Al-Qadlaya : Jurnal Hukum Keluarga Islam

Penentuan Status Jenis Kelamin Khuntsa Musykil Dan Hukum Pernikahannya Perspektif Madzhab Syafi’i

khoirus Sholeh — 2025-06-30

The handling of ambiguous genitalia cases in Indonesia has not become an issue that is addressed seriously. The large number of such cases in Indonesia tends to be neglected, eventually evolving into complex social problems. In Islamic marriage law—particularly according to the Syafi‘i School, which sets out the conditions required for a man and a woman when entering into marriage—there is no specific detailed provision regarding khuntsa, especially khuntsa musykil. One of the essential requirements for a valid marriage is the presence of a man and a woman; therefore, the marriage rights of a khuntsa musykil still require further and conclusive scholarly study.

This research focuses on two main problems: (1) How is the determination of the gender status of a khuntsa musykil viewed from the perspective of the Syafi‘i School? (2) What is the legal status of the marriage of a khuntsa musykil according to the Syafi‘i School?

This study is a library research that employs various literature sources by examining books, classical Islamic texts, and other relevant materials. The primary sources consist of the Qur’an, hadith, and Syafi‘i jurisprudential works such as Idhāh al-Musykil min Ahkām al-Khuntsā al-Musykil, Nihāyah al-Muhtāj ilā Sharḥ al-Minhāj, Fiqh al-Sunnah, al-Fiqh al-Islāmī wa Adillatuhu, Nihāyah al-Maṭlab fī Dirāyah al-Madhhab, and al-Fiqh al-Minhājī ‘alā Madhhab al-Imām al-Syāfi‘ī. Secondary sources include books that discuss interpretations of the Qur’an and hadith, as well as works that explain laws relating to marriage in general.

The findings of this research show that determining the gender status of a khuntsa musykil from the Syafi‘i perspective can be carried out through several considerations, including examining the functional aspects of the reproductive organs. As for marriage law, the Syafi‘i School divides it into two categories: first, marriage is invalid if the individual’s gender status remains uncertain; second, marriage is considered valid if the gender status has been clearly established. However, if undesirable circumstances arise within the marriage—especially those related to gender—then the right to khiyār (option to annul) and fasakh (dissolution) may be exercised.

Harmonization of Regulations for Issuing Duplicate Marriage Certificates at the East Banjarmasin KUA

Najwa Normadina — 2025-06-30

This study examines the implementation of issuing duplicate marriage books and marriage certificate excerpts at the Office of Religious Affairs (KUA) of Banjarmasin Timur District in relation to the application of the Minister of Religious Affairs Regulation Number 30 of 2024 concerning Marriage Registration. The main problem of this research lies in the inconsistency between the new regulation and its implementation at the KUA level, where some administrative practices still refer to outdated provisions. This study uses a juridical-normative approach with a descriptive qualitative method through literature review, document analysis, and limited interviews with KUA officials. The findings show that the issuance process has not been fully aligned with PMA Number 30 of 2024 due to limited understanding of new procedures and the absence of uniform digital verification systems. However, KUA Banjarmasin Timur continues to strive for effective service and data integrity in fulfilling public administrative needs. The study emphasizes the importance of regulatory harmonization, digital-based data management, and capacity building for KUA officers to ensure legal certainty and efficiency in marriage administration across Indonesia.

Studi Analisis Terhadap Kasus Perceraian Di Bawah Tangan Menurut Pasal 39 Undang Undang Perkawinan No 1 Tahun 1974, Wahbah Az-Zuhaili Dan Imam Syafi’i

Ahmad Hambali Sabang — 2025-06-30

Perceraian di bawah tangan masih menjadi fenomena yang sering terjadi di masyarakat Indonesia, terutama pada komunitas yang memegang kuat tradisi fikih klasik. Praktik ini menimbulkan persoalan hukum karena bertentangan dengan ketentuan Pasal 39 Undang-Undang Nomor 1 Tahun 1974 dan Pasal 115 Kompilasi Hukum Islam, yang mewajibkan perceraian dilakukan di depan sidang pengadilan. Penelitian ini bertujuan menganalisis pandangan hukum positif Indonesia, pemikiran Wahbah al-Zuhaili, dan pandangan Imam Syafi’i terkait perceraian tanpa pencatatan negara, serta mencari titik temu yang dapat mengharmonisasikan ketiganya. Penelitian menggunakan pendekatan kualitatif normatif dengan metode studi pustaka, mengkaji peraturan perundang-undangan, literatur fikih klasik, dan karya ulama kontemporer. Hasil penelitian menunjukkan bahwa ketiga perspektif tersebut sama-sama mengakui keabsahan talak secara agama apabila memenuhi rukun dan syarat. Perbedaannya terletak pada posisi pencatatan: hukum positif menjadikannya syarat mutlak sahnya perceraian secara hukum negara, Wahbah al-Zuhaili menekankan pentingnya pencatatan demi kemaslahatan sosial, sedangkan Imam Syafi’i tidak mensyaratkannya. Dalam konteks modern, pencatatan perlu dipahami sebagai instrumen perlindungan hukum dan pelaksanaan maqashid al-syari’ah, sehingga dapat meminimalkan kerugian bagi perempuan dan anak serta mengurangi praktik perceraian di bawah tangan.

Kata Kunci: perceraian di bawah tangan, hukum positif Indonesia, Wahbah al-Zuhaili, Imam Syafi’i, harmonisasi hukum.

A Kontroversi Pernikahan Rasulullah dengan Siti Aisyah Perspektif Kompilasi Hukum Islam dan UU Perkawinan

Nabila Amalia — 2025-06-30

This study is based on the rampant divorce cases that occurred in East Java, while one of the biggest factors in the soaring divorce rate is the large number of child marriages at an early age. The purpose of this study is to analyze the controversy of the marriage of the Prophet Muhammad and Aisha in the compilation of Islamic law and marriage law number 1 of 1974. This type of research is a type of descriptive qualitative research. The data sources in this study, namely: the primary data is the texts of the hadith, while the secondary data are books, articles and journals that are relevant to the discussion. The data collection technique uses the technique, listen, read and take notes. While in data analysis using Miles and Huberman which consists of; data collection, data reduction, data presentation, and drawing conclusions. The results of this study indicate that according to Islamic Law, the marriage that occurred between the Prophet and Aisha was a marriage based on religious goals, and seen from the maturity of the psyche and thinking, someone who has entered the age of 9 years can already think maturely, so it is not surprising that many in ancient times, people married off their daughters at a very young age. Unlike today, where there are already regulations and the Marriage Law, it is explained that the limit for someone to get married is when the man has reached the age of 18, while the woman has reached the age of 15. Although in the customs and culture of a particular region, it is required to marry off their children at a very young age, parents must still comply with the Constitution and regulations that have been set as the state's principles regarding the age limit for someone to get married to avoid the negative impacts of early marriage