<p dir="ltr"><span id="docs-internal-guid-41f11696-7fff-db33-7f42-a6fcf5441a61"><span>A Compilation of islamic law “Kompilasi Hukum Islam”, which was ratified through Presidential Instruction (or now decree) No. 1 of 1991, is a modern codification of Islamic individual and family law that becomes the standard of judges' reference in resolving cases in religious courts. One of the critical parts of KHI is inheritance, which is the main focus of this paper. The article on inheritance in KHI is interesting for further review because it has a different legal provision to fiqh or qanun. Through the study of libraries with a philosophical approach, this paper intends to analyze the provisions that become a barrier to inheritance from the perspective of Maqāṣid al-Sharia. This study shows that the obstacles to obtaining inheritance for reasons of persecution and slander, as mentioned in article 173 KHI, are some barriers to one obtaining inheritance that are not discussed as a barrier to inheritance in the classic fiqh book of severe persecution and slander. Through literature research, it is understood that the decree of persecution and slander is a barrier to inheritance in line with the Maqāṣid al-Sharia, namely to protect the soul (hifz al-nafsi), then guard the property (hifz al-māl) and further maintain self-respect (hifz al-'Ird) Thus. However, severe persecution and slander are not listed in classical Islamic jurisprudence as a barrier to inheritance. With the study of Maqāṣid al-Sharia, these two things are very appropriate to be applied in the rule of inheritance law, especially in Indonesia, so that these two acts cause very much harm to the victim (heir).</span></span></p><div><span><br /></span></div><br /> <br />“Kompilasi Hukum Islam”, yang disahkan melalui Instruksi Presiden No. 1 Tahun 1991, merupakan kodifikasi modern hukum perseorangan dan keluarga Islam yang menjadi standar rujukan para hakim dalam menyelesaikan perkara di pengadilan agama. Salah satu bagian penting KHI adalah kewarisan, yang menjadi fokus utama dalam tulisan ini. Pasal tentang waris dalam KHI menarik dikaji lebih lanjut karena memiliki ketentuan hukum yang berbeda dengan fiqh atau qanun. Melalui studi pustaka dengan pendekatan filosofis, tulisan ini bermaksud menganalisis ketentuan yang menjadi penghalang warisan dari perspektif Maqāṣid al-Syarī’ah. Hasil studi ini menunjukkan bahwa halangan mendapatkan warisan karena alasan penganiayaan dan fitnah, sebagaimana yang disebutkan dalam pasal 173 KHI terdapat beberapa penghalang seseorang mendapatkan hak waris yang tidak dibahas sebagai penghalang kewarisan dalam kitab fiqh klasik yaitu penganiayaan berat dan fitnah. Melalui penelitian kepustakaan, dipahami bahwa ketetapan penganiayaan dan memfitnah sebagai penghalang kewarisan sejalan dengan Maqāṣid al-Syarī’ah yakni yakni untuk menjaga jiwa (hifẓal-nafsi), kemudian  menjaga harta (hifẓal-māl) dan selanjutnya menjaga kehormatan diri (hifẓ al-‘Irḍ) Maka, sekalipun penganiayaan berat dan fitnah tidak tercantum dalam fiqh klasik sebagai penghalang kewarisan, namun dengan kajian Maqāṣid Syarī’ah, kedua hal ini sangat pantas diterapkan dalam aturan hukum waris, khususnya di Indonesia. Hal ini disebabkan karena dua perbuatan ini menyebabkan sangat banyak mudarat kepada korban (pewaris).

<p align="justify">Murabahah is one of the contracts and products at BMT Agam Madani. This product is financing that is in great demand and is liked by the public. Murbahah contracts cannot be avoided when problematic financing occurs which is favored by interested parties from the community indirectly and contains risks. This study aims to describe the use of the execution method to overcome problematic financing in Murabaha contracts. The method used is a qualitative method with a case study approach. The source of data is done by looking at the social situation regarding problematic financing to the point of saturation. Data collection techniques were carried out using in-depth interviews, namely interview guides aimed at customer informants and BMT employees, besides that they also made observations. The results found from the research that the settlement of problematic financing at BMT Agam Madani is classified into two forms, if there is good faith from the customer, then a rescheduling is carried out. If the customer is not good enough, a warning letter will be given up to three times and ends with execution in the form of submitting debt guarantees. This is done because the letter of guarantee signed by the parties is entered into as a deed of acknowledgment of debt which is classified as an authentic deed and execution as an execution of the payment of a sum of money.</p>

