UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Syariah dan Ilmu Hukum
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Local Regulation on Inclusive Education: Assessing Educational Policy Commitment and Affects of Yogyakarta Local Government Indonesia
Get PDFThis study aims to analyze the implementation of the Governor Regulation of the Special Region of Yogyakarta Number 77 of 2022 concerning the Implementation of Inclusive Education, with a focus on access for Children with Special Needs (ABK), the existence of Disability Service Units (ULD), the availability of Special Education Support Teachers (GPK), and accessible facilities and infrastructure. Although this regulation is progressive and aims for comprehensive integration, several studies evaluating it using the Inclusion Index in public elementary schools yielded achievement scores of around 76%. These findings indicate a gap of nearly 24% from the ideal inclusion standard that suggsets although formal policies exist, their implementation is not optimal. The method used is a legal-normative approach with a descriptive qualitative approach through document analysis, regulations, media reports, and official publications up to the end of 2024. Analysis using Edward's policy implementation theory indicates that the clarity of communication greatly influences the policy's effectiveness, the structure's readiness, and the implementers' attitude. The findings reveal that there is still a gap between norms and reality in all four aspects. Thousands of children with special needs are not enrolled in school, which challenges communication and policy structure. The ULD is only active in some areas, indicating that the bureaucratic structure is not optimal. The number of GPK is still limited and unevenly distributed, reflecting resource constraints. Accessible facilities are not widely available, posing a real barrier to inclusion. However, there has been progressing, such as regular teacher training and support in certain areas
Protection of Medical Personnel and Health Facilities in Palestinian-Israeli Armed Conflict in International Humanitarian Law and Conflict Theory Perspective
Get PDFThe purpose of this study is to analyze both the protection of health facilities and the rights of medical personnel during the 2023 conflict between Palestine and Israel, as well as to investigate the causes of violations against these protections and rights. Protecting health facilities and medical personnel in the war between Palestine and Israel is a daunting task with all the consequences and death threats that can occur. In 2023 there have been several cases of attacks on hospitals and doctors being shot dead in Gaza City. This study employed doctrinal and hermeneutic methods with the theory of international humanitarian law and human rights theory, as well as conflict theory, to explain the causes of human rights violations despite the existence of international humanitarian law. The results of this study prove that there are still many violations of international humanitarian law, especially the 1949 Geneva Convention regarding legal protection for health facilities and medical personnel on the battlefield. This is due to the conflict of interest between countries or ethnicities, where both the state and ethnic Israelis and Palestinians feel threatened by each other's existence. Capitalist orientation also exacerbates ethnic class differences and creates power imbalances. Economic motives to compete for territory, natural resources, and power can easily lead to violations of non-combatant rights, including those of health facilities and medical personnel
Interreligious Marriage in Indonesia and Malaysia: Strict and Loose Legal Policy
Get PDFIn practice, marriages do not always occur between individuals of the same religious background. Interfaith marriages take place when partners of different religions marry without requiring one partner to convert. This study aims to examine the legal issues surrounding interfaith marriages in Indonesia and Malaysia through a comparative analysis. It adopts a normative legal research methodology, incorporating both comparative and case-based approaches. Data were obtained from literature and other secondary sources. The findings indicate that Indonesian marriage law does not explicitly regulate interfaith marriages, and the Law on Population Administration does not require that registered marriages be between individuals of the same religion. In contrast, Malaysian law strictly prohibits interfaith marriages, and any violation results in the annulment of the marriage's legal status.
