HAK DAN STATUS ANAK SYUBHAT DALAM PENIKAHAN

Abstract: Allah has clearly established all good things that are lawful (halal) or forbidden (haram), and between them there is something called syubhat, where most people fall into it and they do not know whether it is halal or haram. If you do not know whether it is halal or haram will a thing, then will arise a phenomenon called as syubhat. A relationship that was made because there is an element of syubhat, whether that happens to a marriage, called syubhat and then to be fasakh, or occurs in watha' which is also called watha' syubhat and consequently bear a child, the child is then called also with “a syubhat child.” Nasab (bloodline or lineage) of a syubhat child, whether resulting from a watha 'syubhat or a syubhat marriage, is set to his father, or a person who has become his/ her watha', because a marriage whether it is shahih or fasid,  the nasab (lineage) of a child will remains to his/ her watha', not to his mother, because the Islamic law for a syubhat child is different from that of the illegitimate child. Keywords: Syubhat Marriage, Watha' Syubhat, Syubhat Child, Illegitimate Child. Abstrak: Allah sudah menetapkan semua perkara baik yang halal atau haram jelas dan diantara keduanya ada sesuatu yang disebut syubhat, dimana kebanyakan manusia terjerumus ke dalamnya dan mereka tidak tahu apakah itu halal atau haram. Apabila tidak tahu halal dan haram suatu hal, maka akan timbul suatu penyakit yaitu syubhat. Sebuah hubungan yang dilakukan karena ada sebuah unsur syubhat, baik yang terjadi pada sebuah pernikahan yang disebut syubhat dan kemudian difasakh,  atau terjadi pada watha’ yang disebut juga watha’ syubhat dan akibatnya melahirkan seorang anak, anak tersebut pun kemudian disebut pula dengan anak syubhat. Nasab anak syubhat baik yang dihasilkan dari watha’ yang syubhat atau pernikahan Syubhat  tetap kepada bapaknya, atau seorang yang telah mewatha’nya. Karena baik nikah shahih atau fasid nasab anak tetap kepada seorang yang mewatha’nya bukan kepada ibunya, karena anak syubhat hukumnya berbeda dengan anak zina. Kata kunci: Nikah syubhat, Watha’ syubhat, Anak syubhat, Anak zin

FENOMENA KEWARISAN PADA MASYARAKAT BANJAR KALIMANTAN SELATAN

The Banjar people are scattered throughout various districts/cities within the South Kalimantan region. In solving inheritance problems, the community seems to use the compromise method by engineering/modifying the farâidh provisions with consideration of a sense of justice, propriety, and benefit. In fact, in many cases, the excesses are not quite reasonable when they are associated with the four phenomenal inheritance variants explored with a qualitative approach. On this basis, the objectives and research problems are formulated in two focus areas: what is the inheritance phenomenon of the Banjar people of South Kalimantan and the meaning behind it? Through in-depth interviews and participant observation of more than 50 informants, data about inherited assets that are not inherited, mandatory wills that have not yet become applied law, grants that bring good fortune to all daughters of the heirs, and delays in the distribution of inheritance. The results of the research here clearly differ from the previous writings because the answers to the research questions are also analyzed using a sociological approach. Two variants of which are still not following farâidh provisions, and the meaning behind the phenomenon of community inheritance is a manifestation or manifestation of the motto "Jangan Bacakut Papadaan."Masyarakat Banjar tersebar di berbagai daerah kabupaten/kota dalam wilayah Kalimantan Selatan. Dalam proses penyelesaian masalah harta warisan, masyarakat tampak mempunyai kecenderungan untuk melakukan metode kompromi dengan upaya rekayasa/modifikasi antara ketentuan farâidh dengan pertimbangan rasa keadilan, kepatutan, dan kemaslahatan. Padahal dalam banyak hal yang menjadi eksesnya, tidak cukup beralasan ketika dihubungkan dengan empat varian kewarisan fenomenal yang digali dengan pendekatan kualitatif. Atas dasar ini, tujuan dan masalah penelitian dirumuskan pada dua fokus pembahasan: Bagaimana fenomena kewarisan masyarakat Banjar Kalimantan Selatan dan makna di balik itu.? Melalui metode wawancara mendalam, dan observasi partisipan terhadap lebih dari 50 orang informan, ditemukan data mengenai: Harta bawaan yang tidak diwariskan, wasiat wajibah yang masih belum menjadi hukum terapan, hibah yang membawa hikmah keberuntungan bagi semua anak perempuan pewaris, dan penundaan pembagian harta warisan. Hasil penelitian di sini, secara jelas telah membedakan dengan tulisan terdahulu, karena jawaban atas pertanyaan penelitian juga dianalisis dengan menggunakan pendekatan sosiologis. Dua varian diantaranya masih belum sesuai dengan ketentuan farâidh, dan makna di balik fenomena kewarisan masyarakat tersebut menjadi wujud atau manifestasi dari motto “Jangan Bacakut Papadaan.”.    

