Penelitian bertujuan untuk mengetahui hukum tradisi segheh menurut ‘urf dan maslahah mursalah. Tradisi segheh sendiri adalah praktik pemberian materi berupa uang, hewan (kerbau atu sapi), emas ataupun benda-benda berharga yang diberikan dari pihak laki-laki pada pihak perempuan. Segheh diberikan laki-laki pada awal mengambil gadis Lampung Pepadun marga Anak Tuha. Segheh diberikan atas kesepakatan antara laki-laki dan perempuan dimana kedudukan segheh menurut adat disamakan dengan mahar menurut hukum Islam. Pemberian segheh didasarkan pada status sosial atau Pendidikan calon mempelai wanita. Padahal dalam ketentuan hukum Islam penentuan mahar didasarkan atas kesederhanaan dan kemudahan. Penelitian ini berbasis lapangan dengan teknik pengumpulan data melalui wawancara dengan tokoh adat dan pelaku segheh, observasi dan dokumentasi. Tradisi segheh dalam perspektif ‘urf dan maslahah mursalah dinilai ada dampak kemudaratan yang cukup banyak, seperti: menumpuknya hutang suami istri dan juga keluarga, sebab tradisi segheh yang sifatnya wajib dalam pernikahan adat Lampung Pepadun marga Anak Tuha memaksa calon mempelai pria untuk melaksanakannya. Jika kondisinya adalah dalam keterbatasan kemampuan keuangan yang menyebabkan pihak laki-laki mencari uang dengan banyak cara diantaranya dengan berhutang, bahkan tidak sedikit yang menjual atau menggadai aset pokok. Kemudaratan yang terdapat dalam tradisi segheh menyebabkan tradisi segheh termasuk ke dalam kategori ‘urf fasid danmaslahah mulghah. Untuk itu tradisi segheh yang dipaksakan padahal secara kapasitas pihak calon mempelai pria suami tidak mampu memenuhi harus ditiadakan karna hal tersebut lebih banyak mendatang mudarat. Jika secara finansial pihak laki-laki mampu melaksanakan tradisi segheh, maka hal tersebut diperbolehkan karena membawa manfaat bagi kehidupan rumah tangga kedua pasangan. Terutama dalam membantu menyiapkan perlengkapan rumah tangga.
Digital technology is increasingly fast and easy to create great opportunities for caring action and socio-philanthropic activities. This development has also become a motivation for zakat institutions in order to improve and increase their management activities oriented towards improving strategic management, so that their existence can continue and expand. All opportunities for new strategies and approaches are optimally absorbed and implemented so that they can be carried out without taking long. Coupled with the role of the state as a regulator by making laws and regulations and the implementation of zakat management run smoothly and orderly and further increasing the innovation of zakat management institutions, especially amil in its management, including the distribution of zakat benefits. Using a qualitative literature study research method, the researcher intends to analyze (1) Islamic law studies related to zakat management including distribution and utilization, then formulate (2) zakat empowerment strategies, so that (3) empowerment program designs for the poor are based on MUI Fatwa Number 14. 2011 concerning the Distribution of Zakat Assets in the Form of Managed Assets. Researchers obtained primary data sources through the interaction of online communication media with several devices in zakat institutions when researchers were doing internships. Secondary data comes from journal articles, scientific papers, and papers accessed via the internet. As a result, the preparation of empowerment program planning needs to pay attention to the provisions of the MUI Fatwa Number 14 of 2011 which applies and requires a mature management strategy in all series of activities, coupled with appropriate and competent resources, principles of innovation and full creativity in management so that program design can be realized in accordance with legal provisions regulating the optimal allocation of zakat assets so as to be able to grow an independent generation of dhuafa.
Marriage law of Indonesia not set expressly about interfaith marriage, be allowed or be forbidden. But beside that, there is other law who has set about interfaith marriage, that is the law of administration of population. In daily life, interfaith marriage still many happened and can not be avoided. As happened in the city and Malang regency, East Java.This research want to know how harmony family of interfaith marriage in the city and Malang regency. Purpose of this research is want to describe and analyze implementation of interfaith marriage in the city and Malang regency, describe and analyze how to responses of legal expert and practitioners, and describe and analyze how existence family of interfaith marriage in the city and Malang regency in hamony family perspective.This research is legal reseach, combination between normative legal research and emperical legal research. According to place, this reseach is field research. The approach using in this research is statute approach and case approach. Datas collection by interviews and documentations. Informan in this research is families interfaith marriage.Result of research found that, implementation of interfaith marriage in the city and Malang regency by two ways. First, by request decision to the district court. Second, by subduing themselves; where one of couple converting his religion. Responses of legal experts and practitioners about interfaith marriage in the city and Malang regency still different and become debate. There is allow according to Holy Qur’an, and also there is forbid according to regulations. While existence family of interfaith marriage in the city and Malang regency in hamony family perspective, according to their avowal, they are very harmony. Although they are have been married for decades, they are stay in a household together.
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