Al-Hukama' : The Indonesian Journal of Islamic Family Law <p><strong><span style="font-family: helvetica; font-size: small;"><span style="font-family: helvetica; font-size: medium;"><span class="tlid-translation translation" lang="en"><span class="" title="">Al-Hukama' : The Indonesian Journal of Islamic Family Law </span></span></span></span></strong><span style="font-family: helvetica; font-size: small;"><span style="font-family: helvetica; font-size: medium;"><span class="tlid-translation translation" lang="en"><span class="" title="">is published by Department of Islamic Family Law (Ahwal Al-Syakhsiyyah) of Faculty of Shariah and Law, Islamic State University Sunan Ampel Surabaya.</span></span></span></span><span style="font-family: helvetica; font-size: small;"><span style="font-family: helvetica; font-size: medium;"><span class="tlid-translation translation" lang="en"><span class="" title="">This journal contains various studies related to all aspects of Islamic Family Law in Indonesia.</span> <span class="" title="">This journal is published twice a year (bianually): June and December.</span> p-ISSN: <a href="" target="_blank" rel="noopener">2089-7480</a> , e-ISSN: <a href="" target="_blank" rel="noopener">2548-8147</a>.</span><br /></span></span><span style="font-family: helvetica; font-size: small;"><span style="font-family: helvetica; font-size: medium;">Address: Jl. Jend. Ahmad Yani 117 Surabaya 60237. Telp. 031-8417418, Fax. 031-8418457. E-mail:</span></span></p> Department of Islamic Family Law (Ahwal Al-Syakhsiyyah) en-US Al-Hukama' : The Indonesian Journal of Islamic Family Law 2089-7480 Pandangan Al-Buthi Terhadap Hukum Mengikuti Program Keluarga Berencana (KB) Berdasarkan Intervensi Negara <p><em>This article aims to discuss al-Buthi's thoughts about the law following a family planning program on state intervention. The family planning program is claimed as one of the strategies to reduce birth rates to avoid high population growth rates. On the other hand, one of the aims of marriage in Islam is to give birth to offspring who can be the successor and prosperity of the earth. Therefore, family planning programs in this context are seen as blocking this noble goal. Al-Buthi, one of the contemporary scholars, has a very dichotomous thought. This study shows that al-Buthi is of the view that family planning law over state intervention for his people is an act that is not in line with the purpose of marriage. That is why, according to al-Buthi the law is haram. Unlike the law, if both husband and wife couples carry out family planning programs through azl or other contraceptives without any intervention from any party, including from the state, then it is permissible as long as the husband and wife's consent and the existence of benefits that are personal to both. The basic thought of al-Buthi is the qiyasi reasoning and the maqasidi reasoning.</em></p> Moh. Mufid Copyright (c) 2020 Al-Hukama' : The Indonesian Journal of Islamic Family Law 2020-12-10 2020-12-10 10 2 195 217 10.15642/al-hukama.v10i2.910 Nafkah Sebagai Konsekuensi Logis Pernikahan <p><em>This research aims to find out what are the forms of zahir (material) and inner (non-material) livelihood that a husband must give to his wife? Is the living provided by the husband because of the obedience of the wife or because of the marriage contract? By using a qualitative approach.</em> <em>Zahir livelihoods are related to basic daily necessities, which can be classified as </em><strong><em>الكسوة</em></strong><em> (clothing), </em><strong><em>الطعام</em></strong><em> (food) and </em><strong><em>السكن</em></strong><em> (board), household costs and maintenance, the cost of children's education.</em> <em>While the inner livelihood can be classified as: 1) Husband teaches the values of tauhid, morality and worship. 2) Husband treats wife well, gently. 3) Husband gives sovereignty to wife to interact with society. 4) The husband gives an explanation of what the wife is lacking. 5) Having an intimate relationship between husband and wife.</em> <em>Livelihood is the logical consequence of the marriage contract, both zahir and inner. Zahir is a gift from the husband that must be given to the wife when the marriage contract is completed, provided that they both exercise their rights and obligations. If a wife does not fulfill her obligations as a wife, then the husband is not obliged to provide zahir support to his wife. Meanwhile, the inner livelihood is the living that the husband must give to the wife from the completion of the marriage contract until the end of the marriage, whether the wife is obedient or not. </em></p> Darmawan Copyright (c) 2020 Al-Hukama' : The Indonesian Journal of Islamic Family Law 2021-02-12 2021-02-12 10 2 218 242 10.15642/alhukama.v10i2.911 Kisah Perempuan Pekerja Migran Indonesia di Hong Kong: Perjuangan untuk Keluarga dan Pendidikan Anak <p>This study aims to describe struggle of Nurdiana and Tira, two Indonesian female migrant workers who work in domestic sector in Hong Kong. They are part of thousands of Indonesian migrant workers in this country. Data from BNP2TKI shows that in 2019 only, there were 70,840 migrant workers placed in Hong Kong. Most of them are women. These women work in informal sectors, particularly domestic works. Using life story method, this research is able to find out that the main reason for both Nurdiana and Tira to work in Hong Kong is to fulfill their family needs and support education of their children. Their children are studying in Pesantren. Life story gives chances to both informants to talk more about their work, their relation with employers, family, friends, and challenges they face, including that of COVID-19. Their stories provide an understanding of the real situation faced by these two family heroes.