Pub Date : 2022-12-30DOI: 10.22373/legitimasi.v11i2.15791
Syarifah Rahmatillah, Mahlil Ridwan
Child raising is the transfer of the legal position of the child from the parent to the parent. In practice, the raising of children is usually carried out by persons who, in their marriage, do not produce offspring. The process of raising children in Indonesia has been regulated in PP No. 54 of 2007 on the Enforcement of Child Abduction and Permensos No. 110 of 2009 on the Conditions of Deprivation of Children. However, in practice, many children are raised by society in ways that are not in accordance with the rules. The problem that is investigated in this script is how the raising practices are carried out by the people of Kecamatan Tadu Raya and how the review of the Indonesian legal system is related to the implementation of the raising of children carried out in Kecamatan Tudu Raya. In this study, the author uses the method of the Yuridis empirical approach, which is to study the norms or rules that form the foundation and see the application of these rules in the life of society. The findings of this study revealed that child raising in the district of Tadu Raya is only implemented through the process of oral agreement between the parent raising with the parent of the child with the factor has not yet had children in the family, as well as the economic factor of the family raising the sense of disappointment to raise the child, the parent is also positioned as a child even though the relationship with the parents of his child is not decided. According to the Indonesian legal system, the practice of raising a child is not in accordance with positive law and Islamic law. So the practice of raising children in the Tadu Raya is only a social activity that does not follow the applicable legal process.
{"title":"Pengangkatan Anak tanpa Penetapan Mahkamah Syar’iyah: Aktivitas Sosial, Kepastian Hukum di Nagan Raya, Aceh","authors":"Syarifah Rahmatillah, Mahlil Ridwan","doi":"10.22373/legitimasi.v11i2.15791","DOIUrl":"https://doi.org/10.22373/legitimasi.v11i2.15791","url":null,"abstract":"Child raising is the transfer of the legal position of the child from the parent to the parent. In practice, the raising of children is usually carried out by persons who, in their marriage, do not produce offspring. The process of raising children in Indonesia has been regulated in PP No. 54 of 2007 on the Enforcement of Child Abduction and Permensos No. 110 of 2009 on the Conditions of Deprivation of Children. However, in practice, many children are raised by society in ways that are not in accordance with the rules. The problem that is investigated in this script is how the raising practices are carried out by the people of Kecamatan Tadu Raya and how the review of the Indonesian legal system is related to the implementation of the raising of children carried out in Kecamatan Tudu Raya. In this study, the author uses the method of the Yuridis empirical approach, which is to study the norms or rules that form the foundation and see the application of these rules in the life of society. The findings of this study revealed that child raising in the district of Tadu Raya is only implemented through the process of oral agreement between the parent raising with the parent of the child with the factor has not yet had children in the family, as well as the economic factor of the family raising the sense of disappointment to raise the child, the parent is also positioned as a child even though the relationship with the parents of his child is not decided. According to the Indonesian legal system, the practice of raising a child is not in accordance with positive law and Islamic law. So the practice of raising children in the Tadu Raya is only a social activity that does not follow the applicable legal process.","PeriodicalId":424275,"journal":{"name":"Legitimasi: Jurnal Hukum Pidana dan Politik Hukum","volume":"28 4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116346100","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}
This article examines the granting of amnesty to perpetrators of political crimes by the President of the Republic of Indonesia. This authority is regulated in the Basic Law of the Republic of Indonesia, 1945, Article 14 paragraph (2), and Emergency Law Number 11, 1954, Article 1 on Amnesty and Abolition. Both of these rules do not specifically describe the limitations or types of criminal acts that amnesty may be granted to. The amnesty granted by the President to Baiq Nuril, a victim of sexual harassment involved in cases of infringement of the Information and Electronic Transactions Act, was carried out on the basis of humanity and justice. This policy has influenced the historical changes in amnesty law aimed at non-political cases. The study aims to examine the authority of the President of Indonesia in granting amnesty, reviewed from a fiqh siyasah perspective. Data is obtained through library studies and analyzed using a normative or doctrinal approach. The results of the study show that the granting of amnesty by the president is a prerogative of the president, as stipulated in the Basic Law of the Republic of Indonesia 1945. But in fiqh siyasah, the essence of amnesty is forgiveness. Forgiveness is the prerogative of the head of state, aimed at creating greater crimes, and does not violate the provisions of the law that have been established. The President's policy of granting amnesty in non-political cases is in accordance with the provisions of the fiqh siyasah, because the concept of amnesty in the law and the notion of forgiveness in the fiqh siyasah are equally based on the interests of the state and the crime of the community. Historical facts show that the Prophet Muhammad and the caliphs after him gave forgiveness to rebels, war criminals, and non-political criminals.
