<div class="WordSection1"><p align="center"><strong><em>A</em></strong><strong><em>bstrak</em></strong></p><p align="center"><strong><em> </em></strong></p><p><em>Akad nikah melalui media komunikasi teleconference merupakan salah satu bentuk akomodasi kepentingan masyarakat, akad nikah semacam ini merupakan suatu alternatif pilihan efektif dan efesien (dengan tidak meninggalkan syariat Islam) bagi masyarakat modern. Dalam UUP 1974 maupun PP No. 9 Tahun 1975 hanya diatur tentang sahnya pernikahan yang dilaksanakan berdasarkan agama dan kepercayaannya, yakni sebagaimana yang diatur dalam Pasal 2 ayat (1) UUP 1974, lebih lanjut pernikahan tersebut harus dicatatkan ke Kantor Pencatatan Pernikahan (Pasal 2 ayat (2) Jo. Pasal 2 ayat (1) PP No. 9 Tahun 1975. </em><em>Sedangkan dalam fiqih, p</em><em>enerapan syarat dan rukun nikah mempunyai sebuah landasan dan alasan yang rasional dan transanden untuk dilaksanak</em><em>a</em><em>n. </em><em>S</em><em>etiap penetapan syara’</em><em>harus</em><em> diikuti dengan berbagai macam alasan, baik dari sisi manfaat, mad</em><em>l</em><em>arat (dampak negatif), juga hal-hal lain seperti setting social historis yang ada waktu itu.</em><em> </em><em>Berkaitan dengan akad nikah via teleconference,</em><em> </em><em>ada beberapa point dalam syarat dan rukun nikah yang </em><em>harus dianalisa yang jika</em><em> diterapkan </em><em>bisa menjadi </em><em>perdebatan</em><em>.</em><em> </em><em>Dengan menggunakan pendekatan normatif, analisis akad nikah via teleconference baik menurut fiqih mazhab dan hukum positif Indonesia,dapat dikaji argumentasi hukumnya. Jika</em><em> </em><em>d</em><em>iukur dengan hasil ijtihad para ulama terdahulu, khususnya </em><em>I</em><em>mam mujtahid yang empat, ternyata akad nikah via teleconfrence itu memang dapat saja dilaksanakan dengan syarat-syarat tertentu dan dalam keadaan tertentu. Dalam konteks ini berarti akad nikah melalui teleconfrence itu tidaklah dapat dikatakan sah begitu saja, akan tetapi bersifat kasuistis sesuai dengan situasi yang sedang dihadapi.</em></p><p><strong><em> </em></strong></p><p><strong><em>Kata Kunci</em></strong><em>; Akad Nikah, Teleconfrence, Majlis Akad, Saksi dan Pencatatan</em></p><p align="center"><em> </em></p><p align="center"><strong><em>Abstract</em></strong></p><p> </p><p><em>Marriage through teleconference communication media is one form of accommodation of public interest, this kind of marriage contract is an alternative effective and efficient choice (by not leaving Islamic sharia) for modern society. In the UUP 1974 and PP no. 9 of 1975 is stipulated only on the validity of marriages which are conducted on the basis of their religion and belief, namely as provided for in Article 2 paragraph (1) of the UUP 1974, further the marriage shall be registered at the Marriage Registration Office (Article 2 paragraph (2) of Jo. Paragraph (1) of Government Regulation No. 9 of 1975. Whereas in fiqh, the application of the terms and principles of marriage has a rational and transparent basis and reason to be implemented. Each determination should be followed by various reasons, Negative impact), as well as other things like the historical social setting that existed at that time. In connection with the marriage contract via teleconference, there are several points in the terms and pillars of marriage that must be analyzed which if applied can be a debate. Using normative approach, Marriage via teleconference both according to jurisprudence and positive law of Indonesia, can be studied the legal argument. If measured by the results Ijtihad of the previous scholars, especially the four mujtahid Imam, the marriage contract via teleconfrence can indeed be carried out under certain conditions and under certain circumstances. In this context means the marriage contract through teleconfrence can not be said to be legal, but it is casuistic in accordance with the situation at hand.</em></p><p><em> </em></p><p><strong><em>Keywords</em></strong><em>; Akad Nikah, Teleconfrence, Majlis Akad, Witness and Recording</em></p></div>