UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Syariah dan Ilmu Hukum
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Paradoks Regulasi dan Realitas: Kritik atas Implementasi Perlindungan Hukum bagi Anak Penyandang Disabilitas Korban Kekerasan Seksual di Indonesia
Full text linkThe ratification of Law Number 8 of 2016 concerning Persons with Disabilities also seems to be a breath of fresh air that brings fundamental changes through changes in society's perspective on people with disabilities. However, after that period, the government seems not to be accustomed to this equality so that it often forgets people with disabilities when making legal policies. The translation of lines and legal texts in a policy tends to forget the disability group. This results in people with disabilities having minimal accessibility to legal protection, for example victims of immoral crimes with disabilities. The legal substance in the Criminal Procedure Code has not been able to pay attention to the characteristics of people with disabilities who are positioned as victims, which automatically makes them viewed as subjects who are not legally competent. The phenomenon of discrimination against people with disabilities is certainly a crucial topic that must be addressed immediately. Instead of giving different treatment, the government should be able to provide various supporting services as evidence of equal rights for the community. Therefore, this scientific article will discuss legal protection for children with disabilities who are victims of sexual violence in Indonesia to find out how the implementation of protection for victims with disabilities and what rights need to be accommodated to provide legal protection for victims of immoral acts with disabilities. The research findings indicate that legal protection can be provided through the provision of restitution and compensation, counseling services, medical assistance, legal accompaniment, and the delivery of case-related information to the victim or their family.
Abstrak
Undang-Undang Nomor 8 Tahun 2016 tentang Penyandang Disabilitas juga seolah-olah menjadi angin segar yang membawa perubahan fundamental melalui perubahan perspektif masyarakat tentang penyandang disabilitas. Namun setelah masa-masa tersebut, pemerintah kiranya belum terbiasa dengan penyetaraan tersebut sehingga masih sering melupakan penyandang disabilitas ketika proses pembuatan kebijakan hukum. Penerjemahan baris-baris dan teks hukum dalam sebuah kebijakan cenderung melupakan kelompok disabilitas. Hal tersebut mengakibatkan penyandang disabilitas memiliki aksesbilitas perlindungan hukum yang minim, contohnya korban tindak pidana asusila penyandang disabilitas. Substansi hukum dalam KUHAP belum mampu memperhatikan karakteristik penyandang disabilitas yang berposisi sebagai korban, yang secara otomatis membuat mereka dipandang sebagai subjek yang tidak cakap hukum. Fenomena pendiskriminasian terhadap penyandang difabel tentu menjadi topik krusial yang harus segera dibenahi. Alih-alih memberikan perlakuan yang berbeda, seharusnya pemerintah dapat memberikan berbagai layanan pendukung sebagai bukti pemerataan hak masyarakat. Maka dari itu, artikel ilmiah ini akan membahas mengenai perlindungan hukum terhadap anak penyandang disabilitas korban kekerasan seksual di indonesia untuk mengetahui bagaimana pelaksanaan perlindungan korban penyandang disabilitas dan hak-hak apa saja yang perlu diakomodir untuk memberikan perlindungan hukum bagi korban tindak asusila penyandang disabilitas. Hasil penelitian menunjukkan bahwa pemberian perlindungan hukum dapat dilakukan melalui pemberian restitusi dan kompensasi, pemberian konseling, pelayanan atau bantuan medis, pendampingan hukum, dan pemberian informasi perkembangan perkara yang dialami oleh korban atau keluargany
Politik Hukum Pembentukan Undang-Undang Nomor 2 Tahun 2021 tentang Perubahan Kedua atas Undang-Undang Nomor 21 Tahun 2001 tentang Otonomi Khusus Bagi Provinsi Papua
Full text linkWhen we refer to the implementation of special autonomy in Papua based on law number 21 of 2001 concerning Special Autonomy for Papua Province, so there is one serious problem, namely the period for granting special autonomy funds based on law number 21 of 2001 ends in 2021. So that law number 2 of 2021 regarding the second amendment to law number 21 of 2001 concerning Special Autonomy for Papua Province, is the answer to this problem. However, changes to the substance of the Papua Special Autonomy Law are not only limited to increasing the period for granting Special Autonomy funds, but also related to the pattern of regional expansion in Papua. The change in the pattern of expansion was then considered non-participatory, in fact the hearings that were used as the sociological basis were only a formality from the Government to fulfill the requirements for forming a law.