[Dalam praktiknya, perkawinan tidak hanya terjadi antara pemeluk agama yang sama. Perkawinan beda agama terjadi ketika pasangan yang berbeda agama menikah tanpa mengharuskan salah satu pasangannya berpindah agama. Penelitian in ibertujuan untuk mengetahui permasalahan hukum pada perkawinan beda agama di Indonesia dan Malaysia secara komparatif. Penelitian ini merupakan penelitian hukum normative dengan pendekatan komparatif dan pendekatan kasus. Data dalam penelitian ini diperoleh melalui literatur atau data sekunder. Hasil dari penelitian ini menunjukkan bahwa UU Perkawinan di Indonesia tidak secara tegas mengatur perkawinan beda agama, dan dalam UU Administrasi Kependudukan, tidak ada ketentuan yang mengatur mengenai perkawinan yang dicatatkan harus menganut agama yang sama. Sedangkan di Malaysia, pernikahan beda agama dilarang keras dalam Hukum Malaysia. Pelanggaran atas ketentuan ini akan mengakibatkan penolakan pengesahan perkawinan.
Protecting Women’s Rights in Exogamous Society: Mahram in Minangkabau Customs
Get PDFThe study discusses the interpretation of mahram and the implementation of this concept in a sociological context. In Islamic jurisprudence (fiqh), mahram refers to individuals who are prohibited from marrying due to blood relations. This concept differs from exogamy, which, in the context of Minangkabau customs, refers to the prohibition of marriage between members of the same Minangkabau tribe. This prohibition is grounded not only in biological considerations but also in customary practices. Using a socio-legal approach, the researcher explored how the Minangkabau community implements the tradition of exogamy as a social rule that is deeply valued. This anthropological study included interviews with Minangkabau individuals who uphold the tradition of exogamous marriage. The researcher argues that the exogamous marriage practices of the Minangkabau people contribute to feminist fiqh because the prohibition on marriage within the same Minangkabau tribe significantly benefits women. Although the concept of mahram in Islamic jurisprudence differs from the traditional rules of the Minangkabau community, both, in practice, aim to protect women's welfare. Moreover, the Minangkabau community's mahram system is more stringent. While the concept of mahram in fiqh aims to prevent marriages among close relatives, exogamous marriage imposes stricter requirements by prohibiting marriage within the same tribe, clan, surname, or kinship group.
[Artikel ini membahas konstruksi mahram di ranah sosiologis. Dalam kajian hukum Islam, mahram disebut sebagai pihak-pihak yang dilarang untuk dinikahi sebab hubungan darah. Konsep ini berbeda dengan eksogami yang dalam konteks adat Minangkabau mengandung makna keharusan menikah dengan seseorang yang berada diluar lingkup sosial suku minang. Dalam konteks adat minang, larangan menikah tidak hanya didasarkan atas pertimbangan biologis namun juga adat. Penelitian ini menggunakan pendekatan Socio-legal untuk menggali informasi tentang implementasi eksogami masyarakat Minang. Artikel ini berargumen bahwa praktik perkawinan eksogami masyarakat Minangkabau menciptakan prinsip fikih feminis, karena dengan larangan seseorang menikah dengan orang satu suku, perempuan mampu melepaskan dirinya dari sistem patriarkhi, sekaligus akan masuk dalam keluarga dengan status sosial yang lebih tinggi. Meskipun konsep mahram dalam hukum Islam berbeda dengan aturan adat masyarakat Minang, namun secara implementatif keduanya memiliki nilai yang sama yaitu kemaslahatan bagi perempuan. Bahkan, sistem mahram masyarakat adat Minang lebih ketat. Jika dalam konsep mahram pada fikih bertujuan untuk menjaga agar tidak terjadi perkawinan dengan saudara, maka perkawinan eksogami bersyarat lebih selektif, tidak membolehkan seseorang menikah dengan seseorang yang satu suku, klan, marga dan kerabat.
