Until now, there have been 100 fatwas issued by the DSN-MUI. In ayah (3) of Law No. 21/2008 concerning Islamic Banking, it is explained that the fatwa referred in ayah (2)

Divorce is breaking the ties of marriage and ending the husband and wife relationship. According to Fiqh law, divorce is considered legally binding when a husband pronounces the word talaq to his wife clearly and figuratively. Meanwhile, according to the Marriage Law, it is explained that divorce can only be carried out before the court after the court concerned tries and fails to reconcile the two parties. The focus of the problem in this study is: (1) What is the status of divorce outside the court according to fiqh law and positive law? (2) Which is used as a guideline between the two divorce proceedings on the termination of marriage? The type of research conducted by the author is field research using qualitative methods. The analysis used is the descriptive analysis method. The number of respondents in this study was five people with the category of divorce outside the court. Based on the method used in the study, it was concluded that the divorce handed down out of court was legal, according to fiqh, so that the marriage broke up by fiqh rules. However, the divorce is not legal according to positive law in Indonesia, so that in the eyes of positive law, the marriage has not been broken, and the positive law that applies in Indonesia is used as a guide to the dissolution of marriage because the legal consequences arising after the divorce are more clearly regulated so that obligations and rights that arise after the divorce is more secure.Abstract: Talak adalah melepaskan ikatan pernikahan dan mengakhiri hubungan suami istri. Menurut hukum Fikih perceraian dianggap jatuh hukumnya ketika seorang suami mengucapkan kata talak kepada istrinya baik secara jelas maupun kiasan. Sedangkan menurut Undang-Undang Perkawinan dijelaskan bahwa perceraian hanya dapat dilakukan di depan pengadilan setelah pengadilan yang bersangkutan berusaha dan tidak berhasil mendamaikan kedua belah pihak. Fokus masalah dalam penelitian ini adalah: (1) Bagaimana status talak di luar pengadilan menurut hukum fikih dan hukum positif? (2) Manakah yang dijadikan pedoman antara dua proses perceraian terhadap putusnya perkawinan? Jenis penelitian yang dilakukan penulis merupakan penelitian lapangan (field research) yang menggunakan metode kualitatif. Analisis yang digunakan adalah metode analisis deskriptif. Jumlah responden dalam penelitian ini sebanyak lima orang dengan kategori melakukan penceraian di luar Pengadilan. Berdasarkan metode yang digunakan dalam penelitian dihasilkan kesimpulan bahwa, talak yang dijatuhkan di luar pengadilan adalah sah menurut fikih, sehingga perkawinannya putus sesuai dengan aturan fikih. Namun perceraian tersebut tidak sah menurut hukum positif di Indonesia, sehingga di mata hukum positif perkawinannya belum putus dan hukum positif yang berlaku di Indonesia yang dijadikan sebagai pedoman terhadap putusnya perkawinan, dikarenakan akibat hukum yang ditimbulkan setelah terjadinya perceraian lebih diatur dengan jelas, sehingga kewajiban dan hak yang timbul setelah terjadinya perceraian lebih terjamin.

Dewasa ini, isu yang paling sering dimunculkan kaum feminis Barat adalah berkaitan dengan pekerjaan domestik, persoalan nafkah khususnya dalam teks klasik kitab-kitab fiqh yang menurut mereka memposisikan perempuan sebagai pihak penerima seolah-olah ia diberi upah atas pekerjaan domestiknya. Untuk mencounter isu negatif tersebut Murtaḍhā Muṭhahhari dan Faqihuddin Abdul Kodir mencoba menggunakan pendekatan baru dalam melakukan reintepretasi terhadap teks al-Qurr’ān. Metodologi terbaru kedua feminis muslim tersebut di klaim sebagai pendekatan yang paling relevan dewasa ini. Melalui teori latarbelakang tersebut kemudian dalam kajian ini dapat dipertanyakan beberapa hal berikut: (1) Bagaimana gambaran deskriptif persoalan nafkah perspektif Murtaḍhā Muṭhahhari? (2) Bagaimana gambaran deskriptif persoalan nafkah perspektif Faqihuddin Abdul Kodir? Bagaimana kontekstualisasi persoalan nafkah perspektif Murtaḍhā Muṭhahhari dan Faqihuddin Abdul Kodir? Pendekatan yang digunakan oleh penulis adalah analisis komparatif-deskriptif. Berdasarkan analisis pemikiran kedua tokoh feminis muslim tersebut didapatkan kesimpulan sebagai berikut; (1) Murtaḍhā Muṭhahhari dalam konsep nafkah berpendapat bahwa nafkah merupakan tanggung jawab laki-laki. Namun, tanggung jawab tersebut tidak berdasarkan superitotas laki-laki atas perempuan melainkan bentuk perpaduan antara landasan prinsip kesamaan dengan unsur kodrat alamiah laki-laki dan perempuan. (2) Berdasarkan metodologi mubādalah Faqihuddin Abdul Kodir menyimpulkan bahwa persoalan nafkah merupakan urusan keduanya dalam kehidupan keluarga, keduanya saling bertangung jawab dalam urusan nafkah keluarga. (3) Dalam kontekstualisasi pemikiran kedua feminis tersebut di atas didapatkan sintesa pemikiran bahwa prinsip kesalingan (mubādalah) haruslah tetap dalam bingkai prinsip persamaan sehingga tetap mempertahankan prinsip keadilan universal dalam al-Qur’ān.

This article discusses the change in the characteristics of fatwas from classical fatwas to contemporary fatwas, especially Islamic economic fatwas in Indonesia when compared to previous ulama fatwas. From the results of this study, the authors conclude that the change in the characteristics of the DSN-MUI fatwa lies in; a) fatwa which has binding legal force based on the Law; b) fatwa is intended specifically for financial institutions and special authorities in the field of sharia economics; c) fatwa is no longer an answer to a question but an active response from DSN-MUI.

The purpose of this paper is to criticize the Constitutional Court Decision Number 18 / PUU-XVII / 2019, which determines that the phrases "executorial power" and "are the same as court decisions having permanent legal force" in Article 15 paragraph (2) of Law Number 42 of 1999 concerning The Fiduciary Guarantee contradicts the 1945 Constitution. From the norms contained in this article, there is a power of execution that the fiduciary security holder can carry out (creditors), which then causes many problems, both related to the constitutionality of norms and implementation. Thus, the authors question two things, first how is the juridical analysis of the Constitutional Court decision No. 18 / PUU-XVII / 2019 regarding breach of contract in the fiduciary agreement? Second, what is the juridical implication of MK Decision No. fiduciary? The writer's research type is library research, a literature study (library research) with a descriptive qualitative research type. The data collection technique used was documentation techniques, and the approach method used in this study was juridical normative. The results of this study conclude that 1) The Constitutional Court's decision has not provided a sense of justice as in Article 27 paragraph (1) and Article 28D paragraph (1) of the 1945 Constitution, because in this Constitutional Court decision gives more exclusive rights to the debtor because in this case, the creditor does not get legal protection rights in the event of undesirable things (2) This decision has implications for various parties, namely the Court, which now often receives requests for execution and the process will be lengthy, for notaries must add and clarify default clauses in detail. For business people whose creditors (fiduciary recipients) cannot carry out unilateral execution of the object of fiduciary security but must submit a request for performance to the Court. There is a concern that lousy faith will occur from the community's debtor when the creditor is submitting a request for execution to the Court.