Pub Date : 2024-03-02DOI: 10.22373/petita.v9i1.284
Muharrani, Zulkarnain, Miswari, Azwir, Mawardi
Abstract: In modern society, many symptoms of a quasi broken home are found in a family. This results in communication between children and parents being disturbed, the family becoming disharmonious and children's attitudes tending to become naughty. The aims of this research are (1) to determine children's rights in quasi broken homes in West Langsa District, (2) to determine the perspective of Islamic law and Law Number 35 of 2014 on the practice of fulfilling children's rights in quasi broken homes in West Langsa District and (3) to determine the similarities and differences between the perspective of Islamic law and Law Number 35 of 2014 regarding the practice of fulfilling children's rights in quasi broken homes in West Langsa District. This research uses a normative empirical approach and the type of research is field research. To obtain data, researchers used observation, interviews and documentation methods. The results of this research show that (1) children's rights in quasi broken homes in West Langsa District are not implemented well because parents are busy at work. (2) The perspective of Islamic law and Law Number 35 of 2014 on the practice of fulfilling children's rights in quasi broken homes in West Langsa District, namely in fulfilling the right to life, the right to education, the right to voice and participate and the right to fulfill identity and inheritance has been fulfilled properly. However, children's rights related to protection from violence have not been fulfilled properly and children's rights related to the provision of love and care are also not fulfilled properly because parents are busy. (3) The similarities and differences between the perspective of Islamic law and Law Number 35 of 2014 regarding the practice of fulfilling children's rights in a quasi broken home in West Langsa District can be seen in the fulfillment of children's education where in Islamic law children's education consists of formal education which is worldly in nature and religious education, whereas in Law Number 35 of 2014 it is only limited to education adapted to the child's talents and interests. Apart from that, another difference lies in Law Number 35 of 2014 which also states the child's right to be able to be cared for by someone other than their parents.
{"title":"CHILDREN'S RIGHTS IN A QUASI BROKEN HOME PERSPECTIVE OF ISLAMIC LAW AND LAW NUMBER 35 OF 2014 CONCERNING CHILD PROTECTION","authors":"Muharrani, Zulkarnain, Miswari, Azwir, Mawardi","doi":"10.22373/petita.v9i1.284","DOIUrl":"https://doi.org/10.22373/petita.v9i1.284","url":null,"abstract":"Abstract: In modern society, many symptoms of a quasi broken home are found in a family. This results in communication between children and parents being disturbed, the family becoming disharmonious and children's attitudes tending to become naughty. The aims of this research are (1) to determine children's rights in quasi broken homes in West Langsa District, (2) to determine the perspective of Islamic law and Law Number 35 of 2014 on the practice of fulfilling children's rights in quasi broken homes in West Langsa District and (3) to determine the similarities and differences between the perspective of Islamic law and Law Number 35 of 2014 regarding the practice of fulfilling children's rights in quasi broken homes in West Langsa District. This research uses a normative empirical approach and the type of research is field research. To obtain data, researchers used observation, interviews and documentation methods. The results of this research show that (1) children's rights in quasi broken homes in West Langsa District are not implemented well because parents are busy at work. (2) The perspective of Islamic law and Law Number 35 of 2014 on the practice of fulfilling children's rights in quasi broken homes in West Langsa District, namely in fulfilling the right to life, the right to education, the right to voice and participate and the right to fulfill identity and inheritance has been fulfilled properly. However, children's rights related to protection from violence have not been fulfilled properly and children's rights related to the provision of love and care are also not fulfilled properly because parents are busy. (3) The similarities and differences between the perspective of Islamic law and Law Number 35 of 2014 regarding the practice of fulfilling children's rights in a quasi broken home in West Langsa District can be seen in the fulfillment of children's education where in Islamic law children's education consists of formal education which is worldly in nature and religious education, whereas in Law Number 35 of 2014 it is only limited to education adapted to the child's talents and interests. Apart from that, another difference lies in Law Number 35 of 2014 which also states the child's right to be able to be cared for by someone other than their parents.","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"18 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140267777","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-02DOI: 10.22373/petita.v9i1.253
Muhammad Ishom, Muh. Abdurrouf, Ahmad Zaini, Ahmad Jamaludin Jambunanda