Abstrak
Ketika kita mengacu pada pelaksanaan otonomi khusus di Papua berdasarkan Undang-Undang Nomor 21 Tahun 2001 tentang Otonomi Khusus bagi Provinsi Papua, maka terdapat satu permasalahan yang begitu serius, yaitu jangka waktu pemberian dana otonomi khusus berdasarkan Undang-Undang Nomor 21 Tahun 2001 berakhir di tahun 2021. Sehingga Undang-Undang Nomor 2 tahun 2021 tentang Perubahan Kedua atas Undang-Undang Nomor 21 tahun 2001 tentang Otonomi Khusus bagi Provinsi Papua, merupakan jawaban atas permasalahan ini. Namun demikian, perubahan substansi Undang-Undang tentang Otonomi Khusus bagi Provinsi Papua tidak hanya terbatas pada penambahan jangka waktu pemberian dana otonomi khusus, tetapi juga terkait pola pemekaran daerah di Papua. Perubahan pola pemekaran ini kemudian dinilai tidak partisipatif, bahkan audiensi yang dijadikan landasan sosiologisnya hanya sebatas formalitas dari Pemerintah untuk memenuhi persyaratan pembentukan undang-undan
Hak Privasi sebagai Hak Konstitusional di Era Digital: Kajian Yuridis dalam Perspektif Hukum Siber
Full text linkThe rapid development of digital technology has brought convenience to various aspects of life. On the other hand, this development also raises new challenges, especially related to the protection of the right to privacy. Protection of the right to privacy in Indonesia has been regulated in various laws and regulations, including Law Number 19 of 2016 concerning amendments to Law Number 11 of 2008 concerning Electronic Information and Transactions. However, the rapid development of technology often exceeds the speed of regulation formation. Where this right is often threatened by various activities in cyberspace. Problems such as cross-border data protection, the use of new technologies (for example: artificial intelligence), and the involvement of non-institutional entities in managing personal data are very hot topics. Through an in-depth study related to the legal analysis of the protection of the right to privacy in the digital era, especially cyber law, it can identify international and national legal instruments, relevant human rights principles and legal efforts made to overcome them. In addition, the results of the study can see the extent to which existing regulations are able to provide adequate protection for the right to privacy.
Abstrak
Perkembangan tekonologi digital yang pesat telah membawa kemudahan dalam berbagai aspek kehidupan. Di sisi lain, perkembangan ini juga menimbulkan tantangan baru, terutama terkait dengan perlindungan hak atas privasi. Perlindungan hak atas privasi di Indonesia telah diatur dalam berbagai peraturan perundang – undangan, termasuk Undang – Undang Nomor 19 Tahun 2016 tentang perubahan atas Undang – Undang Nomor 11 Tahun 2008 tentang Informasi dan Transaksi Elektronik. Namun, perkembangan teknologi yang begitu cepat seringkali melampaui kecepatan pembentukan regulasi. Dimana hak ini seringkali terancam oleh berbagai aktivitas di dunia maya. Adapun masalah-masalah seperti perlindungan data lintas batas, penggunaan teknologi baru (contoh: kecerdasaan buatan), serta keterlibatan entitas non lembaga dalam penggelolaan data pribadi menjadi pembahasan yang sangat hangat. Melalui kajian mendalam terkait analisis yuridis mengenai perlindungan hak atas privasi dalam era digital, khususnya hukum cyber, dapat mengidentifikan instrument hukum internasional dan nasional, prinsip hak asasi manusia yang relevan dan upaya hukum yang dilakukan untuk mengatasinya. Selain itu, hasil penelitian dapat melihat sejauh mana regulasi yang ada mampu memberikan perlindungan yang memadai terhadap hak atas privas
Ruang Cyber vs Kebebasan Berpendapat: Menyeimbangkan Regulasi dan Ekspresi di Era Digital
Full text linkThe rapid advancement of information and communication technology has significantly transformed various aspects of society, leading to the emergence of cyberspace as a platform for social interaction, business, education, and other activities. While these developments offer numerous benefits, such as easy access to information and efficient communication, they also pose risks and challenges, including cybercrime and the spread of false information. This study examines the balance between freedom of expression and legal boundaries in social media, highlighting the importance of cybersecurity awareness and media literacy to mitigate potential risks. The research explores the impact of social media on public discourse, the role of regulations in maintaining order, and the necessity of public education in fostering responsible digital citizenship. By analyzing current trends and case studies, the study provides insights into effective strategies for promoting a safe and constructive online environment.
