Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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Program Semanggi Berbasis Kāfalah pada Lembaga Manajemen Infaq Surabaya dalam Perspektif Hukum Islam
Full text link.This research focuses on the kafālah-based Semanggi Program at the Infaq Management Institute in Surabaya. This research analyzes the concept of kafālah from the perspective of Islamic law. The research method applies qualitative methods to collect data employing observation, interviews, and documentaries. The next stage is to apply the descriptive analysis method to understand the concept of the kafālah-based Semanggi program. The construction of understanding uses deductive logic. The results of the research construction on the Semanggi Program have not fully implemented the characteristics of kafālah according to Islamic law. Based on field data, there is no kafālah contract between Mākful Lahu (people who owe debts) and Mākful 'Anhu (people who are guaranteed), namely the teachers of the al-Qur'an Education Park to make a debt-receivable agreement. In the perspective of Islamic law, it is not included in the category of the kafālah contract because the characteristics of the concept of kafālah are incomplete. This research concludes that the Surabaya Infaq Management Institute must reconstruct the concept of kafālah so as not to harm other parties and the Surabaya Infaq Management Institute. Giving gifts based on Islamic law can be an alternative to the kafālah contract
Kiai dan Kemandirian Ekonomi Pesantren
Full text linkThis is a field research that focuses on pesantren as the oldest and original educational institution in Indonesia and has successfully emerged as an independent educational institution. This success cannot be separated from the work and contribution of the kiai in organizing the pesantren. To unravel this theme, there are two formulations of problems that to be discussed, namely, (1) how is the kiai's role in establishing economic independence at the Mambaus Sholihin Islamic Boarding School, Gresik? and (2) what factors shape the economic independence of the Mambaus Sholihin Islamic Boarding School in Gresik? The method used in this study is a qualitative research method with two approaches, including: first, qualitative case studies which emphasize the subjective aspects of people's behavior. Second, symbolic interaction that seeks to understand human behavior from the subject's point of view. The results of this study conclude that the kiai's role in the economic activities of the pesantren is very significant, both because of internal and external factors in shaping the economic independence of the pesantren
Praktik Pesan Makanan melalui Go-Food di Kota Surabaya Perspektif Hukum Islam
Full text linkThis study focuses on the problem of the practice of ordering food through Go-Food services on the Go-Jek application in Surabaya and the analysis of Islamic law. This type of research is a field research by using a qualitative descriptive research approach to describe the conditions, situations, or phenomena about the data obtained, namely about the practice of ordering food through Go-food services on the Go-Jek application in the city of Surabaya. Then, it is analyzed by using a deductive mindset, namely by explaining in advance about various things regarding the theory of ijarah, wakalah and the theory of buying and selling. The results of the study concluded that the application of the food ordering system through Go-Food on the Go-Jek application from the pillars and conditions that use this ijarah contract is fully appropriate and valid according to Islamic law. From the conclusion above, the author gives suggestion to the Go-Jek application development party, especially on Go-Food services to provide a time limit for customers to cancel for certain reasons, precisely before the driver completes the purchase of customer food orders at the stall/ the destination restaurant. This is to reduce the losses that will be borne by the driver
Kontekstualisasi Teologi Keadilan dalam Hukum Qisas dan Poligami
