Electronic Theses and Dissertation

Permasalahan talak dalam hukum keluarga Islam di Indonesia menunjukkan adanya perbedaan mendasar antara hukum Islam dan hukum positif dalam menentukan jatuhnya talak. Dalam hukum Islam, talak dianggap sah sejak diucapkan apabila memenuhi rukun dan syarat syar’i, sedangkan hukum positif Indonesia melalui Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan dan Instruksi Presiden Nomor 1 Tahun 1991 tentang Kompilasi Hukum Islam mensyaratkan bahwa perceraian hanya sah apabila dilakukan di depan sidang pengadilan. Perbedaan tersebut menimbulkan problematika, khususnya ketika suami secara syar’i telah menjatuhkan talak tiga kepada istrinya di luar pengadilan, tetapi pengadilan hanya menjatuhkan talak satu bain sughra. Kondisi ini melahirkan persoalan mengenai keabsahan rujuk pasca putusan pengadilan serta akibat hukumnya terhadap kedudukan anak yang lahir setelah rujuk tersebut.
Penelitian ini bertujuan untuk menganalisis perspektif hukum Islam dan hukum positif terhadap jatuhnya talak, mengkaji dasar pertimbangan Mahkamah Syar’iyah dalam menjatuhkan talak satu bain sughra pada kasus talak tiga secara syar’i, menilai keabsahan rujuk pasca putusan tersebut menurut kedua sistem hukum, serta menganalisis akibat hukumnya terhadap kedudukan anak.
Penelitian ini menggunakan metode penelitian hukum normatif dengan pendekatan perundang-undangan, konseptual, komparatif, dan pendekatan kasus. Analisis dilakukan menggunakan Teori Komparatif, Teori Kepastian Hukum, Teori Maqāṣid al-Syarī‘ah, dan Teori Perlindungan Anak. Data diperoleh melalui studi kepustakaan terhadap bahan hukum primer, sekunder, dan tersier, serta penelitian lapangan melalui wawancara dengan hakim di lingkungan Mahkamah Syar’iyah.
Hasil penelitian menunjukkan bahwa perspektif hukum Islam dan hukum positif memiliki perbedaan mendasar dalam menentukan jatuhnya talak. Hukum Islam menempatkan talak sebagai perbuatan hukum syar’i yang sah sejak diucapkan, sedangkan hukum positif menempatkan pengadilan sebagai institusi yang menentukan lahirnya akibat hukum perceraian. Mahkamah Syar’iyah menjatuhkan talak satu bain sughra karena berpedoman pada Undang-Undang No 1 Tahun 1974 Tentang Perkawinan dan Kompilasi Hukum Islam serta hanya mengakui talak yang dibuktikan dan diikrarkan di depan persidangan demi menjaga kepastian hukum, tertib administrasi, dan perlindungan terhadap para pihak. Rujuk pasca putusan talak satu bain sughra dinilai sah menurut hukum positif, tetapi tidak sah menurut hukum Islam apabila secara syar’i talak telah mencapai tiga kali. Akibat hukumnya terhadap anak menunjukkan bahwa hukum positif tetap mengakui status dan hubungan keperdataan anak secara penuh, sedangkan hukum Islam menekankan kehati-hatian dalam menjaga kejelasan nasab, meskipun tetap mengutamakan perlindungan terhadap kepentingan terbaik anak.
Penelitian ini merekomendasikan agar hakim Mahkamah Syar’iyah tidak hanya mempertimbangkan talak yang diikrarkan di depan persidangan, tetapi juga talak yang telah terjadi secara syar’i, khususnya apabila telah mencapai talak tiga. Selain itu, diperlukan revisi terhadap Pasal 115 Kompilasi Hukum Islam agar talak di luar pengadilan dapat dipertimbangkan sebagai fakta hukum dalam pembuktian perkara perceraian. Novelty penelitian ini terletak pada gagasan pengintegrasian validitas syar’i dan validitas yuridis melalui pengakuan talak di luar pengadilan sebagai fakta hukum yang relevan, sehingga penetapan jumlah talak oleh hakim lebih sesuai dengan fakta syar’i yang terbukti di persidangan.

The issue of divorce in Islamic family law in Indonesia highlights a fundamental difference between Islamic law and positive law regarding the validity of a divorce. In Islamic law, a divorce is considered valid as soon as it is pronounced if it fulfills the sharia pillars and conditions, whereas Indonesian positive law, through Law No. 1 of 1974 on Marriage and Presidential Instruction No. 1 of 1991 on the Compilation of Islamic Law, requires that a divorce is only valid if it is conducted in a court hearing. This discrepancy raises legal issues, particularly when a husband has, according to Islamic law, pronounced three divorces (talak tiga) to his wife outside of court, but the court only issues a single divorce (talak satu bain sughra). This situation creates a problem regarding the validity of reconciliation (rujuk) following the court’s decision and its legal implications for the status of children born after such reconciliation. This study aims to analyze the perspectives of Islamic law and positive law regarding the issuance of divorce, examine the basis for the Sharia Court’s decision to issue a single bain sughra divorce in cases of a third divorce under Sharia law, assess the validity of reconciliation following such a ruling according to both legal systems, and analyze its legal consequences regarding the status of children. This study employs a normative legal research method using legislative, conceptual, comparative, and case-based approaches. The analysis was conducted using Comparative Theory, the Theory of Legal Certainty, the Theory of Maqāṣid al-Syarī‘ah, and the Theory of Child Protection. Data was obtained through a literature review of primary, secondary, and tertiary legal materials, as well as field research via interviews with judges within the Sharia Court. The results of the study indicate that Islamic law and positive law have fundamental differences regarding the determination of the occurrence of divorce. Islamic law considers divorce to be a valid Sharia legal act as soon as it is pronounced, whereas positive law designates the court as the institution that determines the legal consequences of divorce. The Sharia Court issues a first-degree divorce (talak satu bain sughra) based on Law No. 1 of 1974 on Marriage and the Compilation of Islamic Law, and only recognizes a divorce that is proven and declared in court to ensure legal certainty, administrative order, and protection for the parties involved. Reconciliation following such a ruling is deemed valid under positive law, but invalid under Islamic law if, according to Sharia, the divorce has reached three instances. The legal consequences regarding children indicate that positive law continues to fully recognize the status and civil relationships of the children, whereas Islamic law emphasizes caution in maintaining the clarity of lineage, while still prioritizing the protection of the child’s best interests. This study recommends that Sharia Court judges not only rely on the divorce pronounced in court, but also consider divorces that have already taken place in accordance with Sharia law; particularly when the third divorce has been reached, judges are required to be more careful, substantive, and comprehensive in adjudicating divorce cases so that the resulting decisions not only provide formal legal certainty but also align with the principles of Islamic law and the objectives of Sharia in preserving family unity, ensuring clarity of lineage, and protecting women and children. This study also recommends revising Article 115 of the Compilation of Islamic Law so that a divorce pronounced outside of court may still be considered a relevant legal fact in the evidence presented in divorce cases.