Abstrak
Perkembangan pesat teknologi informasi dan komunikasi telah secara signifikan mengubah berbagai aspek masyarakat, yang mengarah pada munculnya ruang siber sebagai platform untuk interaksi sosial, bisnis, pendidikan, dan kegiatan lainnya. Meskipun perkembangan ini menawarkan banyak manfaat, seperti akses mudah ke informasi dan komunikasi yang efisien, mereka juga menghadirkan risiko dan tantangan, termasuk kejahatan siber dan penyebaran informasi palsu. Penelitian ini mengkaji keseimbangan antara kebebasan berekspresi dan batasan hukum di media sosial, menyoroti pentingnya kesadaran keamanan siber dan literasi media untuk mengurangi risiko yang mungkin terjadi. Penelitian ini mengeksplorasi dampak media sosial terhadap diskursus publik, peran regulasi dalam menjaga ketertiban, dan perlunya pendidikan publik dalam mendorong kewarganegaraan digital yang bertanggung jawab. Dengan menganalisis tren terkini dan studi kasus, penelitian ini memberikan wawasan tentang strategi efektif untuk mempromosikan lingkungan online yang aman dan konstrukti
Reassessing Reductionism in Logical Positivism: A Dogmatic Legal Critique
No full textDespite its long-standing dominance in dogmatic legal science, logical positivism has been increasingly criticized for its tendency to reduce law to a purely normative and formal system. While extensive scholarship has examined legal positivism in general, the specific problem of reductionist assumptions within logical positivism—and their implications for dogmatic legal science—remains insufficiently explored. This article aims to critically examine the reductionist assumptions underlying logical positivism from the perspective of dogmatic legal science, with particular attention to their epistemological consequences. This study adopts a normative–doctrinal legal method combined with conceptual and critical approaches to analyze the epistemological foundations of reductionism in logical positivism. The analysis draws on legal positivist theory and its critiques, particularly dogmatic legal theory and critical jurisprudence, to assess the limitations of reductionist reasoning in legal analysis. The study finds that reductionist assumptions in logical positivism significantly limit the capacity of dogmatic legal science to account for the social, moral, and interpretative dimensions of law, thereby narrowing its epistemological scope. This article contributes to legal theory by demonstrating the need for a more context-sensitive and interdisciplinary framework within dogmatic legal science to overcome the epistemological limitations of logical positivism
Marriage as Culmination Rather than Cause: Religious Conversion among Ethnic Chinese in Belitung
Full text linkThe state guarantees freedom of religious expression for all its citizens, regardless of their beliefs. However, during the New Order era, this freedom was paradoxically curtailed, particularly for individuals of Chinese descent. Chinese Indonesians were prohibited from openly expressing their Chinese identity, including through religious affiliation. They were compelled to reidentify their religion under one of the five officially recognized religions at the time. When it comes to marriage registration, many individuals converted to one of these state-recognized religions. This article sheds light on the extent to which faith and love are intertwined in the phenomenon of religious conversion to Islam in Belitung. Employing a snowball sampling method, we conducted semi-structured interviews with 15 ethnic Chinese individuals from Belitung, aged between 30 and 63 years. These informants were Chinese Indonesians who converted to Islam following the legalization of Confucianism. The results reveal that marriage functioned as a pivotal factor in the religious conversion process among ethnic Chinese in Belitung, serving not as the initial impetus but rather as the culmination of an extended period of religious exploration. Male participants frequently reported earlier exposure to Islamic education and social environments, indicative of a phase characterized by exploration and engagement prior to formalizing their religious commitment through marriage. Conversely, female participants appeared to be more profoundly influenced by cultural norms emphasizing spousal loyalty and the legal-religious frameworks governing marriage in Indonesia.
