MASADIR: Jurnal Hukum Islam

Perlindungan Hak Waris Anak Yatim Dalam Perspektif Hifz al-Mal Terhadap Sengketa Kewarisan Dengan Kerabat (Asabah)

Muhammad Maksum Ali — 2026-04-30

This study examines the protection of inheritance rights of orphaned children within Islamic inheritance law through the perspective of hifz al-m?l as a key principle of maq??id al-syar?‘ah. Inheritance disputes frequently arise in practice despite clear legal provisions, often resulting in injustice toward vulnerable parties. Orphaned children are among the most disadvantaged, even though they hold a primary legal status as heirs due to their direct lineage (nasab). However, their limited legal capacity and social vulnerability often expose them to marginalization and exploitation, particularly in disputes involving extended relatives categorized as ‘asabah. This research employs a normative juridical approach through library research, utilizing primary sources such as the Qur’an, Hadith, and the Compilation of Islamic Law, as well as relevant scholarly literature. The findings indicate that orphaned children occupy a prioritized and legally protected position as heirs that cannot be overridden by other relatives whose rights are conditional. Nevertheless, their inability to manage property independently necessitates the implementation of guardianship (wil?yah) as a mechanism to safeguard and administer their inheritance. From the perspective of hifz al-m?l, protection extends beyond preserving assets to ensuring lawful ownership, fair distribution, and preventing unjust appropriation. The study concludes that safeguarding the inheritance rights of orphaned children represents a realization of hifz al-m?l, where inheritance law functions not only as a system of distribution but also as an instrument of justice that protects vulnerable members within the family structure.

Tinjauan Hukum Islam Terhadap Praktik Penguasaan Hak Atas Barang Jaminan Pada Bank Syari'ah

Dani El Qori — 2026-04-30

The practice of controlling collateral rights in Islamic banks, particularly through the rahn tasjily scheme at PT Bank Syariah Indonesia Tbk (BSI) KCP Gresik Kota Baru, is implemented by submitting asset ownership documents such as SHM, SHGB, and BPKB as financing collateral, while the physical assets remain controlled and utilized by the customer. Based on analytical descriptive field research through observation, interviews, and documentation at BSI GKB, a review of Islamic law based on four schools of thought (madzhab) shows diverse views regarding the legitimacy of such control. This practice is considered most compatible with the Maliki School because it recognizes the concept of qabdh hukmi or legal control over documents to protect the bank's rights as the murtahin. Conversely, the Hanafi School considers this control practice inappropriate because the bank's control is only administrative, while the Syafii and Hambali Schools consider it inappropriate because it requires qabdh haqiqi or actual physical control over the collateral. Although there are differences in perspective in classical fiqh, the implementation of control over collateral at BSI KCP Gresik Kota Baru is legally and formally declared valid and has complied with applicable national regulations, namely DSN-MUI Fatwa Number 68/DSN-MUI/III/2008.

Menakar Ulang Otoritas Keluarga Dalam Penyelesaian Sengketa Pada Sistem Kekerabatan Matrilineal, Patrilineal, Dan Bilateral

Rika Syafitri — 2026-04-30

Family dispute resolution within Indonesia's pluralistic society frequently transcends formal legal mechanisms, relying instead on kinship structures endowed with profound social legitimacy. This article aims to critically examine how diverse kinship systems matrilineal, patrilineal, and parental/bilateral shape the distribution and operation of family authority in conflict resolution. Employing a literature-based research method with conceptual and comparative approaches, the data is analyzed qualitatively. The findings demonstrate that family authority is not a universal given, but rather a social construct dictated by the adopted kinship architecture. In matrilineal societies, authority is exercised through communitarian solidarity represented by the mamak; in patrilineal societies, it is entrenched in a genealogical hierarchy positioning senior male relatives as the central patrons; whereas in bilateral societies, authority is formulated through egalitarian deliberation and consensus involving both maternal and paternal lines. Ultimately, this study posits that family authority serves as the crucial intersection between kinship structures and dispute resolution mechanisms. The effectiveness of conflict resolution is thus determined not merely by formal procedural norms, but by the degree of social legitimacy and acceptance the authority figures command from the disputing parties. Consequently, the family endures as a vital socio-legal institution in preserving social equilibrium and orchestrating dispute resolution within Indonesia's legally pluralistic landscape.

