The Islamic principle encourages people to be alert for society. To achieve the objective of sharia, Muslim has been provided the clear path to collaborate with the creatures fairly. The injustice financial practice one of the aspects that Islamic principles emphasise to not involve. On top of this, the usury (Riba) where someone charges the excess for the loan unfairly. The interest practice has been a critical topic throughout the time. Due to the unfair practice, the major religions and civilisations cursed this practice as general. Nevertheless, in practical situations, there were numbers of approaches for each religion and civilisation. Plato with among ancient philosopher criticized this and argued this is a media to squeeze poor people. In Judaism, the interest is prohibited among Jews, while in the Hinduism allowed otherwise in a lower caste in the society. In Christianity, priests in the medieval banned this practice, but it has been diluted in the 6th century due to the sovereign pressure. Islam sprightly prohibited the interest despite the diversity of its models, the value, the grade and to whom it will be exercised. This article emphasises on Islamic finance point of view towards the cross religions and civilisation. Utilised the library/literature-based research, the author delivers the main ideas in the comparative approaches of the interest issues.
{"title":"Interest in Islam and Cross Religions","authors":"Muhammad Syauqi Bin Armia","doi":"10.22373/PETITA.V4I1.3","DOIUrl":"https://doi.org/10.22373/PETITA.V4I1.3","url":null,"abstract":"The Islamic principle encourages people to be alert for society. To achieve the objective of sharia, Muslim has been provided the clear path to collaborate with the creatures fairly. The injustice financial practice one of the aspects that Islamic principles emphasise to not involve. On top of this, the usury (Riba) where someone charges the excess for the loan unfairly. \u0000The interest practice has been a critical topic throughout the time. Due to the unfair practice, the major religions and civilisations cursed this practice as general. Nevertheless, in practical situations, there were numbers of approaches for each religion and civilisation. Plato with among ancient philosopher criticized this and argued this is a media to squeeze poor people. In Judaism, the interest is prohibited among Jews, while in the Hinduism allowed otherwise in a lower caste in the society. In Christianity, priests in the medieval banned this practice, but it has been diluted in the 6th century due to the sovereign pressure. Islam sprightly prohibited the interest despite the diversity of its models, the value, the grade and to whom it will be exercised. \u0000This article emphasises on Islamic finance point of view towards the cross religions and civilisation. Utilised the library/literature-based research, the author delivers the main ideas in the comparative approaches of the interest issues.","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126247917","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}
Studies on art education and culture are a continuing concern within academicians and politicians. Although extensive research has been carried out on the fields, few studies exist, which concern about the use of art education for cultural hegemony. This study concerns about Acehnese culture and identity. During the time of colonisation, imperialist scholar; Snouck Hurgronje had used cultural resources as the instrument to instil false cultural identity for the interest to take control over Aceh. Stepping on the Dutch’s colonialising policies, the central government of Indonesia has, as argued, used art curriculum as a hegemonic media for similar interests. This article discusses the case of art education in Acehnese by analysing the content of the text books recommended by the central government. This work is to demonstrate the representation of Acehnese cultural identity in the “Art and Culture” curriculum of schools in Aceh. I employ Freire, Hall, Apple, and Giroux thoughts to formulate the framework of this article. The aim of this paper is to understand the mechanism of the art curriculum used to nationalise local people and to uncover the scheme of cultural hegemony in Acehnese schools, Indonesia. This work significantly contributes toward understanding the relation between cultural hegemony and education
{"title":"SOCIAL ENGINEERING THROUGH EDUCATION LAW A comparative analysis of cultural policies between the Dutch and Indonesian central Government","authors":"Saifuddin Dhuhri","doi":"10.22373/PETITA.V4I1.12","DOIUrl":"https://doi.org/10.22373/PETITA.V4I1.12","url":null,"abstract":"Studies on art education and culture are a continuing concern within academicians and politicians. Although extensive research has been carried out on the fields, few studies exist, which concern about the use of art education for cultural hegemony. This study concerns about Acehnese culture and identity. During the time of colonisation, imperialist scholar; Snouck Hurgronje had used cultural resources as the instrument to instil false cultural identity for the interest to take control over Aceh. Stepping on the Dutch’s colonialising policies, the central government of Indonesia has, as argued, used art curriculum as a hegemonic media for similar interests. This article discusses the case of art education in Acehnese by analysing the content of the text books recommended by the central government. This work is to demonstrate the representation of Acehnese cultural identity in the “Art and Culture” curriculum of schools in Aceh. I employ Freire, Hall, Apple, and Giroux thoughts to formulate the framework of this article. The aim of this paper is to understand the mechanism of the art curriculum used to nationalise local people and to uncover the scheme of cultural hegemony in Acehnese schools, Indonesia. This work significantly contributes toward understanding the relation between cultural hegemony and education","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129854061","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}
The distinction in the normative character of legal traditions will give an effect of the state different attitude to those traditions. In the case of Islamic law and adat law in Indonesia, we see that although having different basic character in terms of its foundation of legal creation, Islamic law can relatively be closer to the character of the state law, which is uniform and nationally effective. It is clear here that the nationalization of Islamic law built on the basis of its adherents, and not on the tribe, clan, language, or other local denominations, becomes an effective tool for its rapprochement with the state law, which is also nationalized on the basis of citizenship. Thus, although it is not possible to equalize Islamic law and state law due to the sacredness of the religious law, the scope in the efficacy of both laws can be an effective means of legal rapprochement. This is however not the case with adat law. The character of adat law as a local and heterogeneous legal tradition is intrinsically not in line with the philosophy of national law, which is anti-localism and homogeneous. It is just impossible to bring adat law to become an effective law for all Indonesian citizens. As a result, the rapprochement is difficult between adat law and state law.