Negara menjamin ekspresi keagamaan setiap warga negara, apapun keyakinannya. Paradoksnya, kebebasan beragama di Era Orde Baru dibatasi, khususnya kepada keturunan Tionghoa. Orang Tionghoa tidak diperbolehkan untuk mengekspresikan ketionghoaan mereka dalam bentuk apapun, termasuk agama. Mereka harus mengidentifikasi kembali agama mereka menjadi salah satu dari lima agama resmi pada saat itu. Untuk memudahkan proses administrasi, salah satunya perkawinan, mereka mengonversi agama menjadi salah satu agama yang diakui negara. Artikel ini menyoroti sejauh mana keyakinan dan cinta saling berkaitan dalam pengalaman konversi agama ke Islam para etnis Tionghoa di Belitung. Dengan menggunakan teknik sampeling bola salju, kami melakukan wawancara individu semi terstruktur dengan 15 etnis Tionghoa Belitung yang berusia 30 hingga 63 tahun. Narasumber adalah orang Tionghoa yang memilih untuk melakukan konversi agama ke Islam, setelah disahkannya Konfusianisme. Temuan menunjukkan bahwa pernikahan memainkan peran yang menentukan dalam konversi agama etnis Tionghoa di Belitung, bukan sebagai penyebab utama tetapi sebagai puncak komitmen dalam proses eksplorasi agama yang lebih panjang. Peserta laki-laki sering mengalami paparan lebih awal terhadap pendidikan Islam dan lingkungan sosial, mencerminkan tahap pencarian dan pertemuan sebelum mengukuhkan komitmen mereka melalui pernikahan. Sebaliknya, peserta perempuan lebih kuat dipengaruhi oleh ekspektasi budaya akan kesetiaan kepada suami dan kerangka hukum-agama pernikahan di Indonesia
Vulnerability and Legal Protection of Indonesian Women Migrant Workers
Full text linkInternational labor migration has become an important livelihood strategy for many Indonesians in response to limited domestic employment opportunities and persistent economic pressures. Nevertheless, Indonesian women migrant workers remain highly vulnerable to human rights violations, unsafe working conditions, and social insecurity, particularly in the domestic, construction, and manufacturing sectors. This study aims to examine the effectiveness of protection programs for Indonesian women migrant workers by drawing lessons from Southeast Asian experiences, with specific attention to socio-demographic characteristics, economic drivers, and placement channels that shape migration patterns. The research employs a qualitative normative and socio-legal approach, combining regulatory analysis, policy review, and secondary data from relevant institutional reports and academic literature. The findings indicate that low educational attainment, limited employment opportunities in regions of origin, and reliance on informal placement networks significantly increase workers’ exposure to exploitation and rights abuses. Government protection programs implemented at the pre-departure, placement, and post-return stages demonstrate substantial potential to reduce these risks when executed in a consistent and coordinated manner. Pre-departure training enhances legal awareness and work readiness, consular and protection services contribute to case handling in destination countries, and reintegration programs support social and economic recovery upon return. However, the overall effectiveness of these measures remains constrained by weak supervision of recruitment agencies, uneven training quality, and limited protection access for domestic workers. The study concludes that strengthening formal placement channels, improving migration literacy, and enforcing stricter oversight are essential to achieving safe, dignified, and sustainable labor migration for Indonesian women migrant workers
Halal Certification, Legal Awareness, and Maqasid al Shari’ah among Fried Chicken MSMEs in Indonesia
Full text linkAbstract: Halal certification for micro and small food enterprises in Indonesia has become a legal obligation and a strategic requirement for Muslim consumer protection. The article examines how the regulatory framework for halal product assurance, the legal awareness and compliance of fried chicken MSMEs, and the normative discourse of Maqāṣid al-Shariah and Fiqh Muʿāmalāt interact in practice. Using a sociological juridical approach, the research combines normative analysis of Undang-Undang Jaminan Produk Halal (Halal Product Assurance Law) and its implementing regulations with qualitative data from observation and indepth interviews with fried chicken MSME owners in Mejobo Village. The findings show that some business actors understand halal certification as both a religious obligation and a business asset that strengthens consumer trust and access to formal markets, yet a significant gap remains between awareness and concrete compliance. Perceptions of procedural complexity and costs, limited socialisation of facilities such as the SeHATI free certification and self declare schemes, weak local supervision, and inconsistent consumer demand for visible halal proof all contribute to the persistence of uncertified operations. Read through Hashim Kamali’s Maqāṣid framework, halal regulation and certification can be seen as instruments for protecting hifz al dīn and hifz al māl, although their actualisation at village level remains partial because institutional wasāʾil do not yet fully match the capacities and conditions of small businesses. The analysis indicates that strengthening halal compliance among MSMEs requires closer alignment between legal design, ethical formation, and community based support within the development of Islamic Business Law in Indonesia.