{"title":"Amnesti: Hak Prerogatif Presiden dalam Perspektif Fiqh Siyasah","authors":"Mutiara Fahmi Razali, Azmil Umur, Sinta Kartika Putri","doi":"10.22373/legitimasi.v11i2.15218","DOIUrl":"https://doi.org/10.22373/legitimasi.v11i2.15218","url":null,"abstract":"This article examines the granting of amnesty to perpetrators of political crimes by the President of the Republic of Indonesia. This authority is regulated in the Basic Law of the Republic of Indonesia, 1945, Article 14 paragraph (2), and Emergency Law Number 11, 1954, Article 1 on Amnesty and Abolition. Both of these rules do not specifically describe the limitations or types of criminal acts that amnesty may be granted to. The amnesty granted by the President to Baiq Nuril, a victim of sexual harassment involved in cases of infringement of the Information and Electronic Transactions Act, was carried out on the basis of humanity and justice. This policy has influenced the historical changes in amnesty law aimed at non-political cases. The study aims to examine the authority of the President of Indonesia in granting amnesty, reviewed from a fiqh siyasah perspective. Data is obtained through library studies and analyzed using a normative or doctrinal approach. The results of the study show that the granting of amnesty by the president is a prerogative of the president, as stipulated in the Basic Law of the Republic of Indonesia 1945. But in fiqh siyasah, the essence of amnesty is forgiveness. Forgiveness is the prerogative of the head of state, aimed at creating greater crimes, and does not violate the provisions of the law that have been established. The President's policy of granting amnesty in non-political cases is in accordance with the provisions of the fiqh siyasah, because the concept of amnesty in the law and the notion of forgiveness in the fiqh siyasah are equally based on the interests of the state and the crime of the community. Historical facts show that the Prophet Muhammad and the caliphs after him gave forgiveness to rebels, war criminals, and non-political criminals.","PeriodicalId":424275,"journal":{"name":"Legitimasi: Jurnal Hukum Pidana dan Politik Hukum","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122150191","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 : 2022-12-30DOI: 10.22373/legitimasi.v11i2.16010
Dedy Sumardi, M. Mansari, Maulana Fickry Albaba
The Constitutional Court, by Decision No. 110/Law-X/2012, repealed Articles 96, 100, and 101 of Law No. 11 of 2012 on the Child Criminal Justice System, which establishes penalties for judges, prosecutors, and investigators who do not seek discrimination against children who face the law. These provisions have no more binding legal force for judges, police, and prosecutors who do not perform their duties. The study focuses on the implementation of diversity and the impact of child protection before and after the Constitutional Court rulings. The interview data is obtained from the Banda Aceh State Court, supported by library data, and analyzed using a juridico-empirical approach. Based on the analysis of the data, it was found that the execution of diversion in the Banda Aceh State Court before the birth of the decision of the Constitutional Court Number 110/PUU-X/2012 was in accordance with the regulations of the laws in force and was accompanied by the threat of criminal offenses. After the birth of the judgment of the Constitutional Court, the execution of differences is an obligation that must be carried out by the judge but is not accompanied by the threat of a criminal offense for a judge who does not perform it. The impact of the ruling of the Constitutional Court is that there is no criminal threat to the judge, JPU, and investigator because the Constitutional Court ruling has declared Articles 96, 100, and 101 to have no binding legal force. Nevertheless, the duty of diversification remains a duty that must be enforced by law enforcement.
根据第110/Law- x /2012号决定，宪法法院废除了关于儿童刑事司法制度的2012年第11号法律第96条、第100条和第101条，该条规定了对不寻求歧视面对法律的儿童的法官、检察官和调查人员的处罚。这些规定对不履行职责的法官、警察和检察官不再具有法律约束力。研究的重点是宪法法院判决前后的多样性实施和儿童保护的影响。访谈数据来自班达亚齐州法院，得到图书馆数据的支持，并采用司法实证方法进行分析。根据对数据的分析，发现在宪法法院第110/PUU-X/2012号决定诞生之前，班达亚齐州法院的转移执行符合现行法律的规定，并伴随着刑事犯罪的威胁。宪法法院判决诞生后，执行分歧是法官必须履行的义务，但不履行的法官不会受到刑事犯罪的威胁。宪法裁判所的判决的影响是，由于宪法裁判所的判决宣布第96条、第100条、第101条不具有法律约束力，因此不会对审判员、巡警和调查官构成刑事威胁。然而，多样化的义务仍然是一项必须由执法部门执行的义务。
{"title":"Restoratif Justice, Diversi dan Peradilan Anak Pasca Putusan Mahkamah Konstitusi Nomor 110/Puu-X/2012","authors":"Dedy Sumardi, M. Mansari, Maulana Fickry Albaba","doi":"10.22373/legitimasi.v11i2.16010","DOIUrl":"https://doi.org/10.22373/legitimasi.v11i2.16010","url":null,"abstract":"The Constitutional Court, by Decision No. 110/Law-X/2012, repealed Articles 96, 100, and 101 of Law No. 11 of 2012 on the Child Criminal Justice System, which establishes penalties for judges, prosecutors, and investigators who do not seek discrimination against children who face the law. These provisions have no more binding legal force for judges, police, and prosecutors who do not perform their duties. The study focuses on the implementation of diversity and the impact of child protection before and after the Constitutional Court rulings. The interview data is obtained from the Banda Aceh State Court, supported by library data, and analyzed using a juridico-empirical approach. Based on the analysis of the data, it was found that the execution of diversion in the Banda Aceh State Court before the birth of the decision of the Constitutional Court Number 110/PUU-X/2012 was in accordance with the regulations of the laws in force and was accompanied by the threat of criminal offenses. After the birth of the judgment of the Constitutional Court, the execution of differences is an obligation that must be carried out by the judge but is not accompanied by the threat of a criminal offense for a judge who does not perform it. The impact of the ruling of the Constitutional Court is that there is no criminal threat to the judge, JPU, and investigator because the Constitutional Court ruling has declared Articles 96, 100, and 101 to have no binding legal force. Nevertheless, the duty of diversification remains a duty that must be enforced by law enforcement.","PeriodicalId":424275,"journal":{"name":"Legitimasi: Jurnal Hukum Pidana dan Politik Hukum","volume":"91 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124298896","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 : 2022-12-30DOI: 10.22373/legitimasi.v11i2.17676
Tarmizi M. Jakfar, Muji Mulia, Y. Yusrizal
Based on information from Susenas 2017, there are about 13 million Indonesian Muslims who are already economically well-off for the hajj list, but do not register for the hajj. In response to this, MUI has issued a fatwa for people aged 60 to register immediately, worried about running out of fees and making up hajj and MUI stipulates that it is forbidden for them to delay. The research questions are: how is MUI's consideration in determining the obligation to immediately register for hajj for those who meet the criteria and how is MUI's consideration in determining the prohibition of delaying for those who meet the criteria. This research is classified as a type of qualitative research and is included in the normative study and the process of collecting data using the literature method is then analyzed with a descriptive analysis approach. The results found are that it is mandatory for people aged 60 years to register for Hajj immediately because of the hadith that states the average age of the Prophet Muhammad's people is 60-70 years, while the waiting period for departure is very long, for people who are worried about running out of money because it is analogous to the obligation to leave on Friday. at, and for qada hajj because there is a consensus of friends. As for the consideration of the prohibition of postponing the age of 60 because it is a sin to neglect worship, for people who are worried about running out of hajj fees because they violate the law from the results of analogies and for those who make up qada because they consider the consensus of friends.