Standarisasi Nusyuz Istri: Analisis Komparatif Empat Mazhab Fikih

Fashihuddin Arafat — 2026-04-30

This study is grounded in the phenomenon of wife’s nusy?z (disobedience), which frequently triggers domestic conflict due to ambiguity in its definition and indicators, often producing subjective interpretations that may harm a wife’s rights or a husband’s legal certainty. This study aims to comparatively analyze the indicators and handling procedures of wife’s nusy?z according to the Hanafi, Maliki, Shafi‘i, and Hanbali schools, and to formulate an objective standardization for contemporary family law. This is a normative legal study using a library-based method with conceptual and comparative approaches. Primary data were drawn from the authoritative (mu‘tamad) texts of each school and analyzed descriptively and comparatively. The findings show that all four schools agree that refusal of marital intimacy (tamk?n) and leaving the marital home without permission constitute core indicators of nusy?z, while differing on thresholds: the Shafi‘i and Hanbali schools recognize psychological behavioral change (at-taghayyur) as an early indicator, the Hanafi school requires concrete physical evidence, and the Maliki school extends the indicators to personal religious obligations. Regarding handling procedures, all four schools agree on a graduated principle (at-tart?b) beginning with admonition, hajru (separation), and non-injurious corrective measures, differing technically in the duration of hajru and the authority of the ?akam (arbitrator). This study contributes an objective, humane, and measurable reconstruction of nusy?z standardization to secure legal certainty while protecting wives’ rights.

Legitimasi Bersyarat Program Makan Bergizi Gratis Dalam Fiqh Kebangsaan: Uji Maslahah, Maqasid Al-Syari’ah, Dan Akuntabilitas Fiskal

Bilal Ramadhan — 2026-04-30

Program Makan Gratis Bergizi ( MBG ) adalah salah satu kebijakan strategis pemerintah Indonesia yang bertujuan untuk meningkatkan sumber daya manusia dengan memenuhi kebutuhan gizi siswa sekolah, balita, ibu hamil, dan kelompok rentan lainnya. Kebijakan ini mengatasi masalah gizi nasional yang terus berlanjut, termasuk angka stunting yang tinggi, wasting, anemia, dan akses yang tidak merata terhadap makanan bergizi. Studi ini meneliti program tersebut dari perspektif fiqh kebangsaan untuk menganalisis kesesuaiannya dengan prinsip Islam maslahah (kesejahteraan umum). Penelitian ini menggunakan metode penelitian kepustakaan dengan pendekatan konseptual dan normatif. Data dikumpulkan dari literatur tentang fiqh siyasah, maq??id al-shar?'ah, peraturan pemerintah, dan sumber akademis yang relevan. Hasil penelitian menunjukkan bahwa program tersebut konsisten dengan tujuan maq??id al-shar?'ah, khususnya dalam melestarikan kehidupan, akal budi, dan generasi mendatang sekaligus meningkatkan kesejahteraan umum. Hal ini juga mencerminkan tanggung jawab negara untuk melindungi hak-hak dasar warga negara. Oleh karena itu, program ini memiliki legitimasi konstitusional dan legitimasi normatif dalam hukum Islam, asalkan diimplementasikan secara transparan, akuntabel, dan berkelanjutan.

Transformasi Fungsi Pembatalan Perkawinan Dalam Hukum Keluarga Islam Kontemporer di Indonesia

Alfiyah Faizatul Arif — 2026-04-30

In Islamic law, the dissolution of marriage is recognized through several mechanisms, namely talaq, khulu', and fasakh. Among these mechanisms, fasakh is closely related to the annulment of marriage in contemporary Islamic family law because both are based on specific legal grounds for ending the marital relationship. As society and the family law system develop, the function of annulment of marriage has undergone a transformation. Annulment of marriage is no longer understood solely as a corrective mechanism for marriages that do not meet legal requirements, but also as an instrument to respond to various deviant marital practices, such as falsification or concealment of identity, concealment of marital status, and violations of marital law provisions. This article aims to analyze the transformation of the function of annulment of marriage from the perspective of contemporary Islamic family law in Indonesia. This research is a normative legal research with a conceptual approach and a sociological perspective of Islamic law based on library studies. Data were obtained through a review of Islamic family law literature, legislation, the Compilation of Islamic Law, and relevant academic literature. The research findings indicate that marriage annulment has undergone a functional transformation from a mechanism for resolving marriages based on specific legal grounds to an instrument for protecting rights, providing legal certainty, enforcing orderly marriage administration, and preventing various deviant marital practices. This transformation demonstrates that Islamic family law is dynamic and responsive to social change without neglecting the basic principles of sharia.