The Cancellation of The Weddings for Pre-Marriage Pregnancy Women: An Evaluation of Decision 24/Pdt.G/2020/Ms. Ban

Marriage annulment is not limited to cases of polygamy without permission, remarriage during the 'iddah period, marriages without a guardian, or coerced marriages could also be annulled. In Decision Number 24/Pdt.G/2020/Ms. Ban, the court annulled the marriage of a minor who were pregnant pre-marriage. This is a normative legal research focusing on statutory regulations and legal concepts to address this issue. Legal sources used include primary, secondary, and tertiary sources, and a qualitative approach was used to analyze the data. The findings of this study indicate that the procedure for requesting an annulment of a marriage involves submitting a request to the Syar'iyah Court along with supporting evidence in the form of documents and the testimony of witnesses who witnessed the marriage event. The panel of judges declared the marriage between the petitioner and the respondent null and void at the conclusion of the trial, rendering the marriage certificate null and void. In addition, the judicial tribunal requested that the Religious Affairs Office (KUA) remove the marriage record from the register book. The reason for annulling a marriage is that it was performed by the sibling of the applicant’s father. However, the applicant’s father did not have the authority to be a marriage guardian because the applicant was an illegitimate child; therefore, he had only a relationship with his mother and her family. Legally, the annulment of the marriage is justified because the marriage between the petitioner and the respondent does not comply with the statutory requirements and conditions. One of the unfulfilled pillars is the lack of a guardian with the authority to solemnize the marriage. Supposedly, the guardian of children conceived outside of marriage should be a judge

Konstruksi Pemikiran Hukum Islam Imam Ahmad Ibn Hanbal: Pendekatan Sejarah Sosial Hukum Islam

Imam Ahmad Ibn Hanbal was one of the Hanbali mazhab philosophers who lived during the Abbasid dynasty. A number of ideas were followed by scholars after him. Though he suffered various rejections from other scholars and even rulers, Imam Ahmad Ibn Hanbal's thought is still relevant to the development of contemporary Islamic law. This article aims to analyze the influence of Imam Ahmad Ibn Hanbal's thinking in the context of the reformation of Islamic law. Data is obtained through the study of documents using descriptive methods and analyzed critically. The results of the research showed that Ahmad ibn Hanbal's strong tendency towards the hadiths undermined the formulation of hadith-based fikih. The intensity of the use of the hadith and the giving of sufficiently strong authority made Ahmad Ibn Hanbal, in the view of some fuqaha, a fuqaha muhadditsin. One thing that became the best practice in Ahmad Ibn Hanbal's character was his diligence in upholding opinions and not being easily influenced by the will of the ruler. This fact can be a reference to the society and the rulers that exist at this time

The Interpretation of the Hadith on the Characteristics of Women and Its Implications for Islamic Law

This study discusses an analysis of the hadith about the characteristics of women and its implications for Islamic law. This article uses a study of the sanad (chain) and matan (wording or contents) of a hadith. It uses the theory of ma'anil hadithor science that discusses the meanings of a hadith, which allows the emergence of a textual and contextual understanding of a hadith. The understanding of a hadith is analyzed from the Islamic law perspective. This study concludes that the sanad (chain) and matan (wording or contents) of this hadith are authentic. The Sanad (chain) is authentic because it continues to the Messenger of Allah, the narrators are fair, dhabit and there is no zyudz or illat found. Nevertheless, this hadith should be understood contextually or symbolically-metaphorically, although there are scholars who understand it textually or literally. The content of the hadith teaches humans that when dealing with women, they should be careful and treat them wisely because their character and nature are like crooked ribs. They should neither be treated harshly because it will break, nor left unnoticed because it will make them go astray. However, the hadith cannot be understood textually because it leads to women subordination; the hadith should be interpreted contextually instead, and by so doing women will be treated equally and fairly. Therefore, it is important to understand this hadith contextually to allow a fair treatment for women and with dignity because it will affect the interpretation of the Islamic law and Islamic teachings in general are maintained