{"title":"Kewajiban Penyegeraan Pendaftaran Haji: Kajian Fatwa Majelis Ulama Indonesia Nomor 5 Tahun 2020","authors":"Tarmizi M. Jakfar, Muji Mulia, Y. Yusrizal","doi":"10.22373/legitimasi.v11i2.17676","DOIUrl":"https://doi.org/10.22373/legitimasi.v11i2.17676","url":null,"abstract":"Based on information from Susenas 2017, there are about 13 million Indonesian Muslims who are already economically well-off for the hajj list, but do not register for the hajj. In response to this, MUI has issued a fatwa for people aged 60 to register immediately, worried about running out of fees and making up hajj and MUI stipulates that it is forbidden for them to delay. The research questions are: how is MUI's consideration in determining the obligation to immediately register for hajj for those who meet the criteria and how is MUI's consideration in determining the prohibition of delaying for those who meet the criteria. This research is classified as a type of qualitative research and is included in the normative study and the process of collecting data using the literature method is then analyzed with a descriptive analysis approach. The results found are that it is mandatory for people aged 60 years to register for Hajj immediately because of the hadith that states the average age of the Prophet Muhammad's people is 60-70 years, while the waiting period for departure is very long, for people who are worried about running out of money because it is analogous to the obligation to leave on Friday. at, and for qada hajj because there is a consensus of friends. As for the consideration of the prohibition of postponing the age of 60 because it is a sin to neglect worship, for people who are worried about running out of hajj fees because they violate the law from the results of analogies and for those who make up qada because they consider the consensus of friends.","PeriodicalId":424275,"journal":{"name":"Legitimasi: Jurnal Hukum Pidana dan Politik Hukum","volume":"130 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127383753","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 : 2022-08-16DOI: 10.22373/legitimasi.v11i1.13447
Hasanuddin Yusuf Adan
Abstract: The history of the implementation of Islamic law in Aceh has taken a very long time since the colonial era to the reform era in Indonesia. All of this happened more because of the government and government that started from the Dutch East Indies government to the Old Order, New Order and Reformation. However, in the end, the Law for the implementation of Islamic Shari'ah in Aceh came down from Jakarta, starting with the Law. No. 44 of 1999 concerning the Privileges of Aceh up to Law No. 11 of 2006 concerning the Government of Aceh. As a mandate from the law, a number of laws were born to complete the operational implementation of Islamic law in Aceh. This study uses historical research methods because the study of material is related to the history of the implementation of Islamic law in Aceh. The findings of this study indicate that the struggle for the implementation of Islamic law in Aceh requires a long struggle so that it meets with success.Abstrak: Sejarah pelaksanaan syari’at Islam di Aceh mengalami uluran waktu yang sangat panjang semenjak zaman kolonial sampai kepada zaman reformasi di Indonesia. Semua itu terjadi lebih disebabkan oleh perjalanan pemerintahan dan birokrasi yang bermula dari pemerintahan Hindia Belanda sampai kepada rezim Orde Lama, Orde Baru dan Orde Reformasi. Walaubagaimanapun, akhirnya Undang-undang pemberlakuan syari’at Islam di Aceh turun dari Jakarta, mulai dari Undang-Undang Nomor 44 Tahun 1999 Tentang Keistimewaan Aceh sampai kepada Undang-Undang Nomor 11 Tahun 2006 Tentang Pemerintahan Aceh. Sebagai amanah dari undang-undang tersebut maka lahirlah sejumlah qanun untuk melengkapi perangkat operasional pelaksanaan syari’at Islam di Aceh. Penelitian ini menggunakan metode penelitian historis karena kajian materinya terkait dengan pemaparan sejarah pelaksanaan syari’at Islam di Aceh. Hasil temuan dari penelitian ini menunjukkan bahwa perjuangan pelaksanaan syari’at Islam di aceh memerlukan perjuangan panjang sehingga ketemu dengan kesuksesan.