This study aims to analyse the implementation of hajj health istiţa'ah at the district / city level. Based on Minister of Health Regulation Number 15/2016 concerning the Health istiţa'ah of hajj Pilgrims, the examination and health guidance of hajj pilgrims to meet the hajj health istiţa'ah has been mandated to the District/City hajj health organizing team. Hajj health examination and guidance at the first and second levels is not only the responsibility of individual prospective pilgrims, but also the government and the community. This study collected and analysed data using a qualitative legal approachh. The findings of this study identified both supporting and inhibiting factors affecting the implementation of hajj health istiţa'ah provisions. These factors are primarily associated with the absence of regulations at the regency/city level governing the organization of the Hajj. Most local governments have enacted regional regulations pertaining solely to Hajj transportation. In contrast, the security system for the Hajj in these areas relies solely on the technical guidelines provided by Permenkes No. 15/2016. This study highlights the critical need to enhance Hajj health istiţa'ah regulations by establishing district/city-level regulations. Abstrak: Studi ini bertujuan menganalisis implementasi pemenuhan istiţa’ah kesehatan haji pada level kabupaten/kota. Berdasarkan Permenkes Nomor 15/2016 Tentang istiţa’ah Kesehatan Jemaah Haji, pemeriksaan dan pembinaan kesehatan jemaah haji supaya memenuhi istiţa’ah kesehatan haji telah diamanatkan kepada tim penyelenggara kesehatan haji Kabupaten/Kota. Pemeriksaan dan pembinaan kesehatan haji di level pertama dan level kedua bukan hanya menjadi tanggungjawab individu calon jemaah haji, melainkan pemerintah dan juga masyarakat. Dari data yang dihimpun dan dianalisis menggunakan pendekatan hukum kualitatif dalam studi ini dideskrispikan adanya faktor pendukung dan faktor penghambat implementasi ketentuan istiţa’ah kesehatan haji. Faktor-faktor itu berhubungan dengan minimnya pemerintahan daerah di tingkat kabupaten/kota yang memiliki peraturan penyelenggaraan haji di daerah. Mayoritas pemerintahan daerah hanya memiliki peraturan daerah tentang transportasi haji, sementara dalam sistem survielan kesejatan haji di daerah hanya mengacu kepada petunjuk teknis (Juknis) Permenkes No. 15/2016. Studi ini merekomendasikan pentingnya penguatan aturan istiţa’ah kesehatan haji yang diatur dalam regulasi daerah kabupaten/kota. Kata Kunci: Istiţa’ah, Kesehatan haji, Desentralisasi
{"title":"HAJJ HEALTH ISTITA'AH FROM THE PERSPECTIVE OF HEALTH DECENTRALIZATION","authors":"Muhammad Ishom, Muh. Abdurrouf, Ahmad Zaini, Ahmad Jamaludin Jambunanda","doi":"10.22373/petita.v9i1.253","DOIUrl":"https://doi.org/10.22373/petita.v9i1.253","url":null,"abstract":"This study aims to analyse the implementation of hajj health istiţa'ah at the district / city level. Based on Minister of Health Regulation Number 15/2016 concerning the Health istiţa'ah of hajj Pilgrims, the examination and health guidance of hajj pilgrims to meet the hajj health istiţa'ah has been mandated to the District/City hajj health organizing team. Hajj health examination and guidance at the first and second levels is not only the responsibility of individual prospective pilgrims, but also the government and the community. This study collected and analysed data using a qualitative legal approachh. The findings of this study identified both supporting and inhibiting factors affecting the implementation of hajj health istiţa'ah provisions. These factors are primarily associated with the absence of regulations at the regency/city level governing the organization of the Hajj. Most local governments have enacted regional regulations pertaining solely to Hajj transportation. In contrast, the security system for the Hajj in these areas relies solely on the technical guidelines provided by Permenkes No. 15/2016. This study highlights the critical need to enhance Hajj health istiţa'ah regulations by establishing district/city-level regulations. \u0000Abstrak: Studi ini bertujuan menganalisis implementasi pemenuhan istiţa’ah kesehatan haji pada level kabupaten/kota. Berdasarkan Permenkes Nomor 15/2016 Tentang istiţa’ah Kesehatan Jemaah Haji, pemeriksaan dan pembinaan kesehatan jemaah haji supaya memenuhi istiţa’ah kesehatan haji telah diamanatkan kepada tim penyelenggara kesehatan haji Kabupaten/Kota. Pemeriksaan dan pembinaan kesehatan haji di level pertama dan level kedua bukan hanya menjadi tanggungjawab individu calon jemaah haji, melainkan pemerintah dan juga masyarakat. Dari data yang dihimpun dan dianalisis menggunakan pendekatan hukum kualitatif dalam studi ini dideskrispikan adanya faktor pendukung dan faktor penghambat implementasi ketentuan istiţa’ah kesehatan haji. Faktor-faktor itu berhubungan dengan minimnya pemerintahan daerah di tingkat kabupaten/kota yang memiliki peraturan penyelenggaraan haji di daerah. Mayoritas pemerintahan daerah hanya memiliki peraturan daerah tentang transportasi haji, sementara dalam sistem survielan kesejatan haji di daerah hanya mengacu kepada petunjuk teknis (Juknis) Permenkes No. 15/2016. Studi ini merekomendasikan pentingnya penguatan aturan istiţa’ah kesehatan haji yang diatur dalam regulasi daerah kabupaten/kota. \u0000Kata Kunci: Istiţa’ah, Kesehatan haji, Desentralisasi","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"19 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140267884","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-02DOI: 10.22373/petita.v9i1.279
Miftakhul Huda, Umi Sumbulah, Nasrulloh