&nbsp;&nbsp;</p> Wahidah Zein Br Siregar Copyright (c) 2020 Al-Hukama' : The Indonesian Journal of Islamic Family Law 2021-02-13 2021-02-13 10 2 243 270 10.15642/alhukama.v10i2.1063 Tatacara Pemeriksaan Permohonan Dispensasi Kawin Menurut Perma Nomor 5 Tahun 2019 (Analisis Putusan No.0017/Pdt.P/2020/Pa.Lpk) <p><em>Children have the right to choose, whether to marry or not, and when their choice falls to marry, then the biggest thing to be considered is the age, the age that is considered safe and permissible for marriage, from a health perspective, from a psychological perspective, as well as from an economic standpoint. This study aims to see how the judges consideration in deciding marriage dispensation cases, based on the analysis of the judge's decision No.0017 / Pdt.P / 2020 / PA.Lpk. The method used in this research is normative juridical. Indonesia as a State party to the Convention on the rights of the child (Convention on the rights of children) assert, that all actions concerning children undertaken by institutions, social welfare institutions, state or private, courts, administrative authorities or legislative bodies, are implemented in the best interest of the child, to provide protection for children who choose to marry while they are hindered by age</em></p> Muhammad Syukri Albani Nasution Ali Akbar Maimunah Siagian Copyright (c) 2021 Al-Hukama' : The Indonesian Journal of Islamic Family Law 2021-02-17 2021-02-17 10 2 271 294 10.15642/alhukama.v10i2.1061 Ijbar Nikah di Kampung Sidosermo Dalam Surabaya Perspektif Hukum Islam <p><em>This article discusses about the forced marriage in Sidosermo Dalam Surabaya to be analyzed by Islamic law. This research is field research and is qualitative in nature. Data were collected through interviews and documentation, then analyzed deductively. The forced marriage still occurs in Sidosermo Dalam Surabaya. Marriage was motivated by several reasons: the factor of parents' concern for their child, the factor of family relations, the existence of myths, the existence of Syafii's understanding of fiqh that allows the forced marriage, and economic factors. The forced marriage can occur in girls and boys even though they are adults. In Islamic law, all schools of thought think that the permissible marriage permit is for girls who are not yet mature, while for those who are adults or who are widows there is a dispute between the imam of the mazhab. In the KHI, the forced marriage should not occur because the marriage can be carried out with the consent of the two prospective brides.</em></p> Abdulloh Faqih Putro Argo Mokhammad Rizky Khoirul Amin Muh Nurkholis Abdul Rouf Nur Lailatul Musyafa’ah Copyright (c) 2020 Al-Hukama' : The Indonesian Journal of Islamic Family Law 2021-02-23 2021-02-23 10 2 295 318 10.15642/alhukama.v10i2.1048 Tradisi Ngorek Pada Upacara Nyongkolan Perkawinan Adat Sasak Tanak Awu <p>This article discusses the tradition of ngorek at the nyongkolan ceremony in the traditional Sasak Tanak Awu marriage. The ngorek tradition is a tradition which is done in the afternoon when the nyongkolan event is taking place. At the time of the event, the groomsmen perform the tradition of chopping or stabbing one of his own limbs with a sharp weapon such as swords, kris and so on, so that sometimes these activities cause injuries to their limbs. The main focus of the study of this article is why the Sasak Tanak Awu people still practice the tradition of ngorek by using the concept of reasons for the emergence of legal practice in society which was initiated by Satjipto Raharjo, this paper finds that the factors of the Tanak Awu Village community in carrying out the Ngorek tradition are, first, to show off invulnerability, second, attracts girls and third, keeps tradition</p> <p>Artikel ini membahas mengenai tradisi ngorek pada upacara nyongkolan dalam perkawinan adat Sasak Tanak Awu. Tradisi ngorek adalah sebuah tradisi dimana dilakukan pada sore hari ketika acara nyongkolan sedang berlangsung. Pada saat acara tersebut, laki-laki pengiring pengantin melakukan tradisi ngorek dengan cara membacok atau menusuk salah satu anggota badannya sendiri dengan keras menggunakan senjata tajam seperti pedang, keris dan lain sebagainya, sehingga terkadang kegiatan tersebut menyebabkan terjadinya luka-luka pada anggota badan merekaf. Fokus utama kajian artikel ini adalah mengapa masyarakat Sasak Tanak Awu masih melakukan tradisi ngorek dengan menggunakan konsep alasan munculnya praktek hukum dalam masyarakat yang digagas oleh Satjipto Raharjo, tulisan ini menemukan bahwa faktor-faktor masyarakat Desa Tanak Awu melakukan tradisi Ngorek adalah, pertama, untuk memamerkan ilmu kebalnya, kedua, menarik perhatian para gadis dan ketiga, menjaga tradisi.</p> <p>&nbsp;</p> <p>&nbsp;</p> Jamaludin Arif Sugitanata Copyright (c) 2020 Al-Hukama' : The Indonesian Journal of Islamic Family Law 2021-03-01 2021-03-01 10 2 319 348 10.15642/alhukama.v10i2.1087