摘要:印度尼西亚从殖民时代到改革时代，亚齐实行伊斯兰教法的历史十分漫长。所有这一切都是因为政府和政府从荷属东印度政府开始到旧秩序，新秩序和宗教改革。然而，最终，在亚齐实施伊斯兰教法的法律是从雅加达下来的，从法律开始。1999年第44号法令，关于亚齐的特权，直到2006年第11号法令，关于亚齐政府。作为法律的一项授权，制定了一些法律，以便在亚齐完成伊斯兰法律的实际执行。本研究采用历史研究方法，因为研究材料与亚齐实施伊斯兰法律的历史有关。这项研究的结果表明，在亚齐执行伊斯兰法律的斗争需要长期的斗争才能取得成功。[摘要]印度尼西亚的宗教改革是印尼的宗教改革，印尼的宗教改革是印尼的宗教改革。Semua itu terjadi lebih disebabkan oleh perjalanan pemerintahan dan birokrasi yang bermuldari pemerintahan hinindia Belanda sampai kepada rezim order Lama, order Baru and order Reformasi。Walaubagaimanapun, akhirnya Undang-undang pemberlakuan syari 'at Islam di Aceh turun dari Jakarta, mulai dari Undang-undang Nomor 44 Tahun 1999 tenang Keistimewaan Aceh sampai kepada Undang-undang Nomor 11 Tahun 2006 tenang Pemerintahan Aceh。在亚齐省，我是叙利亚的伊斯兰教徒，我是叙利亚的伊斯兰教徒。Penelitian ini menggunakan memede Penelitian historis karena kajian materinya terkait dengan pemaparan sejarah pelaksanaan syari 'at Islam di Aceh。哈西尔·特曼达里·佩尼尼·佩尼达里·佩尼达里·佩尼达里·佩尼达里·佩尼达里·佩尼达里·佩尼达里·佩尼达里·佩尼达里·佩尼达里·佩尼达·佩尼达里·佩尼达·佩尼达·佩尼达·佩尼达·佩尼达·佩尼达·佩尼达·佩尼达·佩尼达·佩尼达·佩尼达·佩尼达·伊尔达·伊斯兰教
{"title":"Syari’at Islam dan Qanun Jinayat di Aceh","authors":"Hasanuddin Yusuf Adan","doi":"10.22373/legitimasi.v11i1.13447","DOIUrl":"https://doi.org/10.22373/legitimasi.v11i1.13447","url":null,"abstract":"Abstract: The history of the implementation of Islamic law in Aceh has taken a very long time since the colonial era to the reform era in Indonesia. All of this happened more because of the government and government that started from the Dutch East Indies government to the Old Order, New Order and Reformation. However, in the end, the Law for the implementation of Islamic Shari'ah in Aceh came down from Jakarta, starting with the Law. No. 44 of 1999 concerning the Privileges of Aceh up to Law No. 11 of 2006 concerning the Government of Aceh. As a mandate from the law, a number of laws were born to complete the operational implementation of Islamic law in Aceh. This study uses historical research methods because the study of material is related to the history of the implementation of Islamic law in Aceh. The findings of this study indicate that the struggle for the implementation of Islamic law in Aceh requires a long struggle so that it meets with success.Abstrak: Sejarah pelaksanaan syari’at Islam di Aceh mengalami uluran waktu yang sangat panjang semenjak zaman kolonial sampai kepada zaman reformasi di Indonesia. Semua itu terjadi lebih disebabkan oleh perjalanan pemerintahan dan birokrasi yang bermula dari pemerintahan Hindia Belanda sampai kepada rezim Orde Lama, Orde Baru dan Orde Reformasi. Walaubagaimanapun, akhirnya Undang-undang pemberlakuan syari’at Islam di Aceh turun dari Jakarta, mulai dari Undang-Undang Nomor 44 Tahun 1999 Tentang Keistimewaan Aceh sampai kepada Undang-Undang Nomor 11 Tahun 2006 Tentang Pemerintahan Aceh. Sebagai amanah dari undang-undang tersebut maka lahirlah sejumlah qanun untuk melengkapi perangkat operasional pelaksanaan syari’at Islam di Aceh. Penelitian ini menggunakan metode penelitian historis karena kajian materinya terkait dengan pemaparan sejarah pelaksanaan syari’at Islam di Aceh. Hasil temuan dari penelitian ini menunjukkan bahwa perjuangan pelaksanaan syari’at Islam di aceh memerlukan perjuangan panjang sehingga ketemu dengan kesuksesan.","PeriodicalId":424275,"journal":{"name":"Legitimasi: Jurnal Hukum Pidana dan Politik Hukum","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116084740","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 : 2022-08-16DOI: 10.22373/legitimasi.v11i1.13450
Ali Abubakar, M. Din
Abstract: This paper begins with the problem of differences in public perception and law enforcement in enforcing the Qanun Jinayat. The main question to be answered is how to understand the legal language of the Qanun in the concept of the relationship between the text and the legal context? Several legal terms and concepts in the Qanun were selected for analysis. The results of the study indicate that the terms and concepts in the Qanun which are different from the language of the law in Indonesia show the characteristics of the law itself. The choice of the legal language of the Qanun reinforces that the law must change according to changing contexts; namely modern Acehnese society. However, the text of the Qanun itself, due to changes in context, cannot be separated from the possibility of changes/adjustments.Abstrak: Tulisan ini berawal dari permasalahan perbedaan persepsi masyarakat dan aparatur penegakan hukum dalam penegakan Qanun Jinayat. Pertanyaan utama yang ingin dijawab adalah bagaimana memahami bahasa hukum Qanun dalam konsep hubungan antara teks dan konteks hukum? Beberapa istilah hukum dan konsep dalam Qanun dipilih sebagai bahan analisis. Hasil penelitian menunjukkan bahwa istilah-istilah dan konsep-konsep dalam Qanun yang berbeda dengan bahasa perundang-undangan di Indonesia menunjukkan ciri dari hukum itu sendiri. Pilihan bahasa hukum Qanun menguatkan bahwa hukum harus berubah sesuai dengan perubahan konteks; yaitu masyarakat Aceh modern. Namun demikian, teks Qanun itu sendiri, karena perubahan konteks tidak terlepas dari kemungkinan perubahan/penyesuaian.