PERAN ULAMA PEREMPUAN DI ACEH (Studi Terhadap Kiprah Perempuan Sebagai Ulama di Kabupaten Bireuen dan Aceh Besar)

This article discusses about the role and position of women scholars in Bireuen and Aceh Besar district in order to see the progress and what areas could be run by women scholars and to look at some obstacles faced in carrying out that role. The goals are to obtain some important infor- mation about the presence of women scholars in both areas, with their certain characteristics. The method used in collecting data that is unstructured interviews with a number of women scholars and comparative study to identify some similar aspects and find the differences between the two districts as the basis of women scholars in Aceh. From the results of this study indicate that although the role and position of women clergy (ulama perempuan) has changed from year to year, but the recognition of the public still places men (Tgk agam) as the dominant figure of scholars in all fields. It is well understood as a social construction that apply fully in the two dis- tricts. Besides, for the women themselves do not have enough confidence to be called as "ulama perempuan". This condition in fact will affect the community recognition. Normally, some roles that are common done by ulama perempuan such as teaching, preaching, teaching rituals of Hajj and implementation burial (jenazah). Meanwhile, in the areas of writing and involved in religious organizations and political parties are still very seldom. It shown that the formation of ulama perempuan from the boarding itself, and the government even non-government parties still do not maximized. So it is needed some serious efforts through socialization and more at- tention later on

Peran dan Fungsi Kelembagaan Mukim dalam Penyelesaian Perselisihan: Analisis Praktek Hukum Adat di Aceh

Mukim is one of the Acehnese customary institutions in charge of resolving disputes that occur in the community. Within Acehnese customary judicial process, the mukim is positioned at the second level after the gampong. One of the mukim's duties de jure, as stipulated in Article 4 letter (e) of Aceh Qanun No. 4/2003 on Mukim Government, is to provide judicial decisions in the event of customary disputes or cases and customary laws. However, the role of mukim has begun to decrease in terms of resolving community problems. The purpose of this study was to investigate the factors that influenced nonoptimal roles of the mukim, the mechanisms used by the mukim in resolving disputes within the Acehnese society, and the philosophical, juridical and sociological values of the dispute settlements implemented by the institutional mukim. The study used empirical legal method to describe the implementation of the laws on the mukim authority in resolving disputes. The study took place in five areas: Banda Aceh, Aceh Besar, Bireuen, Aceh Tengah, and Nagan Raya. The primary data came from interview and FGDs with Keuchik, Mukim, Police, NGOs, and academicians concerning on Aceh customary laws. The secondary data included primary, secondary, and tertiary legal materials. The primary legal material was the Law regulating the Mukim, the secondary ones came from documentation study including books, journals, and research findings in the library on mukim, and the tertiary ones were from dictionaries and encyclopedias. The results of the study showed that the factors causing nonoptimal roles of the mukim included the human resources, poor training and development, lack of funding, and conflict in Aceh. The customary court at the mukim level had similar ways of resolution as that at the gampong. Likewise, the mechanisms to settle were the same i.e., mutual deliberation and mediation. The difference laid only in the procedural systems. In terms of the philosophical values, both mukim and gampong used the win-win solution principle, creating a harmony between the parties involved, saving time, saving cost, having a moment of connecting kinship between people (silaturahim), and following the teaching of Islam. These findings are hoped to provide insights to people to promote dispute settlement through customary institutions i.e., mukim and gampong prior to taking the cases to the police. It is also hoped that the police will not follow-up the case reports that do not use the customary procedures, and that the executive and legislative institutions can initiate a provincial Qanun which is oriented towards the mukim empowerment proportionally and professionally. Further, socialization on such customary practices should be done at every level of the community in order for the public to be more aware of the mukim’s dispute resolution

MEMBACA TAFSIR HERMENEUTIKA OTORITAS KHALED ABOU EL FADL

This paper aims to explain Khaled's thoughts on authority. The emergence of an authoritarian attitude in understanding religious texts is a result of the authority one has in placing a single meaning of a text. This attitude is due to the stagnation of the dialogical relationship between the text, the author and the reader in the realm of Islamic thought. Khaled offers an effort to re-examine the competence of a text, determine the meaning of the text and the attitude of the text reader in expressing the meaning behind the text so that it is in line with the intent of the author of the text. Apart from that, he also offers five requirements that must exist for readers of the text, honesty, sincerity, rationality, thoroughness and self-control.