The academic problem stems from the outcomes of decisions issued by Religious Court concerning sharia economic disputes, which fail to meet the criteria of certainty and justice, both at the normative (book in law) and implementation (law in action) levels. The losing parties can only file objections for simple cases and submit an appeal, which contradicts the principle of direct justice (speedy trial). Therefore, This research aims to analyze this issue. The theoretical frameworks employed in this research include the theories of legal certainty and justice, sulh theory, and the theory of judicial power. The findings of the research demonstrate that for the decisions of judges regarding Sharia economic disputes in Religious Courts to meet the requirements of legal certainty and justice, they must adhere to Sharia principles, including: refraining from making things difficult (‘adam al-haraj), reducing burdens (taqlil al-taklif), periodically determining laws, and in line with universal benefit and ensuring equality and justice (al-musawah wa al-ilah). Additionally, the decisions of the panel of judges in examining, deciding and resolving the case are guided by government laws/regulations, Perma, KHES, and Islamic jurisprudence (fiqh) and the judge's ijtihad Abstrak: Problem akademik bermula dari hasil produk putusan yang dikeluarkan oleh Pengadilan Agama berkaitan dengan sengketa ekonomi syariah, belum memenuhi unsur kepastian dan keadilan, baik dari tataran hukum normatif (book in law) maupun implementatif (law in action). Para pihak yang kalah hanya dapat mengajukan keberatan untuk perkara sederhana dan mengajukan banding. Sehingga hal tersebut bertolak belakang dengan asas contante justitie (speedy trial). Sehingga tujuan penelitian ini adalah untuk menganalisis tentang hal tersebut. Teori yang digunakan dalam penelitian ini antara lain teori kepastian dan keadilan hukum, teori sulh, serta teori kekuasaan kehakiman. Hasil penelitian membuktikan bahwa hasil putusan Hakim berkaitan dengan sengketa ekonomi syariah di Pengadilan Agama agar memenuhi unsur kepastian dan keadilan hukum harus merujuk pada prinsip syariah, meliputi : tidak mempersulit (‘adam al-haraj), mengurangi beban (taqlil al-taklif), penetapan hukum secara periodik, sejalan dengan kemaslahatan universal, dan persamaan dan keadilan (al-musawah wa al-adalah). Selain itu hasil putusan majelis hakim dalam memeriksa, memutus dan menyelesaikan perkara tersebut dilakukan dengan merujuk pada Undang-undang/peraturan pemerintah, Perma, KHES, dan fiqh islam dan ijtihad hakim. Kata Kunci: Keadilan Normatif Dan Implementatif, Sengketa Hukum Ekonomi Syariah, Kepastian dan Keadilan Hukum
学术问题源于宗教法院就伊斯兰教法经济纠纷做出的裁决结果，这些裁决在规范（法律书籍）和执行（法律行动）层面都不符合确定性和公正性标准。败诉方只能对简单案件提出异议并提交上诉，这违背了直接司法（快速审判）原则。因此，本研究旨在分析这一问题。本研究采用的理论框架包括法律确定性和正义理论、SULH 理论和司法权理论。研究结果表明，要使宗教法院法官对伊斯兰教法经济纠纷的裁决符合法律确定性和公正性的要求，他们必须遵守伊斯兰教法原则，包括：避免刁难（'adam al-haraj）、减轻负担（taqlil al-taklif）、定期确定法律、符合普遍利益以及确保平等和公正（al-musawah wa al-ilah）。此外，法官小组在审查、裁决和解决案件时的决定以政府法律/法规、Perma、KHES 和伊斯兰法学（fiqh）以及法官的 ijtihad 摘要为指导：学术问题源于宗教法院发布的与伊斯兰教法经济纠纷有关的裁决结果，这些结果无论从法律规范层面（法律书籍）还是执行层面（法律行动）来看，都不符合确定性和公正性的要素。败诉方只能对简单案件提出异议并提起上诉。这违背了快速审判（contante justitie）原则。本研究旨在对此进行分析。本研究采用的理论包括法律确定性与正义理论、苏尔理论和司法权理论。研究结果证明，法官对宗教法庭中与伊斯兰教法经济纠纷有关的裁决结果要满足法律确定性和公正性的要素，必须参考伊斯兰教法原则，包括：不复杂化（'adam al-haraj）、减轻负担（taqlil al-taklif）、定期确定法律、符合普遍利益以及平等和公正（al-musawah wa al-adalah）。此外，法官小组在审查、裁决和解决案件时，会参考法律/政府法规、Perma、KHES、伊斯兰教义和法官的 "即知"（ijtihad）做出决定。关键词规范性和执行性司法、伊斯兰教法经济法纠纷、法律确定性和司法公正
{"title":"NORMATIVE JUSTICE AND IMPLEMENTATION OF SHARIA ECONOMIC LAW DISPUTES: QUESTIONING LAW CERTAINTY AND JUSTICE","authors":"Miftakhul Huda, Umi Sumbulah, Nasrulloh","doi":"10.22373/petita.v9i1.279","DOIUrl":"https://doi.org/10.22373/petita.v9i1.279","url":null,"abstract":"The academic problem stems from the outcomes of decisions issued by Religious Court concerning sharia economic disputes, which fail to meet the criteria of certainty and justice, both at the normative (book in law) and implementation (law in action) levels. The losing parties can only file objections for simple cases and submit an appeal, which contradicts the principle of direct justice (speedy trial). Therefore, This research aims to analyze this issue. The theoretical frameworks employed in this research include the theories of legal certainty and justice, sulh theory, and the theory of judicial power. The findings of the research demonstrate that for the decisions of judges regarding Sharia economic disputes in Religious Courts to meet the requirements of legal certainty and justice, they must adhere to Sharia principles, including: refraining from making things difficult (‘adam al-haraj), reducing burdens (taqlil al-taklif), periodically determining laws, and in line with universal benefit and ensuring equality and justice (al-musawah wa al-ilah). Additionally, the decisions of the panel of judges in examining, deciding and resolving the case are guided by government laws/regulations, Perma, KHES, and Islamic jurisprudence (fiqh) and the judge's ijtihad \u0000Abstrak: Problem akademik bermula dari hasil produk putusan yang dikeluarkan oleh Pengadilan Agama berkaitan dengan sengketa ekonomi syariah, belum memenuhi unsur kepastian dan keadilan, baik dari tataran hukum normatif (book in law) maupun implementatif (law in action). Para pihak yang kalah hanya dapat mengajukan keberatan untuk perkara sederhana dan mengajukan banding. Sehingga hal tersebut bertolak belakang dengan asas contante justitie (speedy trial). Sehingga tujuan penelitian ini adalah untuk menganalisis tentang hal tersebut. Teori yang digunakan dalam penelitian ini antara lain teori kepastian dan keadilan hukum, teori sulh, serta teori kekuasaan kehakiman. Hasil penelitian membuktikan