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Justice principle in the Quran and Hadis contains some meanings, among them: equality (al-MusÄwÄh), truthfulness (al-á¹¢idq), and purity (al-Ikhlâṣ). Islam elevates justice values, it even became the character of Rasulullah and the muslims. However, these values of justice had been criticized at some applications of criminal judge, such as qisas, and polygamy in marriage which were considered not showing justice. The main point of this study was theological justice contextualization in the law of qisas and polygamy. The conclusion is that justice values in the implementation of qisas punishment and polygamy practice in marriage have beneficences for the goodness of human being. Prinsip keadilan dalam al-Qur’an dan Hadis meliputi makna antara lain: kesetaraan (al-Musâwâh), kejujuran (al-á¹¢idq), dan kemurnian (al-Ikhlâṣ). Islam adalah ajaran yang menjunjung tinggi nilai keadilan, bahkan sisi keadilan merupakan karakter Rasulullah saw. dan umat Islam. Namun nilai keadilan tersebut dikritisi pada beberapa penerapan hukum pidana Islam, seperti hukuman qiá¹£Äá¹£, dan pada praktek poligami dalam perkawinan, yang dianggap tidak mencerminkan nilai keadilan. Pokok permasalahan penelitian ini adalah kontekstualisasi teologi keadilan dalam hukum qiṣâṣ dan poligami, dengan menggunakan pendekatan teologi normative. Kesimpulannya bahwa nilai-nilai keadilan terdapat pada penerapan hukuman qiṣâṣ dan praktik poligami dalam perkawinan, dan mengandung hikmah bagi kemaslahatan umat manusia
Penerapan Dolus Eventualis Dalam Pasal 338 KUHP Menurut Perspektif Hukum Pidana Islam: Penerapan Dolus Eventualis Dalam Pasal 338 KUHP Menurut Perspektif Hukum Pidana Islam
No full textAccording to Islamic criminal law an action can be said to kill when an action is carried out by an offender who causes an act of death, the existence of a victim injured by the perpetrator to cause death, the existence of a tool used by the perpetrator to commit the act of murder, the resulting consequences from the actions committed by the perpetrator against the victim in this case the death of the victim.The intentional element contained in Dolus evantualis is applied in article 338 by looking at the state of the perpetrator when committing an act that causes death even though at first the action was carried out without the purpose and intent to kill the victim, but seen from the perpetrator's awareness and knowledge of the possible consequences will arise from these actions can already be used as an element of deliberation and can be addressed by article 338 of the Criminal Code.Whereas according to Islamic criminal law the application of Dolus eventualis in article 338 includes semi-deliberate murder and the sentence contained in article 338, namely the maximum 15-year prison sentence in accordance with the ta'zir sentence in the semi-intentional murder crime, which is ta'zir punishment this is a substitute sentence for semi-deliberate murder.
Abstrak: Menurut hukum pidana Islam suatu perbuatan itu bisa dikatakan membunuh ketika suatu perbuatan itu terdapat seorang pelaku melakukan perbuatan yang menyebabkan kematian, adanya seorang korban yang dilukai oleh pelaku hingga menyebabkan kematian, adanya alat yang digunakan oleh pelaku untuk melakukan perbuatan pembunuhan tersebut, adanya akibat yang timbul dari perbuatan yang dilakukan oleh pelaku terhadap korban dalam hal ini adalah kematian korban. Unsur kesengajaan yang terkandung dalam Dolus evantualis itu diterapkan dalam pasal 338 dengan melihat keadaan pelaku pada saat melakukan perbuatan yang menyebabkan kematian meskipun pada awalnya perbuatan itu dilakukan tanpa tujuan dan maksud untuk membunuh korban, namun dilihat dari kesadaran pelaku dan pengetahuan pelaku akan segala kemungkinan akibat yang akan timbul dari perbuatan tersebut sudah bisa dijadikan unsur kesengajaan dan bisa dikenahi dengan pasal 338 KUHP. Sedangkan menurut hukum pidana Islam penerapan Dolus eventualis dalam pasal 338 itu termasuk pembunuhan semi sengaja dan hukuman yang terkandung dalam pasal 338 yakni hukuman penjara paling lama 15 tahun itu sesuai dengan hukuman ta'zir dalam tindak pidana pembunuhan semi sengaja, yang mana hukuman ta'zir ini adalah hukuman penganti bagi pembunuhan semi sengaja.