Divorce Problems and Community Social Capital in Realizing Family Resilience in Aceh

Divorce is a matter that is always fascinating to explore within Islamic law since it affects not only legal but also social and cultural issues. Therefore, various ways are carried out by the community to suppress the divorce rate so that family resilience should be maintained. This study aims to discuss to proleptic divorce practices that occur in Aceh, community response, and the socio-capital in the form of traditional values and religious leaders in Acehnese society to realize family resilience. This is an empirical legal study employing a sociology of law methodology. Interviews and literature reviews were utilized as methods of data collection. The data demonstrated that social changes in Aceh contributed to an increase in divorce rates. The response of the community to divorce is litigation, peudame (reconciling), and non-litigation (through the court). Traditional and gampong (village) officials with cultural and legal authority, such as the keuchik(village head), tuha peut, head Jurong (neighborhood chief), and teungku imuem, are involved in the resolution of disputes. Meanwhile, divorces that cannot be handled by customary means will be moved to the Religious Courts. In the context of legal sociology theory, however, customary and cultural values as social capital in the form of support from traditional and religious leaders can help the maintenance of family resilience

Tinjauan Hukum Islam terhadap Perubahan Talak Tiga Menjadi Talak Satu (Analisis Terhadap Putusan Mahkamah Syar'iyah Banda Aceh Nomor: 0163/Pdt.G/2016/Ms.Bna)

Artikel ini bertujuan untuk mengetahui bagaimana isi putusan Mahkamah Syar'iyah tentang talak tiga menjadi satu sesuai dengan putusan Mahkamah Syar'iyah nomor 0163/Pdt.G/2016/Ms.Bna, pertimbangan hakim Mahkamah Syarâ'iyah Banda Aceh dan dalil-dalil hukum dalam menjatuhkan talak, dan tinjauan hukum Islam terhadap putusan Mahkamah Syar'iyah Banda Aceh tentang perubahan talak. Adapun penelitian ini menggunakan metode deskriptif analisis dengan mengumpulkan data melalui penelitian library research (penelitian keperpustakaan) dan field research (penelitian lapangan). Jenis penelitian ini adalah yuridis normatif. Hasil penelitian ini menyimpulkan bahwa isi putusan Nomor 0163/Pdt.G/2016/Ms.Bna yang mana Penggugat telah menjatuhkan talak tiga terhadap istrinya, namun Majelis Hakim memutuskan memberi izin talak raj'i kepada Penggugat terhadap Tergugat, ini sesuai dengan penetapan Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan, dan Kompilasi Hukum Islam. Adapun pertimbangan hakim menjatuhkan talak tiga menjadi satu dengan berdasarkan Undang-Undang Nomor 7 Tahun 1989 Pasal 65 dan KHI dalam Pasal 118. Dari tinjauan hukum Islam bahwa talak tiga itu tidak jatuh melainkan talak satu dengan berdasarkan hadits Rasulullah saw., di dalam Al-Qur'an juga disebutkan hukum jatuhnya talak tiga, namun tergantung dari niat suami dalam menjatuhkan talak tersebut

Meningkatkan Aktivitas Siswa Melalui Penerapan Model Kooperatif Tipe TGT (Teams Games Tournament)

