Law Amendment of Religious Court Year 2006 brought revolutionary change toward the competences of religious court. Law of Religious Court mentioned that Religious Based on the analysis, the judiciary for law subjects who are Muslims or obey to Islamic laws in muamalah matters is done based on Islamic principles. That is what is called as Islamic personalization. This needs to be emphasized that Islamic personalization is an absolute competence in which if it is broken, it will cause right claim become NO (niet ontvankelijke verklaard). Keywords: Islamic personalization, right claim, religious court AbstrakPerubahan UU Peradilan Agama pada tahun 2006 membawa perubahan yang revolusioner terhadap kewenangan yang dimiliki oleh peradilan agama. UU Peradilan Agama menyebutkan bahwa Peradilan Agama berlaku bagi orang yang beragama Islam. Muncul pertanyaa kemudian, apakah hanya orang yang beragama Islam saja yang dapat berperkara di Peradilan Agama, bagaimana dengan orang yang tidak beragama Islam atau bagaimana dengan subyek hukum laianya dalam bentuk badan hukum, apakah mereka dapat berperkara juga. Tulisan ini akan membahas tentang subyek dan obyek tuntutan hak di peradilan agama. Berdasarkan analisis, peradilan bagi subyek hukum yang beragama Islam atau menundukan diri pada hukum Islam dalam permasalahan muamalah untuk diselesaikan dengan mendasarkan pada prinsip-prinsip syariah. Inilah yang kemudoian disebut sebagai personalitas keislaman. Hal ini perlu ditegaskan, mengingat personalitas Keislaman merupakan kompetensi absolut yang apabila dilanggar akan mengakibatkan tuntutan hak menjadi NO (niet ontvankelijke verklaard).
The role of marriage registration (recording) is important particularly in maintaining and protecting the rights of individuals to prove the marriage implementation. Registration of marriage, therefore, is governed by various related rules or regulation. Unfortunately, the registration of marriage is only as a normative one. Meanwhile, most Muslims do not obey the law of marriages arranged by the state because the law is ambiguous, having multi interpretations and difficult to implement. In fact, there are many negative effects emerging from marriage under the hands such as not getting the marriage certificate, and husband, wife and their children not being able to perform civil legal action against the genetic father who has left them. Therefore, marriage under the hand must be prevented with preventive, curative and anticipative measures. In order to produce a law that can respond to the changing demands of time, place, conditions and welfare of the spouses, the maqa>s}id al - shari>ah approach (the purpose of the law) is eligible to apply . Therefore, the government should change the law of registration of marriages that are not relevant to the state of society so that society will feel suitable with the legal registration of the marriage.
Sebagai makhluk yang berkembang biak, sebuah hubungan kedua manusia yang berbeda jenis kelaminnya merupakan sebuah keniscayaan. Oleh karena itu, Islam mengatur hubungan kedua jenis manusia tersebut dengan mensyriatkan pernikahan. Bahkan, pernikahan dikategorikan sebagai ibadah. Dikarenakan pernikahan ibadah, maka Islam datang untuk mengaturnya. Apa yang boleh dan tidak boleh, apa yang harus dan apa yang tidak. Peulis mencoba meneliti ayat yang mengatur sebuah hubungan pernikahan dari ayat-ayat pernikahan yang menyelesaikan konflik dalam konteks pernikahan, sebagaimana pada ayat 3 dari surah al-Nur yang mengatur masalah pra-pernikahan dan 6-9 yang mengatur konflik pasca pernikahan. Penulis menemukan, bahwa keterkaitan antara tafsir ayat 3 surat al-Nur terletak pada identifikasi perempuan pezina yang dimaksud. Sedangkan keterkaitan antara penafsiran ayat 6-9 surat al-Nur dengan asba>b al-nuzu<l-nya adanya kesimpulan bahwa terlaksananya sumpah li’an merupakan solusi terakhir setelah pengakuan tidak didapat dan suami tidak bisa mendatangkan bukti.
The development of technology in the modern era today is so fast and easy to use for the general public, including the information spread through gadgets. Such internet-connected technology makes it easy for users to access information around the world through the most common application for teenagers namely social media. This application is easy to obtain and use, as well as expand the network of teenagers to access information that is educative, recreational and social. This paper discusses the use of social media and its impact on language acquisition in adolescents. The method of data collection uses observation and interviews with students of MTs Negeri Batu, Indonesia. The study results show that the use of social media does not fully have a positive impact on the acquisition of language in adolescents. This research is expected to be a consideration for educators and parents to monitor the use of social media applications for children to contribute more positively.
The contextual interpretation of the h} adi> th is interpretation of h} adi> th in accordance with the background, situation, condition, and the position of Prophet Muhammad in his utterances, deeds, and his provisions in his status as the Messenger of God and relate them with the current context. Some 'ulama> ' of the so-called Reformist Pesantren in Indonesia, 'ulama> ' of Persis Pesantren in Bangil have interpreted misogynic h} adi> ths differently. Some interpret contextually to locate its relevance in contemporary situation, while the rest of 'ulama> ' in that pesantren deny the existence of the idea of misogyny in h} adi> th and thus interpreted the h} adi> ths textually. This article discusses the method, approach, typology in interpreting h} adi> th employed by those 'ulama> '. It turns out that the interpretation of misogynic h} adi> ths at the reformist Persis Pesantren In Bangil could be classified into two approaches; contextual-hermeneutic and metaphoric approach and textual and literal on the other. The two approaches are fluid considering the h} adi> th under discussion.
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