Patriarchy Negotiation: Batak Women and the Domination of the Role of Cultural Space
Get PDFThis paper tries to understand how Angkola Batak women negotiate a patriarchal cultural system, by trying to find a middle way that still goes hand in hand with Batak customs and Islam, and on the other hand, slowly brings them out of the shadow of patriarchy itself. Through the results of interviews and field observations, this paper argues that the relationship between women and the patriarchal cultural system is dynamic in different structures and times. Women constantly use different ways to deal with the difficulties they face in different situations. This paper concludes that only by describing the dynamic negotiation context and the process can we avoid the assumption that Batak women are passive, oppressed, and powerless subjects. This paper describes the negotiations carried out by Angkola Batak women to achieve changes in gender relations with a more accommodating attitude towards inequality itself. Thus, the defense that emerges from women's actions is a framework that can change the patriarchal cultural order, no matter how slowly the change occurs.
[Makalah ini mencoba memahami bagaimana perempuan Batak Angkola menegosiasikan sistem budaya patriarki, dengan upaya menemukan jalan tengah yang tetap beriringan dengan adat Batak dan agama Islam, dan di sisi lain secara perlahan mengeluarkan mereka dari bayang-bayang patriarki itu sendiri. Melalui hasil wawancara dan observasi lapangan, makalah ini berpendapat bahwa hubungan perempuan dengan sistem budaya patriarki berdinamika dalam struktur dan waktu yang berbeda. Perempuan secara terus-menerus menggunakan cara yang berbeda untuk mengatasi kesulitan yang mereka hadapi dalam situasi tertentu.Temuan dalam makalah ini adalah bahwa hanya dengan menggambarkan konteks dan proses negosiasi yang dinamis tersebut maka dapat menghindari asumsi yang menyatakan bahwa perempuan Batak adalah subjek pasif, tertindas, dan tidak berdaya. Makalah ini menggambarkan perundingan yang perempuan Batak Angkola lakukan untuk mencapai perubahan relasi gender dengan sikap lebih akomodatif terhadap ketidaksetaraan itu sendiri. Maka bentuk pertahanan yang terlihat dari tindakan perempuan merupakan kerangka yang dapat merubah tatanan budaya patriarki tanpa peduli seberapa lambat perubahan itu akan terjadi.
When Religious Leaders Become Marriage Brokers, Penghulus, and Marriage Consultants: The Authority of Kyai in the Process of Unregistered Marriage
Get PDFThis article attempts to narrate the role played by kyai in the practice of unregistered marriage in Rembang Sub-district, Pasuruan Regency. The kyai's existence was initially built upon the kyai's establishment in carrying doctrines that indicate adherence to religious terms in all actions, including marriage. This article also examines several factors that sustain the kyai profession at three stages of sirri marriage practice: pre-marriage stage, the marriage stage, and the post-marriage stage. This article also discusses the implications of the interaction between the kyai and the clients through the agreement made. The data is generated from interviews with relevant parties who are directly involved in the practice of unregistered marriages. This article finds that the kyai's involvement in the practice of unregistered marriages is shaped by the kyai's power or authority as a marriage broker, marriage official, and sirri marriage consultant. Moreover, the kyai are often relied upon to minimize potential obstacles to marriage, as seen in the case of buying a wali or the practice of wali muhakam. Through the analysis of Weber's theory of authority, the kyais' power softly attracts public sympathy due to their moral and spiritual superiority, which is implemented through their consistency in religious practice and ability to preach. In this way, the community consciously shows obedience to the kyai, thereby narrowing the space for rejection of the kyai's invitation to engage in unregistered marriage practices.