{"title":"SHARIAH AND THE POLITICS OF PLURALISM IN INDONESIA: UNDERSTANDING STATE’S RATIONAL APPROACH TO ADAT AND ISLAMIC LAW","authors":"Ratno Lukito","doi":"10.22373/PETITA.V4I1.8","DOIUrl":"https://doi.org/10.22373/PETITA.V4I1.8","url":null,"abstract":"The distinction in the normative character of legal traditions will give an effect of the state different attitude to those traditions. In the case of Islamic law and adat law in Indonesia, we see that although having different basic character in terms of its foundation of legal creation, Islamic law can relatively be closer to the character of the state law, which is uniform and nationally effective. It is clear here that the nationalization of Islamic law built on the basis of its adherents, and not on the tribe, clan, language, or other local denominations, becomes an effective tool for its rapprochement with the state law, which is also nationalized on the basis of citizenship. Thus, although it is not possible to equalize Islamic law and state law due to the sacredness of the religious law, the scope in the efficacy of both laws can be an effective means of legal rapprochement. This is however not the case with adat law. The character of adat law as a local and heterogeneous legal tradition is intrinsically not in line with the philosophy of national law, which is anti-localism and homogeneous. It is just impossible to bring adat law to become an effective law for all Indonesian citizens. As a result, the rapprochement is difficult between adat law and state law.","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128953708","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}
The application of capital punishment has become worldwide debate. European human rights have abolished the capital punishment in their legal system. However, some countries, including United States, have still established the capital punishment. In some Asia countries have still implemented capital punishment, including China, Indonesia, and Saudi Arabia. Those countries have received a significant benefit from the implementation of capital punishment. In this article, author will explore some benefit of capital punishment to create a peaceful and harmonious life. To create basic understanding, author have used theoretical background on crime-punishment connection. Author has also examined the restraining effects of the application of capital punishment on crime in several countries, and presenting some quantitative data. The final segment has displayed a fleeting discussion, and offering some generalizations. The purpose provides a clear conclusion, referred on the practice of various countries. This experience will have a significant benefit for development Islamic law in Aceh, Indonesia.
