ISLAMITSCH FAMILIERECHT JOURNAL

Analisis Komparatif Terhadap Efektifitas Mediasi Berdasarkan Perma Nomor 1 Tahun 2016 dan Perma Nomor 3 Tahun 2022 (Studi Kasus di Pengadilan Agama Tanjungpandan Kelas 1B)

Cut Nadita Alfadiah — Mon, 07 Jul 2025 00:00:00 +0700

Due to the Covid-19 outbreak, which has expanded to remote parts of Indonesia, the Supreme Court was compelled to issue Supreme Court Regulation No. 3 of 2022, an article pertaining to mediation, in addition to The supreme court Regulation No. 1 of 2016. The point of view of mediation efficiency is where there is a notable difference.. This research aims to determine which mediation is greater effective to carry out at the Tanjungpandan Class 1 B Religious Court. Descriptive qualitative research techniques are used in this study with a normative nature a juridical approach conducted using literacy-based literature studies and interviews. Final results of this research shows that face-to-face mediation based on Supreme Court Regulation No. 1 of 2016 is considered more effective than Electronic mediation in accordance with Supreme Court Rule No. 3 of 2022. Because it is considered more efficient and easier to understand. Apart from the birth article Regulation No. 3 of 2022 of the Supreme Court since of the appearance of Covid-19, Digital Mediation is not considered mandatory mediation, but rather an alternative. According to the guidelines in the third clause of Supreme Court Rule No. 3 of 2022. Due to the many shortcomings experienced when Electronic Mediation is implemented. Even so, it could be in the future Electronic Mediation will be in the spotlight, this is driven by technological developments and is considered to better support the Mediation process at a low cost, quickly and simply.

Keyword: Mediation, Effectiveness, Religious Courts

Sanksi (Punishment) Berdasarkan Teori Hadd al-A'la: Membentuk dan Membangun Karakter Anggota Keluarga secara Bijaksana dan Tantangan Penerapannya

Misbahul Munir, Muhamad Nurdin, Epandi Epandi — Fri, 25 Jul 2025 09:45:49 +0700

Abstract

Achieving a happy family is the goal of every individual; however, challenges in reaching family happiness still exist. One of the steps that can be taken is to provide sanctions to family members who do not obey the rules, as taught in Islam through the Quran and Hadith. For example, in Surah An-Nisa (4:34), as well as in Hadiths that instruct parents to command children aged 7 to perform prayer, and if they refuse, it is permissible to give a gentle hit as a reminder. This research employs a qualitative method with a descriptive-analytical approach to examine the regulation of giving sanctions within Islam towards family members. The results indicate that sanctions should be carried out through specific stages and have clear boundaries. In practice, sanctions must be administered with gentleness and love; if hitting is necessary, it should not target the face, chest, or stomach. It is also forbidden to hit the child when angry, and the hitting should not be done in one fixed place but moved around so that the child does not feel excessive pain. It is recommended that the second strike be lighter than the first, and most importantly, the act of hitting must not cause physical or psychological harm to the child. The main challenge in applying this theory is that many Muslims still understand religious texts in a less comprehensive manner.

Keywords: Sanctions, Family, Hadd al-A’la

Abstrak

Mewujudkan keluarga bahagia merupakan cita-cita semua individu, namun tantangan dalam mencapai kebahagiaan keluarga tetap ada. Salah satu langkah yang dapat diambil adalah pemberian sanksi terhadap anggota keluarga yang tidak menaati aturan, sebagaimana diajarkan dalam Islam melalui Al-Qur’an dan hadis. Contohnya, dalam Q.S. An-Nisa (4:34), serta hadis yang memerintahkan orangtua untuk memerintahkan anak berumur 7 tahun agar melaksanakan salat, dan jika tidak mau, diperbolehkan memberikan pukulan sebagai bentuk pengingat. Penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif analitis untuk mengkaji pengaturan pemberian sanksi dalam Islam terhadap anggota keluarga. Hasil penelitian menunjukkan bahwa pemberian sanksi harus melalui tahapan tertentu dan memiliki batasan yang jelas. Dalam pelaksanaannya, pemberian sanksi harus dilakukan dengan penuh kelembutan dan kasih sayang, sanksi tersebut sebaiknya diberikan secara bertahap, jika harus memukul, pukulan tidak boleh mengenai bagian wajah, dada, maupun perut, tidak diperbolehkan memukul anak saat dalam keadaan marah, pemukulan juga sebaiknya tidak dilakukan secara tetap di satu tempat, melainkan berpindah-pindah agar anak tidak merasa terlalu sakit, disarankan bahwa pukulan kedua harus lebih ringan dibandingkan pukulan pertama, dan yang terpenting, pemberian pukulan tidak boleh menyakiti anak secara fisik maupun psikologis. Tantangan utama dalam penerapan teori ini adalah masih banyak umat Islam yang memahami teks keagamaannya secara kurang komprehensif