ANAK ANGKAT DI PERSIMPANGAN HUKUM

History records that the adopted child and the adoption has been known for a long time ago. This adoption can occur due to personal and social interests, such as not having children because of infertility or other reasons, or aimed to assist and uplift the community as a result of the economic downturn. Legal adoption both in Arabia as well as other places such as China and even in Indonesia has a long history, and even in the Arab lands once canceled, While in the prevailed Ducth Colonial law period to Indonesia, no law of adoption

Legalitas Pernikahan Dini Melalui Dispensasi Kawin Pengadilan Agama Di Kalimantan Selatan

AbstractThe high number of early weddings in South Kalimantan, including both hand-arranged marriages and those performed formally with court-provided marriage dispensation services, is the subject of this study. to more thoroughly investigate the legal factors that South Kalimantan religious court judges take into account while handling cases of marriage dispensation. This study attempts to address the issue of early marriage in relation to the court's ability to grant dispensation from marriage as a requirement for legalizing marriage for those who have not reached the legal marriageable age through a constitutional approach, legal sociology, and legal anthropology. The review revealed that the majority of the dispensation petitions submitted had been approved. The judge uses procedural and substantive factors based on laws and regulations to decide the marriage dispensation case, taking into account the facts of the case while also paying attention to the fiqh and the guiding principles of Islamic law, which are derived from the verses of the Koran and hadith. Although there is a perception that judges are quick to grant requests or are thought to play a role in South Kalimantan's legalization of early marriage.AbstrakFokus kajian ini adalah mengenai tingginya pernikahan dini di Kalimantan Selatan baik yang dilakukan dibawah tangan maupun yang dilakukan scara resmi dengan fasilitas dispensasi kawin dari pengadilan. Untuk selanjutnya menelaah secara mendalam pertimbangan hukum hakim Pengadilan Agama di Kalimantan Selatan dalam memproses perkara dispensasi Kawin. Melalui pendekatan konstitusional dan pendekatan sosiologi hukum dan antropologi hukum penelitian ini  mencoba menjawab persoalan pernikahan dini dikaitkan dengan kewenangan pengadilan dalam memberikan dispensasi kawin sebagai syarat untuk melegalkan perkawinan bagi  mereka yang belum mencapai usia minimal kawin. Dari telaah yang dilakukan mendapatkan temuan bahwa sebagian besar permohonan dispensasi yang diajukan adalah dikabulkan. Hakim dalam memutus perkara dispensasi kawin didasarkan kepada fakta persidangan dengan menggunakan pertimbangan prosedural dan substansial yang di dasarkan peraturan perundangan dengan tetap memperhatikan prinsip Hukum Islam yang bersumber dari ayat ayat al Quran dan hadis serta kaidah kaidah fikih. Walaupun ada kesan hakim begitu gampang mengabulkan permohonan atau dianggap ikut terlibat dalam legalitas pernikahan dini di Kalimantan Selatan

SULTAN ADAM LAW IN THE PROGRESSIVE LAW PERSPECTIVE IN BANJAR COMMUNITIES IN THE 18TH CENTURY AD

The Sultan Adam Law provides an important and interesting role in the development of the historyof law in the Banjar land. This happened during the reign of Sultan Adam Al-Watsiq Billah from 1825 to 1857AD. This Law contains matters of religion and worship, issues of Governance Law, Marriage Law, JudicialProcedures, Land Law, and Transitional Regulations. This article discusses the role of the Sultan Adam Lawin the resolution of religious problems in the Banjar community in South Kalimantan and in Progressive law.The findings of this study are that the Law of Sultan Adam became the guide of the judges in deciding cases,becoming a unifying instrument of the kingdom, and an antidote to deviant sect that developed in the 18thcentury AD The Sultan Adam Law also exists as a progressive law, because as a a legal instrument, this lawcan come out of existing traditions and be able to respond to problems that occur in society and always try toconstantly find new meanings and not be bound by absolute meanings. This Law is also able to act as a law thatlives in the midst of society and to meet their needs

Legal Harmonization in the Distribution of Inheritance in the Dayak Ngaju Community in Central Kalimantan, Indonesia