bahwa hasil putusan Hakim berkaitan dengan sengketa ekonomi syariah di Pengadilan Agama agar memenuhi unsur kepastian dan keadilan hukum harus merujuk pada prinsip syariah, meliputi : tidak mempersulit (‘adam al-haraj), mengurangi beban (taqlil al-taklif), penetapan hukum secara periodik, sejalan dengan kemaslahatan universal, dan persamaan dan keadilan (al-musawah wa al-adalah). Selain itu hasil putusan majelis hakim dalam memeriksa, memutus dan menyelesaikan perkara tersebut dilakukan dengan merujuk pada Undang-undang/peraturan pemerintah, Perma, KHES, dan fiqh islam dan ijtihad hakim. \u0000Kata Kunci: Keadilan Normatif Dan Implementatif, Sengketa Hukum Ekonomi Syariah, Kepastian dan Keadilan Hukum","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"23 10","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140267752","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Renewal of Islamic law in Indonesia occurred due to social changes in society along with the development of technology and science. This social change in turn demands new laws that are based on human needs without destroying their religious aspects. Therefore, the corridor used in every exploration of Islamic law is to understand the literal meaning of the Al-Quran and Sunnah. A reformer, including those in Indonesia, must be able to understand maqasyid al-syari'at , namely the purpose of the Shari'a revealed only for the benefit of humans. This research attempts to capture the dynamics of Islamic legal reform in Indonesia by looking at the extent to which maqashid sharia functions as a driving aspect of this change. This research is qualitative in nature through empirical and normative approaches, namely by looking at maqashid sharia theories which are applied empirically in the renewal of Islamic law in Indonesia. From the research results, it was found that maqashid sharia reasoning has long been developed and practiced by ulama in efforts to reform Islamic law, both before Indonesian independence and after Indonesian independence. This gives a sign that Indonesian scholars and society in general are familiar with maqashid sharia. Another finding is that the decisions taken through maqashid sharia reasoning in the context of legal reform in Indonesia have consistently been able to adapt to social changes in Indonesia in almost all sectors, legal, social and economic without violating general sharia provisions. So that legal reform efforts in Indonesia have been able to achieve the objectives of the Shari'a in protecting religion, soul, mind, property and descendants. It was marked by the birth of several rules based on maqashid sharia reasoning which were in accordance with the needs of social and societal change
{"title":"EXAMINING THE BASIS OF MAQASHID SYARIAH IN RENEWAL OF ISLAMIC LAW IN INDONESIA","authors":"Nasruddin Yusuf, Nurlaila Harun, Syarifuddin, Salma Mursyid","doi":"10.22373/petita.v9i1.258","DOIUrl":"https://doi.org/10.22373/petita.v9i1.258","url":null,"abstract":"Renewal of Islamic law in Indonesia occurred due to social changes in society along with the development of technology and science. This social change in turn demands new laws that are based on human needs without destroying their religious aspects. Therefore, the corridor used in every exploration of Islamic law is to understand the literal meaning of the Al-Quran and Sunnah. A reformer, including those in Indonesia, must be able to understand maqasyid al-syari'at , namely the purpose of the Shari'a revealed only for the benefit of humans. This research attempts to capture the dynamics of Islamic legal reform in Indonesia by looking at the extent to which maqashid sharia functions as a driving aspect of this change. This research is qualitative in nature through empirical and normative approaches, namely by looking at maqashid sharia theories which are applied empirically in the renewal of Islamic law in Indonesia. From the research results, it was found that maqashid sharia reasoning has long been developed and practiced by ulama in efforts to reform Islamic law, both before Indonesian independence and after Indonesian independence. This gives a sign that Indonesian scholars and society in general are familiar with maqashid sharia. Another finding is that the decisions taken through maqashid sharia reasoning in the context of legal reform in Indonesia have consistently been able to adapt to social changes in Indonesia in almost all sectors, legal, social and economic without violating general sharia provisions. So that legal reform efforts in Indonesia have been able to achieve the objectives of the Shari'a in protecting religion, soul, mind, property and descendants. It was marked by the birth of several rules based on maqashid sharia reasoning which were in accordance with the needs of social and societal change","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"11 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140267930","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-01DOI: 10.22373/petita.v9i1.277
Ramdani Wahyu Sururie, Eva Nur Hopipah, Doli Witro, Rahmi Diana, Muhammad Sopiyan