Penelitian tindakan kelas yang dilakukan untuk meningkatkan aktivitas belajar siswa yang bertujuan khususnya adalah menjelaskan keterlaksanaan RPP, aktivitas siswa, hasil belajar, dan respon siswa selama proses pembelajaran kooperatif tipe TGT. Teknik pengambilan data melalui tes hasil belajar, observasi,  angket, dan dokumentasi. Hasil penelitian dianalasis secara deskriptif kualitatif dan kuantitatif menunjukkan bahwa aktivitas siswa setelah proses pembelajaran meningkat. Temuan penelitian yaitu: (1) Keterlaksanaan RPP selama pembelajaran berkategori sangat baik (2) Aktivitas siswa selama pembelajaran berkategori aktif (3) Hasil belajar siswa dalam pembelajaran berkategori tuntas (4) Respon siswa dalam pembelajaran berkategori baik. Didapatkan simpulan bahwa penerapan model pembelajaran kooperatif tipe TGT efektif dapat meningkatkan aktivitas siswa kelas IX-A SMP Negeri 27 Banjarmasin pada pokok bahasan listrik dinamis

Patah Titi and Substitute Heirs: A Study of Legal Pluralism on the Inheritance System in Aceh Community

This research analyzes the issue of the practice of inheritance of patah titi and substitute heirs in Acehnese society according to the Compilation of Islamic Law (KHI), Islamic jurisprudence (fiqh) and local custom (adat). This empirical legal research uses a legal pluralism approach. Legal pluralism is a theory that analyzes the diversity of laws applicable and applied in the lives of society and the state. Data collection techniques include in-depth interviews and literature review. The findings reveal that the people of Aceh practice a religious legal system, which consists of the KHI, fiqh, and adat in the distribution of inheritance. In the customary law, the practice known as “patah titi” concerns the case of inheritance in which an heir predeceases the testator, thus preventing the heirs’ living descendants from receiving inheritance rights. The customary practice in regards to patah titi bears a similarity to fiqh, in which it does not recognize a substitute heir, as fiqh only recognizes the replacement of the heir’s position. According to ulamas and traditional leaders, the practice of patah titi causes a divergent of opinions in which some agree whereas others do not. Those who disagree are more likely to use the term “will”, meaning that even though grandchildren do not inherit, sometimes they get property by way of a will. Furthermore, substitute heirs as confirmed in the KHI, although unavailable in fiqh and adat literature, are still recognized as they are in accordance with maqāṣid sharīah (the objectives of Islamic law), i.e. for justice and benefit purposes. To conclude, such a practice is a consequence of legal pluralism, which prioritizes harmonization and integration between the three legal systems.   Abstrak: Penelitian ini menganalisis persoalan praktik pewarisan patah titi dan ahli waris pengganti dalam masyarakat Aceh menurut KHI (Kompilasi Hukum Islam), fikih, dan adat setempat. Penelitian hukum empiris ini menggunakan pendekatan pluralisme hukum. Teknik pengumpulan data meliputi wawancara mendalam dan studi pustaka. Temuan mengungkapkan bahwa masyarakat Aceh menganut sistem hukum agama, yang terdiri dari KHI, fikih, dan adat dalam pembagian warisan. Dalam hukum adat, praktik yang dikenal sebagai patah titi menyangkut kasus pewarisan di mana seorang ahli waris mendahului pewaris sehingga mencegah keturunan ahli waris yang masih hidup untuk menerima hak warisan. Kebiasaan patah titi memiliki kesamaan dengan fikih, yaitu tidak mengenal ahli waris pengganti, karena fikih hanya mengenal pengganti kedudukan ahli waris. Para ulama dan tokoh adat berpendapat bahwa praktik ini menyebabkan terjadinya perbedaan pendapat yang ada yang setuju dan ada yang tidak. Mereka yang tidak setuju lebih cenderung menggunakan istilah “wasiat”, artinya meskipun cucu tidak mewarisi, terkadang mereka mendapatkan harta dengan cara wasiat. Selanjutnya ahli waris pengganti yang ditegaskan dalam KHI, meskipun tidak ada dalam fikih dan literatur adat, tetap diakui sesuai dengan maqashid syariah (tujuan hukum Islam), yaitu untuk tujuan keadilan dan kemaslahatan. Kesimpulannya, praktik semacam itu merupakan konsekuensi dari pluralisme hukum yang mengutamakan harmonisasi dan integrasi antara ketiga sistem hukum tersebut.