Kekerasan seksual adalah jenis kejahatan yang sangat berdampak kepada korban. Pada umumnya kekerasan seksual terjadi dalam lingkup keluarga. Hukum keluarga Islam di Indonesia memiliki aturan khusus, namun tidak cukup memberikan solusi kepada korban. Studi fenomenologi ini bertujuan membuktikan adanya perlindungan hukum keluarga Islam di Indonesia dan menemukan bentuk-bentuk perlindungannya kepada korban tindak kekerasan seksual. Penelitian ini menggunakan metode kualitatif, mengumpulkan data-data pustaka dan menganalisisnya secara analitif deskriptif. Penelitian ini membuktikan adanya perlindungan hukum keluarga Islam di Indonesia terhadap korban tindak kekerasan seksual dalam rumah tangga. Bentuk perlindungan hukum tersebut adalah secara preventiv dan represiv. Secara preventiv adalah pasal 80 angka (2) KHI bahwa suami wajib melindungi, memenuhi kebutuhan isteri dan ketentuan ta'lik talak sebagai jalan terbaik dan antisipasi apabila kemudian hari suami melakukan kekerasan termasuk tindakan kekerasan seksual. Secara represiv adalah isteri berhak menggugat cerai suami (Pasal 19 huruf d Undang-Undang Nomor 1 Tahun 1974 dan Pasal 116 huruf d KHI) dengan alasan nusyuz. Studi ini menyimpulkan bahwa meskipun KHI dan UU tidak menjelaskan hukum suami yang nusyuz namun norma hukum keluarga Islam secara eksplisit telah mengatur bahwa hak perempuan melindungi dirinya dari kekerasan seksual bukan hanya sebatas otoritas pribadi tetapi sudah menjadi otoritas hukum agama dan negara (dalam hal ini pengadilan) sekaligus.

Marriages are required to be registered under the provisions of Law Number 1 of 1974, specifically Article 2. This registration plays a crucial role in establishing the legality of marriages and enables the utilization of different associated benefits. Meanwhile, unregistered marriages give rise to a range of legal issues, including uncertainties regarding lineage, concerns related to maintenance, and inheritance rights. In line with the Ministry of Home Affairs Regulation Number 109 of 2019 regarding Population Administration, couples involved have the option to obtain important documents such as the Population Identification Card (KTP), Birth Certificate, and Family Card (KK) by signing a Statement of Absolute Responsibility (SPTJM). This situation raises significant concerns regarding the legal implications of unregistered marriages. Therefore, this study aimed to employ an empirical legal approach with qualitative methods and obtained data through interviews, observations, and documentation. The data analysis used Miles and Huberman's method to uncover the meaning within Ministry of Home Affairs Regulation Number 109 of 2019 regarding Unregistered Marriages and unveiled the ambiguity in understanding the true meaning. Furthermore, a study conducted in Dharmasraya Regency in 2021 discovered the issuance of 69,144 Family Cards by the Directorate General of Population and Civil Registration, and 22,453 (32.47%) were unregistered marriages. Only 194 individuals applied for validation (isbat) within 3 years, where 101, 27, and 66 were accepted, rejected, and revoked, respectively. In conclusion, the community perceived their marriages to be legal due to the issuance of Ministry of Home Affairs Regulation Number 109 of 2019, even though the SPTJM did not legalize the concept or hold legal authority over the consequences.

Tulisan ini bertujuan untuk melihat bagaimana implikasi Undang-Undang Informasi dan Transaksi Elektronik (UU ITE) terhadap kerukunan kehidupan beragama di Indonesia. Penelitian ini menggunakan pendekatan normatif sosiologis dengan data primer adalah UU ITE dan kasus-kasus di media yang berkaitan dengan ujaran kebencian, penistaan agama, dan persoalan intoleransi lainnya. Tulisan ini berpendapat bahwa secara normatif, peraturan tersebut telah mencoba membangun kehidupan beragama yang harmonis di masyarakat dengan menegaskan pada pasal 28 ayat (2) tentang larangan menimbulkan rasa kebencian dan permusuhan antara sesama. Meskipun demikian, dalam tataran sosiologis, peraturan ini belum berjalan sesuai fungsinya, sehingga belum berdampak positif bagi keharmonisan kehidupan beragama di Indonesia. UU ITE muncul ketika “telah dilanggar” bukan pada tataran “peredam”. Hal ini disebabkan masih terdapat beberapa frasa undang-undang yang belum tegas dan masih menimbulkan multitafsir. Hal yang terjadi kemudian adalah aksi saling lapor atau ajang balas dendam dengan menggunakan UU ITE sebagai dasar. Pada akhirnya, kerukunan kehidupan beragama di Indonesia belum tercapai dengan baik. Kata Kunci: UU ITE, kerukunan, kehidupan beragama   This paper aims to see how the Electronic Information and Transactions Law (ITE law) affects religious harmony in Indonesia. This study uses a sociological normative approach with the primary data being the ITE Law and cases in the media related to hatred, blasphemy, and other tolerance issues. This paper argues that normatively, the regulation has tried to build a harmonious religious life in society by affirming Article 28 paragraph (2) concerning the prohibition of causing hatred and enmity between others. However, at the sociological level, this regulation is not yet in accordance with its function, so it does not have a positive impact on religious life in Indonesia. The ITE Law appears when it "has been violated" not at the "silencer" level. This is because there are still several legal phrases that are not yet firm and still lead to multiple interpretations. What happened then was an act of mutual reporting or revenge using the ITE Law as a basis. In the end, the harmony of religious life in Indonesia has not been achieved properly. Keywords: UU ITE, harmony, religious life