Post-divorce child custody (hadhanah) disputes in urban Muslim families often become prolonged conflicts, and children become undeniable victims. The problem is whether the shared parenting model for resolving post-divorce child custody disputes (hadhanah) in urban Muslim families through litigation (court) is effectively used? If effective, to what extent is it effective, and how is it practiced in the field? A shared parenting model can be created if scientists, practitioners, and other relevant parties comprehensively understand the resolution of hadhanah disputes through litigation. The application of this shared parenting model is still rarely used by judges in court decisions. However, it turns out that there have been several examples of implementing the shared parenting model in urban areas. Bandung City, DKI Jakarta, Semarang City, Madiun City, and others are among them. This article is juridical-normative research. This article uses qualitative data from a literature study. This method was chosen because the research object was dispute resolution activities in the care of children in urban Muslim families. Primary data comes from religious court decisions. Meanwhile, secondary data comes from library materials such as books, scientific articles, research reports, and websites. Research finds that resolving child custody disputes in urban Muslim families through litigation can be so effective that joint parenting can be created, provided that a comprehensive understanding is adapted to the existing problems in resolving child custody disputes. So that the judge’s decision is made based on real facts and for the sake of justice and the common good, especially to minimize children becoming victims in the long term. Abstrak: Sengketa hak asuh anak (hadhanah) pasca perceraian pada keluarga Muslim urban sering kali menjadi konflik berkepanjangan dam anak menjadi korban yang tak terbantahkan. Permasalahannya adalah apakah model pengasuhan bersama (share parenting) untuk penyelesaian sengketa hak asuh anak (hadhanah) pasca perceraian pada keluarga muslim urban melalui jalur litigasi (pengadilan) efektif digunakan? Jika efektif, sejauhmana efektifitasnya dan bagaimana praktiknya di lapangan? Model pengasuhan bersama (share parenting) bisa tercipta jika ilmuwan, praktisi, hingga pihak yang bersangkutan lainnya memahami secara komprehensif penyelesaian sengketa hadhanah melalui litigasi ini. Penerapan model pengasuhan bersama ini masih jarang di gunakan oleh hakim dalam putusan pengadilan. Namun ternyata sudah ada beberapa contoh penerapan model pengasuhan bersama yang diputuskan di perkotaan. Di antaranya adalah Kota Bandung, DKI Jakarta, Kota Semarang, Kota Madiun, dan lainnya. Artikel ini merupakan penelitian yuridis-normatif. Artikel ini menggunakan data kualitatif dari studi literatur. Pemilihan metode ini didasari bahwa objek penelitian berupa aktifitas penyelesaian sengketa dalam pengasuhan anak keluarga muslim urban. Data primer berasal d
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This study aimed to investigate the dynamics of Sharia law taqnin in Aceh between 2013 and 2017. There has been a significant shift in public discourse towards establishing Sharia-based written laws and regulations during this period, notably the Aceh Qanun. Aceh Governor Regulations, Circulars, and Instructions are the foundation for implementing Sharia. Derived from the Quran, Sunnah, and fiqh doctrine, Sharia law was formalized through legislation by the Aceh People's Representative Council (DPRA) into Aceh Qanun. The research employed the normative juridical method, utilizing conceptual and statutory approaches. Data sources included primary and secondary legal data and tertiary legal materials. The data analysis was juridical, and the results indicated that Sharia law taqnin in 2013-2017 led to the creation of seven Aceh Qanuns directly related to sharia implementation. These Qanuns, along with other laws and regulations formulated during that period, addressed sensitive issues such as the law of jinayat, jinayat procedure, and the establishment of laws regarding houses of worship. The formulation of these sensitive legal regulations sparked intense public discourse and debate, resulting in two opposing viewpoints. One perspective advocated for all Sharia teachings to be derived from the Quran, Sunnah, and fiqh doctrine and codified in written laws and regulations, arguing that the government should implement Sharia within the framework of the national legal system. The other perspective argued against the complete formalization of legal norms from the quran, sunnah, and fiqh norms in written rules, citing concerns about the potential violation of human rights by the state apparatus through the imposition of religious law. This research suggests that sharia law taqnin, as per Article 125 of the LoGA, is a response to the social reality of the Acehnese people's desire for comprehensive Sharia implementation. State involvement is necessary to realize the comprehensive implementation of Sharia in Aceh. Abstrak: Penelitian ini bertujuan mengungkapkan dinamika taqnin hukum syariah di Aceh dalam rentang waktu 2013-2017. Dalam rentang waktu tersebut telah terbentuk narasi publik yang cukup tajam terhadap pembentukan peraturan perundang-undangan tertulis berbasis syariah yaitu Qanun Aceh, Peraturan Gubernur Aceh, Edaran Gubernur dan Instruksi Gubernur Aceh sebagai landasan pelaksanaan syariat Islam. Hukum syariah yang bersumber dari al-Qur’an, al-Sunnah, dan doktrin fiqh diformalkan melalui proses taqnin (legislasi) pada lembaga Dewan Perwakilan Rakyat Aceh (DPRA) yang melahirkan Qanun Aceh. Metode yang digunakan dalam penelitian ini adalah metode yuridis normatif, dengan pendekatan konseptual dan perundang-undangan. Sumber data terdiri atas data berbahan hukum primer, bahan hukum sekunder dan bahan hukum tersier. Analisis data yang digunakan adalah analisis yuridis. Hasil penelitian menemukan bahwa taqnin hukum syariah dalam rentang waktu 2013-