[Artikel ini menarasikan bagian peran kyai yang dimainkan dalam praktik perkawinan siri di Kecamatan Rembang, Kabupaten Pasuruan. Eksistensi kyai awalnya dibangun berdasarkan atas kemapanan kyai dalam membawa doktrin yang mengindikasikan kepatuhan terhadap terma agama dalam segala tindakan, termasuk perkawinan. Artikel ini juga mengkaji beberapa faktor yang membuat profesi kyai dapat berlangsung secara kontinu pada tiga tahapan dalam praktik perkawinan siri, yakni tahap pra nikah, tahap perkawinan itu sendiri, dan tahap pasca perkawinan. Artikel ini juga tidak lepas dari pembahasan mengenai implikasi dari adanya interaksi antara kyai dengan para klien melalui kesepakatan yang dilakukan. Data dalam tulisan ini dihasilkan dari proses wawancara dengan pihak yang terlibat secara langsung dalam praktik perkawinan siri. Artikel ini menghasilkan temuan bahwa keterlibatan kyai dalam praktik perkawinan siri terbentuk dari adanya kekuasaan atau otoritas kyai sebagai makelar perkawinan, penghulu perkawinan, dan konsultan perkawinan siri. Selain itu kyai juga dapat diandalkan sebagai pihak yang mampu meminimalisir kemungkinan terjadinya kendala perkawinan, salah satunya ditemukan dalam kasus beli wali atau praktik wali muhakam. Melalui analisis teori otoritas Weber, kekuasaan kyai secara lunak mampu menarik simpati masyarakat sebab keunggulan dalam aspek moral dan spiritual, yang diimplementasikan melalui konsistesi kyai dalam mengaplikasikan amaliyah keagamaan serta kemampuan dalam berdakwah. Dengan cara demikian, secara sadar masyarakat akan menunjukkan kepatuhan kepada kyai sehingga mempersempit ruang penolakan ajakan kyai untuk terlibat dalam praktik perkawinan siri.
Protection of Constitutional Rights for Female Coastal Workers in Pekalongan Against Loss of Land Rights: An Agrarian Law and Islamic Law Approach
Get PDFThis article examines the protection of the constitutional rights of Pekalongan's women coastal workers against the loss of land rights due to sea flooding. Based on data from the Pekalongan Regional Disaster Management Agency (BPBD), in the last five years, more than 40% of the land in this coastal area has been submerged, affecting women's livelihoods. The juridical problem is that the Basic Agrarian Law (UUPA) does not regulate state compensation for destroyed land. Regulation of the Minister of Agrarian Affairs and Spatial Planning/Head of the National Land Agency of the Republic of Indonesia Number 3 of 2024 on Amendments to Regulation of the Minister of Agrarian Affairs and Spatial Planning/Head of the National Land Agency Number 17 of 2021 on Procedures for Determining Land Destruction states that land parcels affected by tidal floods in Pekalongan can be categorized as land destruction. Land rights holders are given priority for reconstruction or reclamation within one year and receive a kerohiman fund if the land is used or reconstructed by the government. This research uses agrarian law and Islamic law approaches to evaluate the existing legal protections. The results show that constitutional protection for coastal women workers in Pekalongan already exists, but there are still some weaknesses. In addition, the practice of such protection has not been maximized. Some of these things are the main causes of inadequate legal protection of the rights of women coastal workers. Islamic law provides a more inclusive perspective on property rights and social justice, but its implementation is limited. This research contributes to the understanding of agrarian regulations in providing protection and compensation for women coastal workers as well as the understanding of Islamic principles in maintaining justice and welfare for those affected by tidal floods.