Kata Kunci: Dolus eventualis, KUHP, Hukum Pidana Islam
Implementasi Teori Hudud Menurut Pemikiran Muhammad Syahrur terhadap Upaya Pencegahan Tindak Pidana Korupsi di Indonesia
No full textThis article discusses the Implementation of Hudud Theory According to Muhammad Syahrur's Thought on Corruption Prevention Efforts in Indonesia. The theft of state money or commonly referred to as corruption according to Syahrur can be subjected to a maximum sentence of the opposite hand cut, the cross, exile or life imprisonment and the death penalty which is annihilated by hirabah. The Syahrur Hudud theory can be applied as a legal alternative for perpetrators of corruption in an effort to prevent corruption in Indonesia. The Shahrur Theory has similarities in the law that apply to corruptors in Indonesia, namely in Law Number 31 of 1999 concerning the Eradication of Corruption Crimes. In the law, the death penalty is set as the maximum sentence for perpetrators of corruption in Indonesia. The death penalty is one of the maximum punishments that exist in the theory of Muhammad Syahrur's hud?d relating to criminal acts of corruption which are analogous to the hirabah. In addition, imprisonment and fines as minimum penalties for corruptors also have similarities within the minimum limits of the theory, namely repenting and returning all corrupted assets accompanied by fines. And prison is a place of seclusion that is expected to make the offender deterrent and repent and not repeat his actions.Artikel ini membahas tentang Implementasi Teori Hudud Menurut Pemikiran Muhammad Syahrur terhadap Upaya Pencegahan Tindak Pidana Korupsi di Indonesia. Pencurian uang negara atau yang biasa disebut korupsi menurut Syahrur dapat dikenai hukuman maksimal potong tangan secara berkebalikan, salib, pengasingan atau penjara seumur hidup dan hukuman mati yang diqiyaskan dengan hirabah. Teori Hudud Syahrur dapat diterapkan sebagai alternatif hukum bagi pelaku tindak pidana korupsi dalam upaya pencegahan tindak pidana korupsi di Indonesia. Teori Syahrur tersebut memiliki persamaan dalam hukum yang diberlakukan bagi koruptor di Indonesia, yaitu pada Undang-undang Nomor 31 Tahun 1999 tentang Pemberantasan Tindak Pidana Korupsi. Dalam UU tersebut hukuman mati ditetapkan sebagai hukuman maksimal bagi pelaku tindak pidana korupsi di Indonesia. Hukuman mati tersebut merupakan salah satu dari hukuman maksimal yang ada dalam teori hud?d Muhammad Syahrur yang berkaitan dengan tindak pidana korupsi yang dianalogikan (diqiyaskan) dengan hirabah. Selain itu hukuman penjara dan denda sebagai hukuman minimal bagi para koruptor juga memiliki persamaan dalam batasan minimal teori tersebut, yakni bertobat dan mengembalikan semua harta yang telah dikorupsi disertai denda. Dan penjara merupakan tempat pengasingan yang diharapkan dapat membuat pelaku jera dan bertobat serta tidak mengulangi perbuatannya.
Kata kunci: Hudud, Muhammad Syahrur, Korupsi
Tinjauan Tindak Pidana Ujaran Kebencian Menurut Undang-Undang No. 11 Tahun 2008 Dalam Prespektif Perbandingan Hukum
Full text linkArrangements regarding the hate speech in positive law are regulated in Article 28 paragraph (2) of the Electronic Information and Transaction Law Number 11 of 2008 and Article 45A paragraph (2) of Law Number 19 Year 2016 concerning Amendment to Law Number 11 Year 2008 concerning Information and Electronic Transactions still raises a multi-interpretive understanding or vague norm. This saw the reality in the community that dealing with cases related to hatred on social media is still difficult to overcome. Second, the normalization of criminal sanctions in the ITE Law is a false norm, because the criminal sanctions should be in the Criminal Code - this is because the KTE Law is an administrative law. Islamic law which is guided by the Qur'an and al-Hadith also gives a limit to the meaning of hate speech as an act of tyranny so that ta'dzir sanctions apply to it. Based on this fact in the future, the ITE Law is expected to be able to meet and meet the expectations of the community. This is so that the public knows the limitations in using social media and so that the community knows the actions that can be considered as violating the rules. Also needed is the provision of understanding and understanding related to hatred and elements of SARA.Ketentuan mengenai “ujaran kebencian” dalam hukum positif diatur dalam Pasal 28 ayat (2) Undang-undang No. 11 tahun 2008 tentang Informasi dan Transaksi Elektronik dan Pasal 45A ayat (2) Undang-undang No. 19 Tahun 2016 tentang Perubahan atas Undang-undang No. 11 Tahun 2008 tentang Informasi dan Transaksi Elektronik, di mana masih menimbulkan pemahaman yang multi-tafsir atau “kekaburan norma”. Ini bisa dilihat bahwa kenyataan dalam masyarakat terkait kasus-kasus “ujaran kebencian” dengan menggunakan media sosial yang cenderung masih sulit diatasi. Kedua, pengaturan sanksi pidana dalam UU ITE adalah norma yang salah, karena sanksi pidana harus dalam KUHP - ini karena UU ITE adalah hukum administrasi. Hukum Islam yang dipandu oleh al-Qur’an dan al-Hadits juga memberi batasan pada makna ucapan kebencian sebagai tindakan tirani sehingga sanksi ta'dzir berlaku untuknya. Berdasarkan berbagai fakta ini, maka di masa depan UU ITE diharapkan dapat memenuhi harapan masyarakat. Ini agar masyarakat mengetahui “batasan” dalam menggunakan media sosial dan agar masyarakat mengetahui tindakan yang bisa dikategorikan sebagai pelanggaran hukum. Yang juga dibutuhkan adalah pemberian pemahaman dan pemahaman terkait kebencian dan unsur-unsur SARA.