The study aims to seek customary law in the Dayak Ngaju community to become a solution to settlement of inheritance law. Customary law in the Indonesian legal system is one of the doors to the eclecticism of inheritance law which can be developed as part of the construction of national inheritance law, so that there is a process of harmonization and integration of the inheritance law. This research is emperical juridical research using statutory and legal pluralism approaches. The legal pluralism approach aims to examine the harmonization and integration of various legal systems applied in society. The data analyzed came from scientific documents and in-depth interviews with traditional leaders. The results of the research show that there is competition for norms, encounters or conflicts between various legal systems. Some of the reasons that can be put forward are. First, customary law as a sub-system of the customs of the Dayak Ngaju community is an unwritten law that has long existed and has become part of the legal awareness of the Dayak community itself, both in personal, family, group and community life in every activity. Second, the Dayak Ngaju customary inheritance legal system is not a system that stands alone. If the inheritance law system changes, the change will disrupt social cohesion that has been built for a long time. Efforts towards the unification and condification of inheritance laws that apply nationally should be started, in addition to avoiding family conflicts, providing legal certainty, as well as reforming things that are considered unfair in the inheritance law system. It is also a part of legal pluralism which recognizes and provides space for the development of various laws that live in society

Ibn Khaldun's Concept of Law and its Relevance in the Formation of Modern Legal Systems

This article discussed the concept of law in Ibn Khaldun’s thoughts and its relevance in forming modern legal systems. This research used qualitative research methods with data collection techniques through a literature review of Ibn Khaldun’s works and several other relevant sources. The main focus of the research analysis was the concepts of al-’adl law, inheritance law, and justice in law. The results showed that Ibn Khaldun’s thoughts on al-’adl law, inheritance law, and justice in law were highly relevant to forming modern legal systems. The concept of al-’adl law taught that law should be enforced fairly, while the concept of inheritance law provided the basis for developing family law. In addition, Ibn Khaldun’s concept of justice in law had significant implications for the fair and equal enforcement of the law. In conclusion, Ibn Khaldun’s thoughts on law can contribute to forming modern legal systems and new and alternative perspectives for the development of law today. Keywords: kw

Green Economy Financing According to Fiqh Al-Biah as Part of Maqashid Sharia

Economic development in the 20th century had a huge impact on the sustainable development of mankind. On the other hand, however, it has a negative impact on living ecosystems. In many aspects such as the orientation of the interests of sustainable development, the economy and the environment are considered as two opposing aspects. Sustainable Development Based on this, a relatively new concept emerged, namely the green economy. The green economy is a concept that supports human well-being and cares about environmental and ecosystem sustainability in economic development. But on the negative side, economic development can also have an impact on the reduction of natural resources through over-exploitation, industrial pollution, oil, water, and air pollution due to flooding, and the impact on climate change. Islam has an ideal concept of sustainable development. At least there are fundamental rules for supporting sustainable development, namely the implementation of fiqh al-bi'ah based on maqashid sharia for the management of Islamic resources in the economy. Islam has an ideal concept of sustainable development. At least there are basic rules to support sustainable development, namely the application of fiqh al-bi'ah based on maqashid Sharia law to manage Islamic resources in the economy

NASAB ANAK DARI PERKAWINAN SIRI

ABSTRAK Status anak dalam hukum keluarga dapat di kategorikan menjadi dua macam yaitu: anak yang sah dan anak yang tidak sah. Anak sah adalah anak yang lahir didalam atau akibat suatu perkawinan yang sah sebagaimana dijelaskan dalam Pasal 42 Undang-Undang RI Nomor 1 Tahun 1974 tentang Perkawinan yang berbunyi: “Anak yang sah adalah anak yang dilahirkan dalam atau sebagai akibat perkawinan yang sah”, dan anak yang tidak sah adalah anak yang dilahirkan diluar perkawinan yang sah dan perkaewinannya sering disebut sebagai perkawinan/nikah siri.Disebut dengan perkawinan siri karena perkawinan itu dilaksanakan hanya mengikuti ketentuan agama yang bisa dikatakan sebagai kawin bawah tangan dan tersembunyi (siri), ada faktor yang menyebabkan terjadinya perkawinan siri dan diantaranya karena menutup malu keluarga karena calon mempelai telah hamil dan belum berusia dewasa.Anak yang lahir dari perkawinan siri dikatan anak tidak sah karena terlahir dari perkawinan yang tidak sesuai ketentuan hukum perkawinan, akibatnya anak tersebut tidak memiliki hubungan nasab (baca: akte lahir) dari orang tuanya sebagai bentuk bukti nasab yang merupakan hak bagi setiap anak yang lahirDalam Islam untuk menentukan nasab anak dapat dilakukan beberapa cara, diantaranya:Melalui pernikahan yang sahDengan cara melalui pengakuan atau gugatan terhadap anakMelalui pembuktianMelului perkiraan ( Qiyafah)Kata Kunci:   Hukum, Fikih, Perkawinan, Siri, Nasab, Ana

Hukum harta kekayaan perkawinan; studi komparatif fiqih, KHI, Hukum adat dan KUHPerdata

viii.; 180 hal.; ill.; 19 c