Artikel ini mengkaji perlindungan hak konstitusional perempuan buruh pesisir pantai Pekalongan terhadap hilangnya hak atas tanah akibat rob. Berdasarkan data dari Badan Penanggulangan Bencana Daerah (BPBD) Pekalongan, dalam lima tahun terakhir, lebih dari 40% tanah di wilayah pesisir ini telah terendam, yang berimbas pada mata pencaharian perempuan. Masalah yuridis yang dihadapi adalah bahwa Undang-Undang Pokok Agraria (UUPA) tidak mengatur kompensasi negara bagi tanah yang musnah. Peraturan Menteri Agraria dan Tata Ruang/Kepala Badan Pertanahan Nasional Republik Indonesia Nomor 3 Tahun 2024 tentang Perubahan atas Peraturan Menteri Agraria dan Tata Ruang/Kepala Badan Pertanahan Nasional Nomor 17 Tahun 2021 tentang Tata Cara Penetapan Tanah Musnah menyatakan bahwa bidang tanah yang terdampak banjir rob di Pekalongan dapat dikategorikan sebagai tanah musnah. Pemegang hak atas tanah diberikan prioritas untuk rekonstruksi atau reklamasi dalam satu tahun dan mendapatkan dana kerohiman jika tanah digunakan atau direkonstruksi oleh pemerintah. Penelitian ini menggunakan pendekatan hukum agraria dan hukum Islam untuk mengevaluasi perlindungan hukum yang ada. Hasil penelitian menunjukkan bahwa perlindungan konstitusional bagi pekerja perempuan pesisir di Pekalongan sudah ada, tetapi masih terdapat beberapa kelemahan. Selain itu, praktik perlindungan tersebut belum maksimal. Beberapa hal inilah yang menjadi penyebab utama belum memadainya perlindungan hukum terhadap hak-hak perempuan buruh pesisir. Hukum Islam memberikan perspektif lebih inklusif tentang hak milik dan keadilan sosial, tetapi implementasinya terbatas. Penelitian ini berkontribusi pada pemahaman mengenai regulasi agraria dalam memberikan perlindungan dan kompensasi bagi perempuan buruh pesisir serta pemahaman prinsip-prinsip Islam dalam menjaga keadilan dan kesejahteraan bagi pihak yang terdampak banjir rob
Wadi'ah Savings in Islamic Financial Institutions: Compliance with Fatwa and Islamic Ethics: Tabungan Wadi'ah di Lembaga Keuangan Islam: Kesesuaian dengan Fatwa dan Etika Islam
No full textAbstract: This study aims to evaluate the implementation of Wadi'ah savings accounts managed by various Islamic Financial Institutions (LKS), both large and small. This evaluation is deemed necessary due to the frequent deviations from the Fatwa issued by the National Sharia Council of the Indonesian Ulema Council (DSN-MUI) in practice. As a financial product grounded in Islamic law and moral principles, the proper and accurate application of Wadi'ah savings is crucial to ensuring compliance with Shariah principles. This research employs a qualitative method with an analytical-philosophical approach, gathering primary data from the official websites of several randomly selected LKS. Given that LKS is an industry regulated by the Financial Services Authority (Otoritas Jasa Keuangan or OJK), the data obtained is homogeneous so it does not require a large sample. The findings of the study reveal that, firstly, some LKS continue to promise profit-sharing to depositors, despite this being inconsistent with the Wadi'ah principle. Secondly, many LKS still perceive the deposited goods as the nominal value of money rather than a trust (amānah) that must be managed with justice. Thirdly, there is an indication of unfair (ẓālim) practices and categorized as non-ethical behavior in Islam due to the absence of profit-sharing for depositors. Although some LKS have proposed solutions, these often violate existing regulations. Furthermore, the practice of Wadi'ah savings in Islamic Commercial Banks (Bank Umum Syariah or BUS) does not significantly differ from conventional savings, except in terms of profit-sharing, where BUS still imposes account opening fees on customers.
