Kewajiban Terhadap Anak Setelah Putusnya Perkawinan (Studi Kasus Perdata Reg: No. 264/ Pdt.G/2013/Pa.Tba)

Penelitian ini bertujuan untuk mengetahui kewajiban terhadap anak setelah putusnya perkawinan menurut undang-undang perkawinan dan KHI studi kasus perdata Reg : No.264/pdt.G/2013/PA.Tba. Pada kenyataannya untuk rentang waktu tahun  terakhir 2014 telah menerima 752 perkara dalam 11 jenis, dengan didominasi untuk cerai gugat mencapai 724 perkara atau sama dengan ( 96,28% ). Seluruhnya telah diproses dan selesai dalam berbagai produk yaitu diputus dengan dikabulkan 597 perkara atau sama dengan (82,46%), angka ini adalah angka yang sangat spektakuler dalam persoalan rumah tangga muslim, padahal ajaran Islam memandang bahwa perceraian adalah suatu perbuatan yang sangat tidak terpuji (dibenci Allah) karena dengan perceraian bukan berarti berakhir segala masalah rumah tangga, akan muncul lagi dampak lain sebagai kausalisasinya seperti masalah pemeliharaan dan perlindungan anak dan harta bersama. Dari sekian jumlah perkara perceraian alasan perkara atau faktor persengketaan yang dijadikan sebagai pokok masalah adalah “percekcokan/syiqoq” dan “tidak bertanggung jawab/taklik talak”,  mencapai 562 perkara sama dengan (77,62%) kondisi ini adalah cerminan tidak siapnya pasangan suami istri untuk membangun rumah tangga yang ideal”sakinah,mawaddah” dan” rahmah” Namun demikian, pada kali ini penulis mengangkat satu kasus perkara untuk dianalisis yaitu Reg: No. 264/Pdt.G/2013/PA.Tba yang telah inkracht dalam penyelesaian hukum yang dilakukan oleh Pengadilan Agama Tanjung Balai

Analisis Pernikahan Wanita Hamil Diluar Nikah Menurut Mazhab Syafi’i Dan Kompilasi Hukum Islam

AbstractThis study aims to determine the legal comparison between the KHI, Law no. 1 of 1974 and Imam Syafi'i against the law of marriage for pregnant women. The approach used in this research is qualitative. The method used in collecting data is interview. Data analysis in this research is descriptive. The results of the study show that the legal comparison of marrying pregnant women in the KHI, Law no. 1 of 1974 and Imam Shafi'i is from a legal relationship, The law is equally allowed to marry pregnant women. While the difference lies in the person who married the pregnant woman. In the KHI, Law no. 1 of 1974 it is stated that the person who marries a pregnant woman out of wedlock is the man who impregnates her. Meanwhile, according to Imam Shafi'i, it is permissible for a man to marry a pregnant woman who does not impregnate her. In terms of children's lineage, in the KHI and Law no. 1 of 1974 it is stated that the lineage of a child is classified to its mother, there is no limit on the time the child is born, it is classified to the mother and there is no restriction on the time the child is born, which is 6 months. If less than 6 months the child is born then the lineage of the child is classified to its mother. In terms of inheritance rights of children born out of wedlock, both in the KHI, Law no. 1 of 1974 and Imam Shafi'i both did not inherit. Keywords :   Marriage, pregnant women, out of wedlock, Syafi’I and the Compilation of Islamic law AbstrakPenelitian ini bertujuan untuk mengetahui perbandingan hukum antara KHI, UU No. 1 Tahun 1974 dan Imam Syafi’i terhadap hukum perkawinan wanita hamil diluar nikah. Pendekatan yang digunakan dalam penelitian ini adalah kualiatif. Metode yang digunakan dalam mengumpulkan data adalah interviu. Analisis data dalam penelitian ini adalah deskriptif. Hasil penelitian menujukkan bahwa perbandingan hukum menikahi wanita hamil dalam KHI, UU No. 1 Tahun 1974 dan Imam Syafi’i adalah dari persaaan hukum, hukumnya sama – sama membolehkan menikahi wanita hamil. Sedangkan perbedaannya terletak pada orang yang menikahi wanita hamil tersebut.Di dalam KHI, UU No. 1 Tahun 1974 dikatakan bahwa orang yang menikahi wanita hamil di luar nikah adalah pria yang menghamilinya. Sedangkan menurut Imam Syafi’i adalah yang menikahi wanita hamil tersebut boleh pria yang bukan menghamilinya.Dari segi nasab anak, dalam KHI dan UU No. 1 Tahun 1974 disebutkan bahwa nasab anak digolongkan kepada ibunya tidak ada pembatasam waktu kelahiran anak digolongkan kepada ibunya dan tidak ada pembatasan waktu anak lahir yaitu 6 bulan. Jika kurang dari 6 bulan anak itu lahir maka nasab anak digolongkan kepada ibunya. Dari segi hak waris anak yang lahir di luar nikah baik dalam KHI, UU No. 1 Tahun 1974 dan Imam Syafi’i sama – sama tidak mendapat warisan. Kata Kunci : Pernikahan, wanita hamil, diluar nikah, Syafi’I dan Kompilasi Hukum Isla

Analisis Yuridis Putusan Hakim Atas Pembatalan Perkawinan Akibat Suami Memalsukan Status Jejaka

This study aims to determine the decision of the Religious Court Judge on the annulment of marriage due to the husband falsifying the status of a boy using Case Number: 686/pdt.G/2021 /PA.KIS) and to find out the consequences of the Religious Court Judge's decision on the cancellation of marriage due to the husband's status using the Case Number: 686/pdt.G/2021/PA.KIS). In this study, qualitative research is used in the form of library research, namely examining the decision of Case Number: 686/pdt.G/2021/PA.KIS at the Kisaran Religious Court. The method used in this study is a normative rule research method. Research on normative rules or research on library rules is a regulatory research conducted by examining library materials or secondary data. the existence of falsification of self-evidence, namely still the status of a person's husband & claiming to be a young man in a marriage between Respondent I and Respondent II, then the marriage is declared null and void because it is proven true & Respondent II has no objections if the marriage is annulled. for the party whose marriage was annulled, it returned to its original status because the marriage was believed to have never existed and the Marriage Certificate Number 147/11/VII/2018 dated July 25, 2018 was declared to have no legal force. about the falsification of self-evidence or crimes against marriage. Article 279 explains that Defendant I & Defendant II are threatened with imprisonment for a maximum of 5 years

Implementation of Hadith on Gender Towards Female Family Leaders in the PEKKA Group (Empowering Women Family Leaders) in Asahan District

Social life can not be separated from a leadership even to the realm of the family. Leaders in the household have been regulated by state regulations, namely KHI and Law no. 1 year 74 states that "men are heads of families and women are housewives" and is reinforced by religious arguments, one of which is QS. Annisa: 34. However, the reality is that the women are the head of the family (PEKKA) in Asahan Regency, the wives are the heads of the family while the husbands are partly unemployed, die or are seriously ill. For this reason, this research was conducted to provide a religious understanding of gender traditions to the PEKKA group, and enlightenment on other religious arguments so that they understand their rights and obligations as a wife as well as husbands who are still there to know their rights and obligations as well. This paper uses a literature review and field qualitative research, where the main objective of this research is to contribute gender traditions to female heads of household (PEKKA) that religion also provides an explanation that leaders can also be held by women with existing provisions. Men and women are also partners with the applicable rights and obligations. The author finds that some of the PEKKA groups and their husbands do not understand the gender arguments, so that there are many inequalities