摘要:本文首先从公众认知和执法上的差异问题入手。要回答的主要问题是如何在文本与法律语境关系的概念下理解《甘农经》的法律语言?选取《甘农法典》中的几个法律术语和概念进行分析。研究结果表明，卡农语中不同于印度尼西亚法律语言的术语和概念体现了法律本身的特点。《甘农法典》法律语言的选择强调，法律必须根据不断变化的环境而改变;即现代亚齐社会。然而，由于上下文的变化，《甘农经》本身的文本不能与变化/调整的可能性分开。摘要:tusisan ini berawal dari permasalahan perbedaan persepsi masyarakat dan aparatur penegakan hukum dalam penegakan Qanun Jinayat。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。Beberapa istilah hukum dan konsep dalam Qanun dipilih sebagai bahan分析。哈西尔penelitian menunjukkan bahwa istilah-istilah dan konsep dalam Qanun yang berbeda dengan bahasa perundang-undangan di Indonesia menunjukkan cii dari hukum itu sendiri。Pilihan bahasa hukum Qanun menguatkan bahwa hukum harus berubah sesuai dengan perubahan konteks;yyitu masyarakat亚齐现代。Namun demikian, teks Qanun itu sendiri, karena perubahan konteks tidak terlepas dari kemungkinan perubahan/penyesuaian。
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Pub Date : 2022-08-16DOI: 10.22373/legitimasi.v11i1.13763
Zainuddin Puteh, Faisar Ananda Arfa
Abstract: The appointment of the Prophet Muhammad Shalla Allahu 'Alaihi Wa Sallam as an Apostle who brought revelations with legal dimensions, addressed to all humans, including unbelievers. The position of the infidels as mukallaf can be seen from the perspective of the da'wah community, not the ijabah community who accept and justify the teachings of the Apostle as believers. However, even though they are mukallaf, unbelievers are also seen as not fulfilling as legal subjects in the law of worship, because of their disbelief. Unbelief is seen as a barrier to the validity of worship. This study uses the doctrinal method. The data is obtained through the treasures of Islamic law. The results of the study found that non-Muslims are also legal subjects in muamalah matters. Islamic law can be fully enforced against infidels, because disbelief is not a barrier (mani') the fulfillment of elements as legal subjects for infidels, so that rights that are mu'amalah should not be ignored, especially in the area of application of Islamic law.Abstrak: Pengangkatan Nabi Muhammad Shalla Allahu ‘Alaihi Wa Sallam sebagai Rasul yang membawa wahyu berdimensi hukum, ditujukan kepada seluruh manusia, termasuk orang kafir. Kedudukan orang kafir sebagai mukallaf bisa dilihat dari segi ummat dakwah, bukan ummat ijabah yang menerima dan membenarkan ajaran Rasul sebagaimana orang mukmin. Namun, meskipun sebagai mukallaf, orang kafir juga dipandang tidak memenuhi sebagai subyek hukum dalam hukum ibadah, karena kekafirannya. Kekafiran dipandang sebagai penghalang dalam keabsahan ibadah. Kajian ini menggunakan metode doktrinal. Data diperoleh melalui khazanah hukum Islam. Hasil penelitian ditemukan bahwa non muslim juga sebagai subjek hukum dalam persoalan mua’amalah. Hukum Islam dapatdiberlakukan penuh terhadap orang kafir, karena kekafiran bukan sebagai penghalang (mani’) terpenuhinya unsur sebagai subyek hukum bagi orang kafir, sehingga hak-hak yang bersifat mu'amalah tidak boleh diabaikan khsusnya di wilayah pemberlakuan hukum Islam.
摘要:先知穆罕默德被任命为使者，为全人类(包括不信道者)带来具有法律意义的启示。异教徒作为穆卡拉夫的地位可以从达瓦社区的角度来看，而不是从伊贾巴社区的角度来看，他们接受并证明使徒的教义是信徒。然而，即使他们是穆卡拉夫，不信者也被视为不履行敬拜律法的法律主体，因为他们不信。不信被看作是敬拜有效性的障碍。本研究采用理论方法。这些数据是通过伊斯兰教法的宝库获得的。研究结果发现，非穆斯林在穆阿马拉问题上也是法律主体。伊斯兰教法可以对异教徒完全强制执行，因为不信教不是异教徒作为法律主体实现要素的障碍(mani’)，因此mu’amalah的权利不应被忽视，特别是在适用伊斯兰教法的领域。摘要:Pengangkatan Nabi Muhammad shallahu ' Alaihi Wa salam sebagai Rasul yang membawa wahyu berdimensi hukum, ditujukan kepada seluruh manusia, termasuk orang kafir。Kedudukan orang kafir sebagaii mukalla bisa diilihat dari segi umumit dakwah, bukan ummat ijabah yang menerima dan meeran ajaran Rasul sebagaimana orang mukmin。Namun, meskipun sebagai mukallaf, orang kafir juga dipandang tidak memenuhi sebagai subyek hukum dalam hukum ibadah, karena kekafirannya。Kekafiran dipandang sebagai penghalang dalam keabsahan ibadah。喀嚓喀嚓喀嚓喀嚓喀嚓喀嚓喀嚓喀嚓喀嚓喀嚓喀嚓喀嚓喀嚓数据diperoleh melalui khazanah hukum伊斯兰。Hasil penelitian ditemukan bahwa非穆斯林juga sebagai subjek hukum dalam personalan mua 'amalah。呼库姆伊斯兰教dapatdiberlakukan penuh terhadap orang kafir, karena kekafiran bukan sebagai penghalang (mani) terpenuhinya unsur sebagai subyek hukui orang kafir, sehinga hak-hak yang bersifat mu'amalah tidak boleh diabaikan khsusnya di wilayah penberlakuan Hukum Islam。
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Pub Date : 2022-08-16DOI: 10.22373/legitimasi.v11i1.12762
M. Khalidi, Arifin Abdullah
Abstract: Dayah is the center of Islamic educational institutions for the people of Aceh, which aims to create human beings besides having knowledge but also changing the personality of the community in an Islamic way, it is proven that dayah has an important role in educating the Acehnese people to remain Islamic solidity in a Kaffah way, when problems arise from community resolved by the dayah ulama, meaning that the dayah has an important role in addition to education, the dayah is also a place of settlement that occurs in society, especially those related to violations of Islamic law, the community often asks for input and solutions from the dayah scholars. Therefore, the Acehnese people's desire to legally implement Islamic Shari'ah began to be implemented universally when the central government passed Law Number 11 of 2006 concerning the Government of Aceh, from Law No. 16 of 2006 was born Aceh Qanun Number 6 of 2014 concerning Law Jinayat. However, along the way, it was felt that there were problems that had not been accommodated in the jinayah law, especially after the punishment of caning for the perpetrators of the fingerings, the perpetrators of the fingerings repeated their actions, meaning that there was a need for a place to rehabilitate the nature of the perpetrators so as not to repeat their actions. This paper reviews comprehensively about Dayah as a Moral Rehabilitation Center for the perpetrators of Jarimah Perspective Article 4 paragraph 5 Aceh Qanun Number 16 of 2014 concerning Jinayat Law, while the method used is normative research