{"title":"DYNAMICS OF SHARIA LAW TAQNIN IN ACEH 2013-2017: ANALYSIS OF REGULATIVE POLICIES AND SOCIAL REALITY","authors":"Syahrizal Abbas, Syarifah Rahmatillah, Jamhuri, Azmir","doi":"10.22373/petita.v9i1.286","DOIUrl":"https://doi.org/10.22373/petita.v9i1.286","url":null,"abstract":"This study aimed to investigate the dynamics of Sharia law taqnin in Aceh between 2013 and 2017. There has been a significant shift in public discourse towards establishing Sharia-based written laws and regulations during this period, notably the Aceh Qanun. Aceh Governor Regulations, Circulars, and Instructions are the foundation for implementing Sharia. Derived from the Quran, Sunnah, and fiqh doctrine, Sharia law was formalized through legislation by the Aceh People's Representative Council (DPRA) into Aceh Qanun. The research employed the normative juridical method, utilizing conceptual and statutory approaches. Data sources included primary and secondary legal data and tertiary legal materials. The data analysis was juridical, and the results indicated that Sharia law taqnin in 2013-2017 led to the creation of seven Aceh Qanuns directly related to sharia implementation. These Qanuns, along with other laws and regulations formulated during that period, addressed sensitive issues such as the law of jinayat, jinayat procedure, and the establishment of laws regarding houses of worship. The formulation of these sensitive legal regulations sparked intense public discourse and debate, resulting in two opposing viewpoints. One perspective advocated for all Sharia teachings to be derived from the Quran, Sunnah, and fiqh doctrine and codified in written laws and regulations, arguing that the government should implement Sharia within the framework of the national legal system. The other perspective argued against the complete formalization of legal norms from the quran, sunnah, and fiqh norms in written rules, citing concerns about the potential violation of human rights by the state apparatus through the imposition of religious law. This research suggests that sharia law taqnin, as per Article 125 of the LoGA, is a response to the social reality of the Acehnese people's desire for comprehensive Sharia implementation. State involvement is necessary to realize the comprehensive implementation of Sharia in Aceh. \u0000Abstrak: Penelitian ini bertujuan mengungkapkan dinamika taqnin hukum syariah di Aceh dalam rentang waktu 2013-2017. Dalam rentang waktu tersebut telah terbentuk narasi publik yang cukup tajam terhadap pembentukan peraturan perundang-undangan tertulis berbasis syariah yaitu Qanun Aceh, Peraturan Gubernur Aceh, Edaran Gubernur dan Instruksi Gubernur Aceh sebagai landasan pelaksanaan syariat Islam. Hukum syariah yang bersumber dari al-Qur’an, al-Sunnah, dan doktrin fiqh diformalkan melalui proses taqnin (legislasi) pada lembaga Dewan Perwakilan Rakyat Aceh (DPRA) yang melahirkan Qanun Aceh. Metode yang digunakan dalam penelitian ini adalah metode yuridis normatif, dengan pendekatan konseptual dan perundang-undangan. Sumber data terdiri atas data berbahan hukum primer, bahan hukum sekunder dan bahan hukum tersier. Analisis data yang digunakan adalah analisis yuridis. Hasil penelitian menemukan bahwa taqnin hukum syariah dalam rentang waktu 2013-","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"71 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140433871","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-23DOI: 10.22373/petita.v9i1.282
Abd Wahid, Damanhuri, Abdul Jalil Salam, Nuraini A Mannan, Lukman Hakim
Some scholars and human rights activists outside of Islam have extensively expressed opinions and sharp criticisms regarding the Islamic way, particularly in the context of human rights. In their actions, many human rights activists outside of Islam have accused the Islamic world of human rights violations in countries implementing Islamic law (Islamic Sharia), such as in several Islamic nations. In several incidents like in Aceh, it has rapidly become apparent that Aceh is not lenient in upholding human rights in the enforcement of Sharia law, including punishments like flogging, stoning, and the cutting off of hands. This article aims to address the concept of human rights in Islam, especially in the sayings of Prophet Muhammad (PBUH), the scope of human rights concepts in Islam, and the coverage of human rights in the sayings of Prophet Muhammad. The research employs a document analysis method using the texts of the Qur'an and hadiths, utilizing a philosophical approach and analyzing through content analysis methods. The findings of this article can be summarized, including that Islam is a religion that advocates for human rights and vehemently opposes their violations. The scope of Islamic human rights is extensive, not confined solely to the human rights of individuals but also extending to the rights of creatures other than humans, such as animals, plants, structures, and the entire environment. Islamic human rights, as per the sayings of the Prophet, are not only applicable during times of war but also in peaceful conditions, such as in business and other interactions. Even in worship, human rights are regulated to ensure the preservation of the rights of every individual's body. Abstrak: Sebagian ilmuan dan pegiat Hak Asasi Manusia (HAM) di luar Islam telah banyak melontarkan pendapat dan kritikan pedas terhadap ajaran Islam khusus nya dalam persoalan HAM. Dalam aksinya, tidak sedikit pegiat