Abstrak: Penelitian ini bertujuan untuk mengevaluasi implementasi Tabungan Wadi’ah yang dijalankan oleh berbagai Lembaga Keuangan Syariah (LKS), baik besar maupun kecil. Evaluasi ini dianggap penting mengingat banyaknya penyimpangan terhadap Fatwa DSN MUI dalam praktiknya. Sebagai salah satu produk keuangan yang berlandaskan hukum dan moral Islam, pelaksanaan Tabungan Wadi’ah memerlukan penerapan yang benar dan sesuai dengan prinsip-prinsip syariah. Penelitian ini menggunakan metode kualitatif dengan pendekatan analitik-filosofis, data primer dikumpulkan dari website resmi beberapa LKS yang dipilih secara acak. Dengan catatan LKS merupakan industri yang diatur oleh Otoritas Jasa Keuangan (OJK), data yang diperoleh bersifat homogen sehingga tidak memerlukan sampel yang besar. Hasil penelitian menunjukkan bahwa, pertama, beberapa LKS masih menjanjikan bagi hasil kepada nasabah, meskipun hal ini tidak sejalan dengan prinsip Wadi’ah. Kedua, banyak LKS yang masih mempersepsikan barang yang dititipkan sebagai nilai nominal uang, bukan sebagai amanah yang harus dikelola dengan prinsip keadilan. Ketiga, terdapat praktik yang dianggap tidak adil (zalim) dan masuk dalam perilaku niretika dalam Islam, karena tidak adanya bagi hasil kepada nasabah. Meskipun beberapa LKS telah menawarkan solusi, hal tersebut seringkali melanggar aturan yang ada. Selain itu, praktik Tabungan Wadi’ah di Bank Umum Syariah (BUS) tidak berbeda signifikan dengan tabungan konvensional, kecuali dalam hal bagi hasil, yang mana BUS masih membebankan nasabah dengan biaya pembukaan rekening
Judicial Inconsistency and the Rule of Law: A Critical Analysis of Constitutional Court Decision on Presidential Age Requirements in Indonesia
Get PDFThe Constitutional Court (Mahkamah Konstitusi) of Indonesia plays a pivotal role as the guardian of the Constitution and the protector of constitutional rights. However, the Court’s ruling in Decision No. 90/PUU-XXI/2023 concerning the age requirements for presidential and vice-presidential candidates has sparked public controversy due to its inconsistency with previous judgments on identical legal provisions. This study critically examines the inconsistency of the Constitutional Court’s reasoning and evaluates the decision’s conformity with the principles of the rule of law and judicial independence. Using a normative juridical method supported by a statute and case approach, the research analyzes primary legal materials, including Constitutional Court decisions, relevant legislation, and judicial ethics regulations. The findings reveal that Decision No. 90/PUU-XXI/2023 deviates from the Court’s prior stance, effectively creating a new legal norm beyond its constitutional mandate, thus blurring the boundaries between judicial review and legislative authority. Furthermore, the proven ethical violations by the Chief Justice have weakened public trust in the integrity of constitutional adjudication. This article argues that such inconsistency undermines the predictability and legitimacy of the Court’s jurisprudence, which are essential to the rule of law. The study contributes to the broader discourse on judicial accountability by emphasizing the need for a coherent interpretive framework and stronger ethical oversight mechanisms to preserve the integrity of Indonesia’s constitutional justice system
Restorative Justice and Anti-Corruption Law: Toward a Progressive Penal Policy in Indonesia
Get PDFThe eradication of corruption in Indonesia, as regulated by Law Number 31 of 1999 on the Eradication of Corruption Crimes, remains predominantly oriented toward retributive sanctions. In contrast, the new Indonesian Criminal Code (KUHP) introduces a progressive and participatory penal policy paradigm by incorporating Restorative Justice (RJ) to restore victims' losses and strengthen social balance. This divergence in orientation creates potential ambiguity in law enforcement, particularly regarding the scope and criteria for applying RJ to corruption, which has long been categorized as a crime against the public interest. Previous studies have mainly concentrated on the effectiveness of punitive sanctions, leaving limited scholarly attention to the normative dimensions of RJ's integration into anti-corruption law and its compatibility with international regimes such as the United Nations Convention against Corruption (UNCAC), asset recovery mechanisms, civil recovery, non-conviction-based confiscation, and deferred prosecution agreements. This study aims to fill that gap by offering a normative framework harmonizing restorative justice principles with anti-corruption enforcement. Employing normative juridical research with a statute approach and a conceptual approach, this paper highlights the potential of RJ to complement punitive measures, enhance asset recovery, and align national law with global standards. This research contributes to proposing a more coherent and integrated anti-corruption penal policy that balances deterrence with restorative outcomes. In doing so, it enriches the academic discourse on Indonesia's criminal law reform. It provides a conceptual foundation for policymakers to design a corruption eradication regime that is consistent, effective, and internationally compatible