that uses Jinayat Law Qanun as the primary material, and the data uses a qualitative approach. descriptive. The results of the study found that the Qanun of the Jinayat Law provided an opportunity for Dayah as a rehabilitation center for the perpetrators of the crime that was contained in an additional uqubat.Abstrak: Dayah merupakan pusat lembaga pendidikan Islami bagi masyarakat Aceh, yang bertujuan untuk menciptakan manusia-manusia selain memiliki ilmu pengetahuan juga merubah kepribadian masyarakat secara Islami, terbukti dayah memiliki peranan penting mendidik masyarakat Aceh tetap kokoh menegakkan syariat Islam secara Kaffah, ketika ada masalah yang muncul dari kalangan masyarakat diselesaikan oleh ulama dayah, artinya dayah memiliki peranan yang penting selain memberikan dibidang pendidikan, dayah juga menjadi tempat penyelesaian perselisihan yang terjadi dalam masyarakat terutama yang berkaitan dengan pelanggaran Syari’at Islam, masyarakat sering meminta masukan dan solusi dari para ulama-ulama dayah. Oleh karenanya keinginan masyarakat Aceh untuk menjalankan Syari’at Islam secara legal tersebut mulai terimplementasi secara universal saat Pemerintah pusat mengesahkan yaitu Undang-Undang Nomor 11 Tahun 2006 tentang Pemerintahan Aceh, dari Undang-Undang Nomor 16 Tahun 2006 inilah lahir Qanun Aceh Nomor 6 Tahun 2014 tentang Hukum Jinayat. Namun dalam perjalanannya dirasakan ada permasalahan
文摘:Dayah是亚齐人民的伊斯兰教育机构的中心，它旨在创造人类，除了拥有知识，还以伊斯兰的方式改变社区的个性，事实证明，Dayah在教育亚齐人以一种Kaffah的方式保持伊斯兰的坚固性方面发挥着重要作用，当社区出现问题时，Dayah ulama解决，这意味着Dayah除了教育之外还有重要的作用，dayah也是社会中发生的解决问题的地方，特别是那些与违反伊斯兰法律有关的问题，社区经常要求dayah学者提供意见和解决方案。因此，当中央政府通过2006年第11号关于亚齐政府的法律时，亚齐人民依法实施伊斯兰教法的愿望开始普遍实施，从2006年第16号法律诞生了2014年第6号关于吉纳亚特法的亚齐卡农。然而，在这一过程中，人们感到有一些问题在jinayah法中没有得到解决，特别是在对指法犯罪者施以鞭刑之后，指法犯罪者重复了他们的行为，这意味着需要一个地方来恢复犯罪者的性质，以便不再重复他们的行为。本文全面回顾了大雅作为贾里玛事件加害者道德康复中心的情况，2014年《亚齐甘农》第16号第4条第5段关于《吉纳亚特法》，采用的方法是规范研究，以吉纳亚特法甘农为主要材料，数据采用定性方法。描述性的。研究结果发现，《吉纳亚特法》的卡农为达耶提供了一个机会，使之成为另一个乌库巴特所载罪行的犯罪者的康复中心。Abstrak:Dayah merupakan pusat lembaga pendidikan Islami bagi步伐亚齐,杨bertujuan为她menciptakan manusia-manusia selain memiliki ilmu pengetahuan轭merubah kepribadian步伐secara Islami, terbukti Dayah memiliki peranan囚禁mendidik步伐亚齐tetap kokoh menegakkan syariat伊斯兰secara Kaffah, ketika ada masalah杨muncul达里语kalangan步伐diselesaikan奥列格·杜宾纳(乌力马Dayah artinya Dayah memiliki peranan杨囚禁selain memberikan dibidang pendidikan,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。Oleh karenanya keinginan masyarakat Aceh untuk menjalankan Syari 'at Islam secara legal teresbut mulai terimplementi asi secara universal saat Pemerintah pusat mengesahkan yiti Undang-Undang Nomor 11 Tahun 2006 tantanpemerintahan Aceh, dari Undang-Undang Nomor 16 Tahun 2006 inilah lahir Qanun Aceh Nomor 6 Tahun 2014 tantanhukum Jinayat。那是我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡，我的家乡。设定ini mengkaji secara komprehensif tentang Dayah sebagai Pusat Rehabilitasi道德pelaku Jarimah Perspektif Pasal 4受5 Qanun亚齐Nomor Tahun 2014 tentang Hukum Jinayat, adapun metode杨digunakan adalah penelitian normatif dengan menjadikan Qanun Hukum Jinayat sebagai bahan底漆,丹分析datanya menggunakan kualitatif dengan pendekatan deskriptif。hasil penelitian menemukan bahwa Qanun Hukum Jinayat成员，kan peluang kepaada Dayah sebagai pusat康复，kepaada pelaku jarimah yang dimuat dalam uquat tambahan。
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Pub Date : 2022-08-16DOI: 10.22373/legitimasi.v11i1.13722
Y. Sirait, Dian Narwastuty
Abstract: Migrant smuggling and human trafficking are two actions that are often equated. Though both are distinct in terms of profit and purpose. Migrant smuggling can occur because of consensus between migrants and smugglers. In contrast to the perpetrators, international law encourages the non-criminalization policy to migrant. However, the practice of countries including Indonesia still provides chance for criminalization of migrants. This study aims to examine the impact of migrants volunteering to be smuggled in as victims. Furthermore, the potential for migrants to be punished for violating the rules for entering without a permit into a country is also studied. This research was conducted doctrinally using primary, secondary, and tertiary legal materials. The results showed that the volunteering of migrants to be smuggled should not their status to become perpetrators in perspective of international law. It means that migrants should be punished for being smuggled. However, national laws, including those regulated in Indonesia, still allow migrants to be punished for violating the rules regarding entry permits such as the use of fake documents. This shows the lack of consistency in national laws to adopt non-criminalization policies towards migrants.Abstrak: Penyelundupan migran dan perdagangan orang adalah dua tindakan yang kerap dipersamakan. Padahal keduanya berbeda dari sisi keuntungan dan tujuan. Penyelundupan migran dapat terjadi karena adanya konsensus antara migran dengan pelaku penyelundupan. Berbeda dengan pelaku, hukum internasional mendorong kebijakan non-kriminalisasi terhadap migran. Namun sayangnya, praktik negara termasuk Indonesia masih memberikan ruang untuk kriminalisasi terhadap migran. Penelitian ini bertujuan mengkaji dampak kesukarelaan migran untuk diselundupkan sebagai korban. Lebih lanjut, dikaji juga potensi migran dipidana karena melanggar aturan masuk tanpa izin ke suatu negara. Penilitian ini dilakukan secara doktrinal menggunakan bahan hukum primer, bahan hukum sekunder dan bahan hukum tersier. Hasil penelitian menunjukan bahwa kesukarelaan migran untuk diselundupkan tidak membuat status dan kedudukannya berubah menjadi pelaku. Konsekuensinya, migran tetap tidak boleh dipidana dengan alasan apapun. Namun hukum nasional termasuk yang diatur di Indonesia masih memungkinkan migran dipidana karena melanggar aturan terkait izin masuk seperti penggunaan dokumen palsu. Hal ini menunjukan kurang konsistennya hukum nasional mengadopsi kebijakan non-kriminalisasi terhadap migran.