HAM di luar Islam telah melancarkan tuduhan kepada dunia Islam, berupa pelanggaran HAM di negara-negara Islam melalui pelaksanaan hukum Islam (Syariat Islam) seperti di beberapa negara Islam, dan term asuk provinsi Aceh di Indonesia. Dalam beberapa peristiwa di Aceh khususnya telah berkembang dengan pesat bahwa Aceh tidak ramah HAM dalam penegakan hukum syariat seperti hukuman cambuk, Rajam, dan Had. Artikel ini bertujuan menjawab bagaimana konsep HAM dalam Islam khususnya dalam Hadis Nabi, bagaimana cakupan konsep HAM dalam Islam dan bagaimana cakupan HAM dalam Hadis Nabi Saw. Artikel menggunakan metode telaah dokumen yaitu teks al-Qur'an dan hadis, dengan pendekataan filosofis dan dianalisis dengan metode content analysis. Hasil telaahnya dapat dikemukakan bahwa Islam adalah agama yang ramah HAM, cakupan HAM Islam sangat luas berupa adanya perhatian kepada hak asasi makhluk selain manusia, seperti hewan dan tumbuhan, bangunan dan lingkungan secara keseluruhan. HAM versi Islam tidak hanya untuk diterapkan dalam perang, tetapi juga dalam kondisi ama
伊斯兰教以外的一些学者和人权活动家对伊斯兰方式，特别是在人权方面，广泛发表了意见并提出了尖锐的批评。许多伊斯兰教外的人权活动家在行动中指责伊斯兰世界在实施伊斯兰法（伊斯兰教法）的国家（如一些伊斯兰国家）侵犯人权。在亚齐等地发生的几起事件中，人们迅速发现，亚齐在执行伊斯兰教法（包括鞭刑、石刑和砍手等惩罚）时，在维护人权方面并不宽松。本文旨在探讨伊斯兰教中的人权概念，尤其是先知穆罕默德（PBUH）的箴言中的人权概念、伊斯兰教中人权概念的范围以及先知穆罕默德箴言中的人权内容。研究采用文献分析法，使用《古兰经》和圣训文本，运用哲学方法，通过内容分析法进行分析。本文的研究结果可以概括为：伊斯兰教是一个倡导人权并坚决反对侵犯人权的宗教。伊斯兰人权的范围很广，不仅限于个人的人权，还扩展到人类以外的其他生物，如动物、植物、结构和整个环境的权利。根据先知的箴言，伊斯兰人权不仅适用于战争时期，也适用于和平条件下，如商业和其他交往。即使是在礼拜中，人权也有规定，以确保维护每个人的身体权利。Abstrak：伊斯兰教中的伊斯兰教徒和 "人道使者"（Hak Asasi Manusia，简称 "人道使者"）都有许多关于 "人道使者 "的伊斯兰教言论和评论。在过去的几年中，在伊斯兰教国家和印度尼西亚的亚齐省的伊斯兰教国家（伊斯兰教秘书处）中，有很多人都在关注着伊斯兰教的发展。在亚齐的大部分地区，人们都在研究亚齐是否存在伊斯兰教国（HAM），以及亚齐的伊斯兰教国（Hukuman cambuk、Rajam 和 Had）。这篇文章介绍了从伊斯兰教到 "哈迪"（Hadis Nabi）的历史，从伊斯兰教到 "哈迪"（Hadis Nabi Saw）的历史，以及从 "哈迪"（Hadis Nabi Saw）到 "哈迪"（Hadis Nabi Saw）的历史。文章采用古兰经和哈迪斯教义的内容分析方法，并以内容分析方法进行理论分析和实践分析。该研究表明，伊斯兰教是一个 "HAM "的宗教，"HAM "伊斯兰教的特点是在人类生活的各个领域，包括社会、宗教、文化和语言。伊斯兰教的 HAM 版本不仅可以在社区中使用，而且还可以在家庭中使用，包括在社区中和社区间使用。关键词: Hak Asasi Manusia (HAM),伊斯兰教, Hadis Nabi
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Pub Date : 2024-02-23DOI: 10.22373/petita.v9i1.256
Peni Nugraheni, Syed Musa Alhabshi, R. Rosman
This paper attempts to conduct a review of ethics in Islamic business entities by providing a conceptual framework of Islamic ethical values which is linked to the triple bottom line. This study uses a qualitative descriptive method to discuss these values based on the literature on Islamic ethics and Islamic business ethics. While some ethical values may be implemented similarly in both conventional and Islamic organisations, from the Islamic perspective, the spirit, process, and result become one single unit that must not violate Islamic principles. Humans are not judged solely by the result achieved but also by the process and effort (ikhtiyar). None of our activities should thus occur at the expense of other mahluq. The ability to measure the conformity of a company’s business activities with Islamic business ethics will show the extent to which it has implemented Islamic principles and affirm the organisation’s identity. Abstrak: Paper ini mencoba melakukan tinjauan terhadap etika pada entitas bisnis syariah dengan memberikan kerangka konseptual nilai-nilai etika Islam yang terkait dengan triple bottom line. Penelitian ini menggunakan metode deskriptif kualitatif yang membahas nilai-nilai tersebut berdasarkan literatur etika Islam dan etika bisnis Islam. Meskipun beberapa nilai etika dapat diterapkan secara umum baik dalam lembaga konvensional maupun Lembaga syariah, namun dalam perspektif Islam, semangat, proses, dan hasil menjadi satu kesatuan yang tidak boleh melanggar prinsip-prinsip Islam. Manusia tidak dinilai hanya dari hasil yang dicapai tetapi juga dari proses dan usahanya (ikhtiyar). Oleh karena itu, tidak boleh ada aktivitas kita yang mengorbankan mahluq lain. Kemampuan mengukur kesesuaian kegiatan bisnis perusahaan dengan etika bisnis Islam akan menunjukkan sejauh mana perusahaan telah menerapkan prinsip-prinsip Islam dan menegaskan identitas organisasi. Kata Kunci: Etika Bisnis Islam, Organisasi Bisnis Islam, Nilai-Nilai Etika, Triple Bottom Line
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Pub Date : 2024-01-29DOI: 10.22373/petita.v9i1.230
T. Mansur, M. A. Abdullah, Muslim Amiren, Hasbi Ali
Abstract: The customary justice system in Aceh, Indonesia, aims to resolve minor disputes within the community through consensus. Essentially, the resolution of customary disputes is informally conducted without formalization and documentation. However, as the legal landscape and society evolve, government regulations now require the formalization of dispute resolution through customary courts similar to state courts. This article discusses the challenges of formalization and documentation in the customary courts in Aceh, Indonesia. The article identifies three primary challenges to formalization and documentation in customary justice: first, the belief among some customary leaders that the case resolution process does not require formality and documentation due to infrequent complaints from the parties involved. Second, there is a lack of training among customary leaders in the formal legal process. Third, there is insufficient awareness and promotion of the formalization of customary justice. The article argues that formalizing customary justice is not merely a matter of regulatory compliance but requires socialization and training for customary leaders to implement formalization and documentation effectively.