Abstrak: Sertifikasi halal bagi UMKM di sektor pangan di Indonesia telah menjadi kewajiban hukum sekaligus tuntutan strategis bagi perlindungan konsumen Muslim. Artikel ini mengkaji bagaimana kerangka regulasi jaminan produk halal, tingkat kesadaran dan kepatuhan hukum pelaku UMKM ayam goreng, serta wacana normatif Maqāṣid Asy-Syariʿah dan Fikih Muamalah saling berinteraksi dalam praktik. Pendekatan yang digunakan bersifat yuridis sosiologis yang memadukan analisis normatif terhadap Undang-Undang Jaminan Produk Halal dan peraturan pelaksananya dengan data kualitatif hasil observasi dan wawancara mendalam dengan pemilik UMKM ayam goreng di Desa Mejobo, Kudus, Jawa Tengah. Temuan menunjukkan bahwa sebagian pelaku usaha memaknai sertifikasi halal sebagai kewajiban keagamaan sekaligus aset bisnis yang memperkuat kepercayaan konsumen dan membuka akses ke pasar formal, namun masih terdapat jarak yang nyata antara kesadaran dan kepatuhan konkret. Persepsi mengenai kerumitan prosedur dan biaya, terbatasnya sosialisasi fasilitas seperti Sertifikasi Halal Gratis (SeHATI) serta skema pernyataan pelaku usaha (self declare), lemahnya pengawasan di tingkat lokal, dan belum konsistennya tuntutan konsumen terhadap bukti kehalalan yang jelas turut mempertahankan praktik usaha tanpa sertifikat. Jika dibaca melalui perspektif Maqāṣid menurut Hashim Kamali, regulasi dan sertifikasi halal tampak sebagai instrumen perlindungan ḥifẓ al-dīn dan ḥifẓ al-māl, namun aktualisasinya di tingkat desa masih parsial karena wasāʾil (instrument/sarana) kelembagaan belum sepenuhnya sejalan dengan kapasitas dan kondisi usaha kecil, sehingga penguatan kepatuhan halal menuntut keterkaitan yang lebih erat antara desain hukum, pembentukan etika, dan dukungan berbasis komunitas dalam pengembangan Hukum Bisnis Islam di Indonesia
Al-Qarafi’s Perspective on the Determination of Agricultural Zakat Amounts
Full text linkAbstract: The provisions governing agricultural zakat rates derived from hadith are often understood as fixed numerical stipulations that are not subject to change. Such an understanding gives rise to various problems when confronted with the socio-economic dynamics of modern society, particularly in relation to production costs, agricultural systems, and patterns of distribution. This article aims to analyze how al-Qarāfī positions the hadith on zakat rates as a source of law and how the position of Rasūlullāh is to be understood when conveying these provisions. The study employs a normative legal approach using qualitative library-based research, with hadiths concerning agricultural zakat rates as the primary sources, examined alongside historical evidence of pre-Islamic and post legislation systems of levies. The analysis applies al-Qarāfī’s theoretical framework concerning the differentiation of the Prophet’s status as a conveyor of risālah and as a al-ḥākim exercising ijtihād within the domain of legal policy. The findings indicate that the ‘usyr provision in agricultural zakat cannot be separated from its historical context and the socio-economic structure of Arab society at the time, nor from the capacity of Rasūlullāh as a political leader who reorganized systems of fiscal obligation. From al-Qarāfī’s perspective, the zakat rate provisions are more appropriately understood as contextual legal policies oriented toward justice rather than as rigid prescriptions of maḥḍah worship that are insulated from change. This perspective allows for a legal interpretation that preserves the authority of hadith while simultaneously accommodating flexibility in response to evolving socio-economic conditions.