{"title":"THE GUARANTEE OF THE APPLICATION OF CAPITAL PUNISHMENT ON A PEACEFULL AND HARMONIOUS LIFE: PROOF FROM AROUND THE WORLD","authors":"Tajul Arifin","doi":"10.22373/PETITA.V4I1.14","DOIUrl":"https://doi.org/10.22373/PETITA.V4I1.14","url":null,"abstract":"The application of capital punishment has become worldwide debate. European human rights have abolished the capital punishment in their legal system. However, some countries, including United States, have still established the capital punishment. In some Asia countries have still implemented capital punishment, including China, Indonesia, and Saudi Arabia. Those countries have received a significant benefit from the implementation of capital punishment. In this article, author will explore some benefit of capital punishment to create a peaceful and harmonious life. To create basic understanding, author have used theoretical background on crime-punishment connection. Author has also examined the restraining effects of the application of capital punishment on crime in several countries, and presenting some quantitative data. The final segment has displayed a fleeting discussion, and offering some generalizations. The purpose provides a clear conclusion, referred on the practice of various countries. This experience will have a significant benefit for development Islamic law in Aceh, Indonesia.","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130401526","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}
Among the numerous problems frequently discussed by Islamic jurists is the separation of Muhammad's functions between as a Prophet or Apostle and as the head of a state. Sunnah as a reflection of the former must be carried out as it is, while the sunnah that represents the latter should be seen through adjusting the context to particular places and times. In general, the former is much related to the issues of ritual practices (Ibadah / God worshiping) which are regarded static or fixed in nature; probability of changes and development does not seem to appear in this domain although diversity does exist. Contrawise, a study on Muhammad's function as the head of state will experience progressive changes because it involves changes of variables such as time, place, circumstance, motivation, and tradition. However, due to the nature of bidimensionality of Islamic law, Muhammad's gait as the head of state is inseparable from the textual content of revelation which is rigid in nature; such particular content will stay unchanged across space and time. This content is called "value" (e.g. Syamsul Anwar), or maqāṣid al-syarī`ah (al-Ghazali, al-Syāṭibī, al-Ṭūfī, Ibnu Asyūr) or — ratio legis (Fazlur Rahman). The law can experience changes in adjustment to space and time under the same textual content in use as a guide
{"title":"THE CHANCE ON ISLAMIC FAMILY LAW STUDY IN INDONESIA","authors":"A. Abubakar","doi":"10.22373/PETITA.V4I1.13","DOIUrl":"https://doi.org/10.22373/PETITA.V4I1.13","url":null,"abstract":"Among the numerous problems frequently discussed by Islamic jurists is the separation of Muhammad's functions between as a Prophet or Apostle and as the head of a state. Sunnah as a reflection of the former must be carried out as it is, while the sunnah that represents the latter should be seen through adjusting the context to particular places and times. In general, the former is much related to the issues of ritual practices (Ibadah / God worshiping) which are regarded static or fixed in nature; probability of changes and development does not seem to appear in this domain although diversity does exist. Contrawise, a study on Muhammad's function as the head of state will experience progressive changes because it involves changes of variables such as time, place, circumstance, motivation, and tradition. However, due to the nature of bidimensionality of Islamic law, Muhammad's gait as the head of state is inseparable from the textual content of revelation which is rigid in nature; such particular content will stay unchanged across space and time. This content is called \"value\" (e.g. Syamsul Anwar), or maqāṣid al-syarī`ah (al-Ghazali, al-Syāṭibī, al-Ṭūfī, Ibnu Asyūr) or — ratio legis (Fazlur Rahman). The law can experience changes in adjustment to space and time under the same textual content in use as a guide","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122790881","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}
Physical abuse is an act causing pain and injury to one's body. Today, there is a customary criminal law regulating the sanctions for the perpetrators of physical abuse, namely in Kampung Taman Firdaus. However, the customary sanctions are significantly different from the penalties stipulated in Islamic law and positive law. The differences in the type and the rate of sanctions will have consequences on the purpose of a law formation. Therefore, this study examined the regulations of criminal sanctions for the perpetrators of physical abuse in Kampung Taman Firdaus. The results of this study concluded that the customary sanctions of physical abuse in Kampung Taman Firdaus were the fine of one goat for head injuries with blood flowing, and the penalty of one chicken for head injuries without blood flowing. On the other hand, for the physical abuse other than on the head and face, the customary sanction is only to pay medical expenses until the victim is healed, and this sanction is not in line with Islamic criminal law. Abstrak: Kekerasan fisik adalah suatu tindakan yang mengakibatkan rasa sakit dan terluka pada tubuh seseorang. Dewasa ini terdapat sebuah hukum pidana Adat yang mengatur sanksi bagi pelaku kekerasan fisik yaitu di Kampung Taman Firdaus. Namun pada sanksi Adat tersebut terdapat perbedaan yang signifikan terhadap hukuman yang diatur dalam hukum Islam dan hukum positif, dengan perbedaan dari jenis sanksi serta bobot sanksi tersebut akan berkonsekuensi pada tujuan dibentuknya suatu hukum. Oleh karena itu penelitian ini ingin melihat bagaimana ketentuan sanksi pidana bagi pelaku kekerasan fisik dalam Adat Kampung Taman Firdaus. Berdasarkan hasil penelitian ini dapat disimpulkan bahwa sanksi adat Kampung Taman Firdaus mengenai kekerasan fisik yaitu denda satu ekor kambing untuk luka di kepala yang darahnya mengalir, dan denda satu ekor ayam untuk luka di kepala yang darahnya keluar tidak mengalir. Sedangkan kekerasan fisik dengan objek selain kepala dan wajah sanksi adatnya ialah hanya membayar biaya pengobatan saja sampai sembuh, dan sanksi adat pada bagian ini tidak sesuai dengan hukum pidana Islam. Kata kunci : Sanksi Adat, kekerasan fisik, dan Hukum Pidana Islam.