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Pub Date : 2024-01-29DOI: 10.22373/petita.v9i1.209
Muhammad Natsir, Fuadi, Darmawan, Zaki Ulya, Siti Sahara
Aceh has the power to modify its laws in line with Islamic law in compliance with the appropriate laws and regulations. The purpose of this essay is to study the environmental law concepts that apply to Environmental Managers under Qanun No. 2 of 2011. One of the principles is "Islamic," however the Qanun's content disregards this ideal, which is a concern. The goal of this study is to recreate the Qanun on environmental management in Aceh and establish a method of dispute resolution based on Islamic principles for those who commit environmental offenses. The methodology adopted is a normative juridical one based on rules and laws. In order to rebuild Qanun, Islamic law's requirements must be taken into consideration. This includes concretizing Islamic values in Aceh's environmental laws as a policy by using the lex specialist principle within the framework of the Unitary State of the Republic of Indonesia. Due to the fact that Indonesian criminal law does not recognize peaceful conflict settlement, this study is obviously innovative. Abstrak: Berdasarkan peraturan perundang-undangan yang berlaku, Aceh memiliki wewenang untuk mengatur hukumnya sesuai dengan syariat Islam. Artikel ini hendak menelaah asas hukum lingkungan yang berlaku dalam Qanun No. 2 Tahun 2011 tentang Pengelola Lingkungan Hidup. Adapun salah satu asas adalah “keislaman”, namun permasalahan yang ditemukan yaitu substansi Qanun mengabaikan asas tersebut. Tujuan penelitian ini adalah untuk mencari bentuk penyelesaian sengketa sesuai asas keislaman dalam pengaturan hukum bagi pelaku tindak pidana lingkungan hidup sebagai rekonstruksi Qanun pengelolaan lingkungan hidup di Aceh. Metode yang digunakan adalah yuridi normatif dengan pendekatan peraturan perundang-undangan. Hasil temuan penelitian asas keislaman belum secara konkret diuraikan sebagai satu substansi utama Qanun tersebut. Qanun membutuhkan rekonstruksi dengan memperhatikan ketentuan syariat Islam diantaranya konkritisasi asas keislaman dalam regulasi lingkungan hidup di Aceh sebagai suatu kebijakan dengan menerapkan asas lex spesialis dalam bingkai Negara Kesatuan Republik Indonesia. Penelitian ini memiliki kebaruan secara jelas karena penyelesaian sengketa dengan perdamaian tidak dikenal dalam sistem hukum pidana Indonesia. Kata Kunci: Relevansi, Asas Keislaman, Pengelolaan Lingkungan Hidup, Aceh
亚齐有权根据相应的法律法规，按照伊斯兰教法修改其法律。本文旨在研究 2011 年第 2 号《古兰经》中适用于环境管理者的环境法概念。原则之一是 "伊斯兰教"，但《教规》的内容却忽视了这一理想，这令人担忧。本研究的目标是在亚齐重新制定有关环境管理的 Qanun，并根据伊斯兰原则为环境违法者建立一种解决争端的方法。所采用的方法是基于规则和法律的规范性司法方法。为了重建 Qanun，必须考虑伊斯兰法的要求。这包括在印度尼西亚共和国统一国家的框架内，通过使用专门法原则，将伊斯兰价值观具体化为亚齐环境法的一项政策。由于印度尼西亚刑法不承认和平解决冲突，因此本研究具有明显的创新性。摘要根据现行法律法规，亚齐省有权根据伊斯兰法调整其法律。本文探讨了第 2/2011 号《环境管理 Qanun》中适用的环境法原则。 其中一项原则是 "keislaman"，但发现的问题是该 Qanun 的实质内容忽略了这一原则。本研究的目的是根据伊斯兰教原则，在环境犯罪的法律安排中找到一种解决争端的形式，作为对亚齐环境管理 Qanun 的重建。所采用的方法是规范法学与立法方法。伊斯兰原则的研究成果并未作为《卡农》的主要内容之一得到具体概述。需要结合伊斯兰法的规定重建《卡农》，包括在印度尼西亚共和国统一国家的框架内，通过应用专家法原则，将伊斯兰原则具体化为亚齐环境监管政策。这项研究具有明显的新颖性，因为以和平方式解决争端在印度尼西亚刑法体系中尚属首次。关键词相关性、伊斯兰原则、环境管理、亚齐
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