Abstrak: Ketentuan miqdar zakat pertanian yang bersumber dari hadis sering dipahami sebagai ketetapan angka yang bersifat baku dan tidak dapat berubah. Pemahaman tersebut memunculkan berbagai problematika ketika dihadapkan dengan dinamika sosial ekonomi masyarakat modern, terutama terkait biaya produksi, sistem pertanian, dan praktik distribusi hasil. Artikel ini bertujuan menganalisis bagaimana al-Qarāfī menempatkan hadis ketentuan tarif zakat sebagai sumber hukum serta bagaimana posisi Rasūlullāh ketika menyampaikan ketentuan tersebut. Penelitian ini merupakan penelitian hukum normatif dengan pendekatan kualitatif berbasis studi pustaka, menggunakan hadis-hadis tentang tarif zakat pertanian sebagai data utama yang dikaji bersama fakta sejarah pungutan pra-Islam dan pasca pensyariatan zakat. Analisis dilakukan dengan menggunakan teori al-Qarāfī tentang pembedaan status Nabi sebagai penyampai risālah dan sebagai al-ḥākim yang berijtihad dalam wilayah kebijakan hukum. Hasil kajian menunjukkan bahwa ketentuan ‘usyr dalam zakat pertanian tidak dapat dilepaskan dari konteks sejarah dan struktur sosial ekonomi Arab saat itu, serta dari kapasitas Rasulullah sebagai pemimpin politik yang melakukan penataan sistem pungutan. Dalam perspektif al-Qarāfī, ketentuan tarif tersebut lebih tepat dipahami sebagai kebijakan hukum yang kontekstual dan berorientasi pada keadilan, bukan sebagai ketetapan ibadah maḥḍah yang tertutup dari dinamika. Pemahaman ini membuka ruang penafsiran hukum yang tetap menjaga otoritas hadis, sekaligus memungkinkan fleksibilitas dalam merespons perubahan kondisi sosial ekonomi
Penyimpangan Praktik Pernikahan Semarga dalam Adat Batak Mandailing di Kabupaten Mandailing Natal (Realitas, Faktor Penyebab, dan Pergeseran Norma)
Full text linkThe prohibition of marriage within the same clan (marga) in Batak Mandailing tradition is traditionally forbidden as it is considered a form of consanguineous marriage based on patrilineal descent and is not recognized by customary law. However, with the passage of time, there has been a shift in meaning and changes in societal attitudes towards this prohibition, particularly in Mandailing Natal Regency, North Sumatra. This study explores the factors influencing the shift in societal attitudes towards this prohibition, as well as its implications for customary law and cultural identity. Employing a qualitative approach with descriptive and comparative methods, data were collected through in-depth interviews, participatory observation, and document analysis. The findings indicate that the prohibition aims to preserve lineage and prevent sibling marriages; however, instances of intra-clan marriages are beginning to occur due to factors such as love, religion, education, economy, and cultural changes. The novelty of this research lies in the identification of new factors influencing the shift in societal attitudes, as well as the challenges posed by the younger generation to traditional norms. These findings provide new insights into the transformation of customary law and cultural identity in a modern context.
Perkawinan satu marga dalam adat Batak Mandailing secara tradisional dilarang karena dianggap sebagai bentuk perkawinan sedarah dari garis keturunan ayah (patrilineal) dan tidak diakui secara adat. Namun, seiring perkembangan zaman, terjadi pergeseran makna dan perubahan sikap masyarakat terhadap larangan ini, khususnya di Kabupaten Mandailing Natal, Sumatera Utara. Penelitian ini mengeksplorasi faktor-faktor yang mempengaruhi pergeseran sikap masyarakat terhadap larangan tersebut, serta implikasinya terhadap hukum adat dan identitas budaya. Menggunakan pendekatan kualitatif dengan metode deskriptif dan komparatif, data dikumpulkan melalui wawancara mendalam, observasi partisipatif, dan analisis dokumen. Hasil penelitian menunjukkan bahwa larangan ini bertujuan menjaga silsilah dan menghindari perkawinan antar saudara, namun praktik perkawinan semarga mulai terjadi karena faktor cinta, agama, pendidikan, ekonomi, dan perubahan budaya. Novelty penelitian ini terletak pada identifikasi faktor-faktor baru yang mempengaruhi perubahan sikap masyarakat, serta tantangan generasi muda terhadap norma tradisional. Temuan ini memberikan wawasan baru tentang transformasi hukum adat dan identitas budaya dalam konteks modern