身体虐待是对身体造成疼痛和伤害的行为。今天，在甘榜塔曼Firdaus有一项习惯刑法，规定对身体虐待的肇事者的制裁。然而，习惯法的制裁与伊斯兰法和成文法规定的惩罚有很大不同。制裁的种类和速度的不同将对制定法律的目的产生影响。因此，本研究审查了甘榜塔曼州对身体虐待肇事者的刑事制裁条例。这项研究的结论是，在Kampung Taman Firdaus，对身体虐待的惯常处罚是对头部有血流的伤害处以一只山羊的罚款，对头部没有血流的伤害处以一只鸡的罚款。另一方面，对于头部和面部以外的身体虐待，习惯上的制裁只是支付医疗费用，直到受害者痊愈为止，这种制裁不符合伊斯兰刑法。摘要:Kekerasan fisik adalah suatu tindakan yang mengakibatkan rasa sakit dan terluka pada tubuh seseorang。这是我的第一个女儿，她是我的女儿，她是我的女儿，她是我的女儿，她是我的女儿，她是我的女儿。Namun pada sanksi Adat tersebut terdapat perbedaan and yang signikan terhadap hukuman yang diatan dalam hukum Islam dan hukum positif, dengan perbedaan and dari jenis sanksi serta bobot sanksi teresi akan berkonsekuensi pada tujuan dibentuknya suatu hukum。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。Berdasarkan hasil penelitian ini dapat dispulpulkan bahwa sanksi adat Kampung Taman Firdaus mengenai kekerasan fisik yitu dendena satu kkka di kepala yang darahnya kelalir, dan dendenu satu ekor ayam untuk luka di kepala yang darahnya keluva tikalir。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是我的意思。Kata kunci: Sanksi Adat, kekerasan fisik, dan Hukum Pidana Islam。
{"title":"SANKSI ADAT BAGI PELAKU KEKERASAN FISIK DITINJAU MENURUT HUKUM PIDANA ISLAM","authors":"Abdul, Jamhuri, Irwansyah","doi":"10.22373/petita.v3i2.49","DOIUrl":"https://doi.org/10.22373/petita.v3i2.49","url":null,"abstract":"Physical abuse is an act causing pain and injury to one's body. Today, there is a customary criminal law regulating the sanctions for the perpetrators of physical abuse, namely in Kampung Taman Firdaus. However, the customary sanctions are significantly different from the penalties stipulated in Islamic law and positive law. The differences in the type and the rate of sanctions will have consequences on the purpose of a law formation. Therefore, this study examined the regulations of criminal sanctions for the perpetrators of physical abuse in Kampung Taman Firdaus. The results of this study concluded that the customary sanctions of physical abuse in Kampung Taman Firdaus were the fine of one goat for head injuries with blood flowing, and the penalty of one chicken for head injuries without blood flowing. On the other hand, for the physical abuse other than on the head and face, the customary sanction is only to pay medical expenses until the victim is healed, and this sanction is not in line with Islamic criminal law. \u0000Abstrak: Kekerasan fisik adalah suatu tindakan yang mengakibatkan rasa sakit dan terluka pada tubuh seseorang. Dewasa ini terdapat sebuah hukum pidana Adat yang mengatur sanksi bagi pelaku kekerasan fisik yaitu di Kampung Taman Firdaus. Namun pada sanksi Adat tersebut terdapat perbedaan yang signifikan terhadap hukuman yang diatur dalam hukum Islam dan hukum positif, dengan perbedaan dari jenis sanksi serta bobot sanksi tersebut akan berkonsekuensi pada tujuan dibentuknya suatu hukum. Oleh karena itu penelitian ini ingin melihat bagaimana ketentuan sanksi pidana bagi pelaku kekerasan fisik dalam Adat Kampung Taman Firdaus. Berdasarkan hasil penelitian ini dapat disimpulkan bahwa sanksi adat Kampung Taman Firdaus mengenai kekerasan fisik yaitu denda satu ekor kambing untuk luka di kepala yang darahnya mengalir, dan denda satu ekor ayam untuk luka di kepala yang darahnya keluar tidak mengalir. Sedangkan kekerasan fisik dengan objek selain kepala dan wajah sanksi adatnya ialah hanya membayar biaya pengobatan saja sampai sembuh, dan sanksi adat pada bagian ini tidak sesuai dengan hukum pidana Islam. \u0000Kata kunci : Sanksi Adat, kekerasan fisik, dan Hukum Pidana Islam.","PeriodicalId":231408,"journal":{"name":"PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127414379","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}
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