摘要:偷运移民和贩卖人口是经常被等同对待的两种行为。虽然两者在利润和目的上是不同的。偷运移民可能发生，因为移民和走私者之间达成了共识。与肇事者相反，国际法鼓励对移徙者实行非刑事化政策。然而，包括印度尼西亚在内的一些国家的做法仍然为移民定罪提供了机会。这项研究旨在检验自愿作为受害者被偷运进来的移民的影响。此外，还研究了移徙者因违反未经许可进入一国的规则而受到惩罚的可能性。这项研究在教义上使用了初级、二级和三级法律材料。结果表明，从国际法角度看，被偷运移民的自愿行为不应使其成为犯罪者。这意味着偷渡的移民应该受到惩罚。然而，国家法律，包括印度尼西亚的法律，仍然允许移民因违反入境许可规定而受到惩罚，例如使用假文件。这表明国家法律在对移徙者采取非刑事化政策方面缺乏一致性。摘要:Penyelundupan migran dan perdagangan orang adalah dua tindakan yang kerap dipersamakan。Padahal keduanya berbeda dari sisi keuntungan dan tujuan。Penyelundupan migran dapat terjadi karena adanya konsensus antara migran dengan pelaku Penyelundupan。Berbeda dengan pelaku, hukum international mendorong kebijakan非犯罪移民。Namun sayangnya是印尼人民行动党成员，他是一名非法移民。Penelitian ini bertujuan mengkaji dampak kesukarelaan migran untuk diselundupkan sebagai korban。这是一种有代表性的动物，它可以作为一种潜在的迁徙动物。Penilitian ini dilakukan secara doktrinal mongunakan bahan hukum primer, bahan hukum sekunder dan bahan hukum tersier。Hasil penelitian menunjukan bahwa kesukarelaan migran untuk diselundupkan tidak成员状态dan kedudukannya berubah menjadi pelaku。Konsekuensinya，移民tetap tidak boleh dipidana dengan alasan apapun。Namun hukum national termasuk yang diatur di Indonesia印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚Hal ini menunjukan kurang konsistennya hukum国家mengadopsi kebijakan非犯罪移民。
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Pub Date : 2022-08-16DOI: 10.22373/legitimasi.v11i1.11874
Achmad Fikri Oslami
Abstract. The Syari'iyah Court is an Islamic Sharia Judicial Institution in Aceh as a Development of the Religious Courts which was inaugurated on 1 Muharram 1424 H/4 March 2003 AD based on Presidential Decree No. 11 of 2003. In accordance with Article 1 paragraph (1) of Presidential Decree No. 11 of 2003 the Religious Court in Aceh Province was changed to a Syar'iyah Court. The Syar'iyah Court has special powers that are different from the Religious Courts outside the province of Aceh. The Syar'iyah Court through Qanun number 6 of 2014 concerning Jinayat Law has the authority to hear cases in the Jinayat field in Aceh. As a consequence of the absolute authority of the Syar'iyah Court in the field of Jinayat, the Syar'iyah Court also handles cases related to Pretrial. Rules regarding Pretrial are regulated in Qanun number 7 of 2013 concerning the Jinayat Procedural Law. The Syar'iyah Court which often handles civil cases is a new thing when faced with pretrial cases. The purpose of this paper is to find out the legality and description of the pretrial examination at the Syar'iyah Court, so as to gain a comprehensive understanding of the process of examining the pretrial case.Abstrak. Mahkamah Syar'iyah adalah Lembaga Peradilan Syari’at Islam di Aceh sebagai Pengembangan dari Peradilan Agama yang diresmikan pada tanggal 1 Muharram 1424 H/ 4 Maret 2003 M berdasarkan Keputusan Presiden Nomor 11 Tahun 2003. Sesuai Pasal 1 ayat (1) Keputusan Presiden RI Nomor 11 Tahun 2003 Pengadilan Agama yang ada di Provinsi Aceh diubah menjadi Mahkamah Syar'iyah. Mahkamah Syar’iyah mempunyai kewenangan khusus yang berbeda dari Pengadilan Agama yang ada di luar provinsi Aceh. Mahkamah Syar;iyah melalu Qanun nomor 6 tahun 2014 tentang Hukum Jinayat berwenang mengadili perkara-perkara di bidang Jinayat di Aceh. Konsekuensi adanya kewenangan absolut Mahkamah Syar;iyah di bidang Jinayat, maka Mahkamah Syar’iyah juga menangani perkara yang terkait Praperadilan. Aturan mengenai Praperadilan di atur di dalam Qanun nomor 7 tahun 2013 tentang Hukum Acara Jinayat. Mahkamah Syar’iyah yang sering menangani perkara perdata menjadi hal yang baru ketika dihadapkan dengan kasus Praperadilan. Tujuan penulisan ini agar dapat mengetahui legalitas dan gambaran pemeriksaan Praperadilan di Mahkamah Syar’iyah, sehingga mendapatkan pemahaman yang komprehensif terkait proses pemeriksaan perkara Praperadilan tersebut.
