para suami untuk menempuh tiga tingkatan untuk penyembuhan nusyuz istri, pertama berhak memberi nasihat, kedua berhak untuk berpisah tidur dengannya, ketiga berhak memukulnya. Pemukulan tersebut tidak boleh sampai melukai, hukuman ini hendak dimaksudkan untuk menyakiti melainkan untuk memberikan peringatan dan pelajaran bagi istrinya. Selain itu seiring perubahan kondisi sosial masyarakat, maka konsep nusyuz tersebut perlu ditinjau kembali, karena bagi istri yang keluar rumah tanpa seizin suami dianggap sebagai nusyuz tidak sesuai dengan konteks sekarang. Dalam penelitian ini memukul bukanlah termasuk KDRT melainkan dalam ranah hak akan tetapi tidak dianjurkan memukul sampai menimbulkan kekerasan. Maka sejatinya keberadaan UU No. 23 Tahun 2004 terkait KDRT dalam memberikan kenyamanan dan keamanan keberadaan perempuan dari kekerasan baik dari ruang publik maupun dalam rumah tangga
PERLINDUNGAN ANAK SEBAGAI LANDASAN FILOSOFIS DAN SOSIOLOGIS BATAS USIA PERKAWINAN DALAM UNDANG-UNDANG NO.16 TAHUN 2019 PERSPEKTIF MAQĀṣID ASY-SYARĪʻAH JASSER AUDA
Full text linkThe rise of the practice of underage marriages is due to the fact that Law Number 1 of 1974 does not really pay attention to Law Number 23 of 2002 concerning Child Protection which stipulates that what the child says is up to the age limit of 18 years. The indication is the disharmony of child protection norms with the Marriage Law, such as causing many cases of forced marriage of children, threatening the reproductive health of girls, threatening children's rights to education, and discriminating against the fulfillment of rights between men and women. Therefore, with the Law no. 16 of 2019 concerning Marriage is expected to have an impact on child protection related to the age limit for marriage in accordance with maqāṣid ash-syarīʻah.
This type of research is library research with a philosophical and sociological approach. The type of data used in this study is legal material consisting of primary legal materials (constitutional court decisions and laws and regulations), secondary (books, journals). The data analysis method used is descriptive analysis and data collection using documentation studies.
The results of this study indicate that, First, Jasser Auda's maqāṣid asy-syarīʻah view on child protection as the basis for determining the age limit for marriage, namely that Jasser Auda's maqāṣid asy- syarīʻah theory shows that the goal of equalizing the marriage age limit contained in Law No. 16 The year 2019 refers to the concept of child protection as regulated in Law No. 23 of 2002 concerning Child Protection which includes the basic rights of children, the right to protection from violence and discrimination and full justice for children. Second, Jasser Auda's maqāṣid asy-syarīʻah view of the philosophical and sociological foundations contained in the marriage age limit in Law No. 16 of 2019 using six features of the system theory that Jasser Auda optimized the results according to Cognitive, Openness, Wholeness, Interrelated Hierarchy , Multi Dimensionality and Porposefullnes is Law No. 16 of 2019 is in accordance with maqāṣid asy-syarīʻah, realizing the goal of eliminating discrimination against women in accordance with the global era by reforming maqāṣid towards Human Rights, creating equality between men and women, refers to the environment of society, nation and state, such as upholding justice and tolerance, achieving a harmonious family.
Keywords: Child Protectio
INVESTIGATING THE TREND OF EARLY MARRIAGE
Full text linkAlong with the development of increasingly modern times, there is a growing trend of asking for marriage. Many of them are mired in this young marriage tren's problematics for various reasons, both positive and negative. Being too young does not become an obstacle to getting married. Even though marriage is not just a physical matter, it must be viewed from mental readiness. This research focuses on the implications of the trend of youth marriage requests. This research uses a qualitative analysis descriptive-analytical method. The study results show that the trend of young marriage will impact these parties, on the other hand, to avoid adultery and not fall into promiscuity
Arah Politik Majelis Ulama Indonesia (MUI) Serta Pandangan Terhadap Relasi Agama Dan Negara
Full text linkAbstract: The aim of this research is the early history of the formation of the MUI and it is political direction as well as how the MUI views the relationship between religion and the state in national and state life in the country. This article uses a normative and historical juridical approach, the researcher uses descriptive qualitative techniques, namely research based on explanations of the problems regarding the object being studied through analysis and so on. The result of the research are that the MUI’S views on the relationship between religion and the state are reflected in every discourse and attitude of the MUI itself, both through fatwas and decisions issued by the MUI. MUI views that Pancasila as the basic, philosophy and ideology of the nation and state is the rope that binds all citizens of the nation in establishing relations between fellow citizens of the nation. The MUI’s political direction began to be oriented towards the religionizaion of politics in the sense of unification of din wa siyasah, meaning that there is a reciprocal relationship between Islam and the state. The state is a vechile for realizing Islamic values such as justice, humanity and peace. Meanwile, the state needs Islam as a foundation for the development of an advanced and moral society and rejects the separation between religion and state.Abstrak: Tujuan dari penelitian ini adalah bagaimana sejarah awal pembentukan MUI dan arah politiknya serta bagaimana MUI memandang relasi agama dan negara didalam kehidupan berbangsa dan bernegara di tanah air. Artikel ini menggunakan pendekatan yuridis normatif serta historis, penelitian menggunakan teknik kualitatif deskriptif, yaitu penelitian berdasarkan penjelasan-penjelasan dari permasalahan terhadap objek yang dikaji dengan analisa dan lain-lain. Hasil penelitian yaitu pandangan MUI tentang relasi agama dan negara tercermin dari setiap wacana dan sikap MUI itu sendiri, baik melalui fatwa maupun keputusan yang dikeluarkan oleh MUI. MUI memandang bahwa Pancasila sebagai dasar, falsafah dan ideologi berbangsa dan bernegara merupakan tali pengikat seluruh warga bangsa dalam menjalin relasi antar sesama warga negara bangsa. Arah politik MUI mulai berorientasi pada agamaisasi politik dalam arti penyatuan din wa siyasah, artinya bahwa terdapat hubungan timbal balik antara Islam dan Negara. Negara sebagai wahana mewujudkan nilai Islam seperti keadilan, kemanusiaan dan perdamaian. Sedangkan Negara memerlukan Islam sebagai landasan bagi pembangunan masyarakat yang maju dan berakhlak serta menafikan pemisahan antara agama dan negara