Komparasi Perma Nomor 7 Tahun 2022 dalam Rbg (Tata Cara Persidangan) Dan Panggilan Surat Tercatat KMA Studi Kasus Pengadilan Agama Tanjungpandan Kelas 1B

M. NURUL HUDA HUDA HUDA — Fri, 25 Jul 2025 09:47:41 +0700

This research aims to analyze and compare PERMA No. 7 of 2022 with provisions in the Burgerlijk Rechtsvordering (RBG) Regulations regarding trial procedures and the use of registered letters based on the provisions of the Supreme Court (KMA). The approach used is normative juridical, based on applicable laws and regulations. Apart from that, this research also uses an empirical approach through interviews with religious court employees to gain practical understanding regarding the implementation of these regulations. The research results are expected to provide differences between PERMA No. 7 of 2022 and RBG, as well as the registered letter summons process at the Tanjungpandan Religious Court. Keywords: Perma number 7 of 2022, Registered Letter Summons.

Keywords: PERMA No. 7 of 2022, Burgerlijk Rechtsvordering (RBG), Registered Letter Summons.

Talak di Luar Pengadilan dalam Perspektif Fatwa Mui No. 4 Tahun 2012, Undang-Undang Perkawinan dan Kompilasi Hukum Islam

Andriansyah Andriansyah, Winarno Winarno, Reno Ismanto — Fri, 25 Jul 2025 09:48:56 +0700

Divorce (ṭalāq) is a husband's right to terminate a marriage, based on the Qur'an and Hadith. However, the technical procedures for pronouncing divorce—particularly when declared outside the court—are not explicitly regulated in these primary sources, leading to differing views among the public. In response, the Indonesian Council of Ulama (Majelis Ulama Indonesia, MUI) issued Fatwa No. 4 of 2012, declaring that extrajudicial divorce is religiously valid but must be verified in court proceedings, with the wife’s waiting period (iddah) calculated from the moment the husband declares the divorce.

This study employs a library research method, utilizing primary legal sources such as Fatwa No. 4/2012, the Indonesian Marriage Law, and the Compilation of Islamic Law (KHI), with data collected through documentation and analyzed using descriptive analysis. The results show, first, that according to MUI's fatwa, divorce outside the court is valid under Islamic law. Second, this fatwa contradicts the formal legal system in Indonesia, particularly Article 39 of the Marriage Law and Article 115 of the KHI, both of which stipulate that divorce—whether by ṭalāq or judicial petition—must be carried out before a court session to be legally recognized. Therefore, the MUI fatwa cannot serve as a binding legal basis within the Indonesian legal framework.

Tabungan Syariah dalam Fatwa Dan Perundang-Undangan: Analisis Normatif terhadap Fatwa DSN-MUI dan Undang-Undang No. 21 Tahun 2008

Feby Ayu Amalia — Fri, 25 Jul 2025 09:50:06 +0700

Bank Syari’ah merupakan lembaga intermediasi dan penyedia jasa keuangan yang bekerja berdasarkan etika dan sistem Islam. Khususnya yang etika dan sistem Islam mengarahkan lembaga ini bebas dari bunga (riba), bebas dari kegiatan spekulatif dan perjudian (maysir), bebas dari hal-hal yang tidak jelas (gharar). (dengan demikian lembaga ini berjalan dengan) berprinsip keadilan, dan hanya membiayai kegiatan usaha yang halal yang kesemuanya merupakan prinsip-prinsip perbankan syari’ah, sesuai dengan ketentuan Fatwa. Artikel ini mendiskusikan Tabungan Syariah Dalam Fatwa Dan Perundang-Undangan Bank Syariah. Fatwa dan UU Nomor 21 Tahun 2008 tentang Perbankan Syariah, adanya PBI dan SEBI menunjukkan bahwa eksistensi fatwa DSN-MUI diakui keberadaannya secara hukum. Eksistensi fatwa DSN-MUI semakin kokoh pasca diundangkannya UU Nomor 21 Tahun 2008 tentang Perbankan Syariah. Dalam Pasal 1 angka 12 dari Undang-Undang tersebut secara tegas disebutkan bahwa Prinsip Syariah adalah prinsip hukum Islam dalam kegiatan perbankan berdasarkan fatwa yang dikeluarkan oleh lembaga yang memiliki kewenangan dalam penetapan fatwa di bidang syariah. Hukum dari berinvestasi di Bank Syariah adalah boleh, karena dengan berinvestasi di Bank Syariah secara perlahan kita dapat membantu pemerataan ekonomi dan kesejahteraan ekonomi.