摘要Syari'iyah法院是亚齐的一个伊斯兰教法司法机构，是宗教法院的发展，根据2003年第11号总统令于公元2003年3月1日/ 3月4日成立。根据2003年第11号总统令第1条第(1)款，亚齐省宗教法院改为伊斯兰教法院。Syar'iyah法院拥有与亚齐省以外的宗教法院不同的特殊权力。通过2014年关于吉纳亚特法的第6号Qanun，叙利亚法院有权审理亚齐吉纳亚特地区的案件。由于伊斯兰法院在吉纳亚特领域拥有绝对权威，伊斯兰法院还处理与预审有关的案件。《中华人民共和国诉讼法》2013年第7号批文对预审规则作了规定。经常处理民事案件的伊斯兰法庭在面对审前案件时是一个新生事物。本文的目的是了解伊斯兰法院审前审查的合法性和描述，从而对审前案件的审查过程有一个全面的了解。Mahkamah Syar'iyah adalah Lembaga Peradilan Syari 'at Islam di Aceh sebagai Pengembangan dari Peradilan Agama yang diresmikan pada tanggal 1 Muharram 1424 H/ 4 market 2003 M berdasarkan Keputusan总统noor 11 Tahun 2003。2003年11月11日，印尼总统李永祥在亚齐省(Aceh diubah menjadi Mahkamah Syar'iyah)发表讲话。Mahkamah Syar 'iyah mempunyai kewenangan khusus yang berbeda dari Pengadilan Agama yang ada diluar省亚齐。Mahkamah Syar;iyah melalu Qanun nomor 6 tahun 2014 tentang Hukum Jinayat berwenang mengadili perkara-perkara di bidang Jinayat di Aceh。Konsekuensi adanya kewenangan absolut Mahkamah Syar;iyah di bidang Jinayat, maka Mahkamah Syar 'iyah juga menangani perkara yang terkait Praperadilan。2013年12月7日，《中华人民共和国自然保护区》第7期。我的主，我的主，我的主，我的主，我的主，我的主。Tujuan penulisan ini agar dapat mengetahui legalitas dan gambaran pemeriksaan praperidan di Mahkamah syiyah, seingga mendapatkan pemahaman yang综合处理pemeriksaan perkara praperidan tersebut。
{"title":"Wewenang Mahkamah Syar’iyah dalam Pemeriksaan Praperadilan","authors":"Achmad Fikri Oslami","doi":"10.22373/legitimasi.v11i1.11874","DOIUrl":"https://doi.org/10.22373/legitimasi.v11i1.11874","url":null,"abstract":"Abstract. The Syari'iyah Court is an Islamic Sharia Judicial Institution in Aceh as a Development of the Religious Courts which was inaugurated on 1 Muharram 1424 H/4 March 2003 AD based on Presidential Decree No. 11 of 2003. In accordance with Article 1 paragraph (1) of Presidential Decree No. 11 of 2003 the Religious Court in Aceh Province was changed to a Syar'iyah Court. The Syar'iyah Court has special powers that are different from the Religious Courts outside the province of Aceh. The Syar'iyah Court through Qanun number 6 of 2014 concerning Jinayat Law has the authority to hear cases in the Jinayat field in Aceh. As a consequence of the absolute authority of the Syar'iyah Court in the field of Jinayat, the Syar'iyah Court also handles cases related to Pretrial. Rules regarding Pretrial are regulated in Qanun number 7 of 2013 concerning the Jinayat Procedural Law. The Syar'iyah Court which often handles civil cases is a new thing when faced with pretrial cases. The purpose of this paper is to find out the legality and description of the pretrial examination at the Syar'iyah Court, so as to gain a comprehensive understanding of the process of examining the pretrial case.Abstrak. Mahkamah Syar'iyah adalah Lembaga Peradilan Syari’at Islam di Aceh sebagai Pengembangan dari Peradilan Agama yang diresmikan pada tanggal 1 Muharram 1424 H/ 4 Maret 2003 M berdasarkan Keputusan Presiden Nomor 11 Tahun 2003. Sesuai Pasal 1 ayat (1) Keputusan Presiden RI Nomor 11 Tahun 2003 Pengadilan Agama yang ada di Provinsi Aceh diubah menjadi Mahkamah Syar'iyah. Mahkamah Syar’iyah mempunyai kewenangan khusus yang berbeda dari Pengadilan Agama yang ada di luar provinsi Aceh. Mahkamah Syar;iyah melalu Qanun nomor 6 tahun 2014 tentang Hukum Jinayat berwenang mengadili perkara-perkara di bidang Jinayat di Aceh. Konsekuensi adanya kewenangan absolut Mahkamah Syar;iyah di bidang Jinayat, maka Mahkamah Syar’iyah juga menangani perkara yang terkait Praperadilan. Aturan mengenai Praperadilan di atur di dalam Qanun nomor 7 tahun 2013 tentang Hukum Acara Jinayat. Mahkamah Syar’iyah yang sering menangani perkara perdata menjadi hal yang baru ketika dihadapkan dengan kasus Praperadilan. Tujuan penulisan ini agar dapat mengetahui legalitas dan gambaran pemeriksaan Praperadilan di Mahkamah Syar’iyah, sehingga mendapatkan pemahaman yang komprehensif terkait proses pemeriksaan perkara Praperadilan tersebut.","PeriodicalId":424275,"journal":{"name":"Legitimasi: Jurnal Hukum Pidana dan Politik Hukum","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131227048","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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