Kata kunci: ujaran kebencian, hukum perbandingan, kejahatan rasial
Penerapan Asas Legalitas dalam Kasus Penanganan Pencabulan Anak di Bawah Umum
Full text linkCases of crime in children often occur, even the number of crimes is increasing year by year. With the frequent crimes that occur in children, it requires firm action and protection from KPAI as an institution for the protection of children. Given the form of abuse is a violation of children's rights and can not be justified whatever the reason, both in terms of moral, moral and religious. The children have the right to be protected for their welfare, because the children are a vulnerable group. With the existence of laws and regulations related to children's rights, it can protect children in crime. In addition, the crime against children can provide a deterrent effect. In terms of criminal law, the offender of crimes against the children can be subject to the law as well. Seeing the number of victims of molestation, of course the offender's can be punished according to the principle of legality, namely the principle that no acts are prohibited and threatened with criminal offenses if not determined in advance in legislation. In Article 82, the perpetrators of crimes against children are subject to a maximum sentence of 15 years and a minimum of 3 years in prison with a maximum fine of 300,000,000.00 and at least 60,000,000.00. Whereas in Islamic criminal law the offender's are stoned to death, flogged a hundred times.Kasus kejahatan pada anak seringkali terjadi bahkan jumlah kejahatannya semakin tahun bertambah. Dengan kerapnya kejahatan yang terjadi pada anak maka diperlukan tindakan tegas serta perlindungan dari KPAI sebagai lembaga perlindungan terhadap anak-anak. Mengingat bentuk pencabulan merupakan pelanggaran hak anak dan tidak dapat dibenarkan bagaimanapun alasannya, baik dari segi moral, susila dan agama. Anak memiliki hak untuk dilindungi demi kesejahteraannya, karena anak-anak merupakan golongan yang rawan. Dengan adanya peraturan perundang-undangan terkait hak-hak anak maka dapat melindungi anak-anak dalam kejahatan. Selain itu para tindak kejahatan pada anak dapat memberikan efek jera. Dari segi hukum pidana islampun para pelaku kejahatan terhadap anak dapat dikenai hukum juga. Melihat banyaknya korban pencabulan tentunya para pelaku dapat dihukum sesuai dengan asas legalitas yakni asas bahwa tidak ada perbuatan yang dilarang dan diancam dengan pidana jika tidak ditentukan terlebih dahulu dalam perundang-undangan. Pada pasal 82 para pelaku kejahatan pada anak dikenai hukuman maksimal 15 tahun dan minimal 3 tahun penjara dengan denda paling banyak 300.000.000,00 dan paling sedikit 60.000.000,00. Sedangkan dalam hukum pidana islam para pelaku dirajam hingga mati, dicambuk seratus kali.
Kata Kunci: Hukum Pidana Islam, Pencabulan Anak, KPAI, Asas Legalita
Perlindungan Hukum terhadap Anak Korban Kekerasan Seksual di Kota Surabaya
Full text linkChildren are the future generation who require protection from violence, whether physical, psychological and sexual violence. This study seeks to uncover such problems; (1) the form of legal protection of children against sexual violence victims in Surabaya; (2) the constraints in the implementation of legal protection of children against sexual violence victims in Surabaya; (3) attempts to maximize the implementation of the legal protection of children against sexual violence victims in Surabaya. The present study is a field research. The primary data obtained through interviews while secondary data obtained from documents, law books and law journals. Data analysis technique using content analysis that is the analysis technique by describing the substance of the existing problems. The results of the research revealed that; Firstly, the form of legal protection of children against sexual violence victims in Surabaya can be seen from the two forms, they are preventive protection and repressive legal protection. Preventive legal protection is done before the sexual crimes, while the protection of repressive laws is done after the acts of sexual violence; secondly, constraints faced in the implementation of legal protection, they are; the victim is introvert, the act of hoodlum, the societies’ individual attitude that is really powerful and a lack of public understanding about children’s rights; Third, ways and means need to be done to maximize the implementation of legal protection is a way to provide understanding to parents and children about the dangers of sexual violence, and the need for strengthening the commitment and systematic and massive cooperation of law enforcement officials.
Abstrak: Anak merupakan generasi penerus bangsa yang memerlukan perlindungan dari tindak kekerasan, baik fisik, psikis, dan kekerasan seksual. Dalam konteks inilah tulisan ini hadir, yaitu untuk mengetahui: (1) bentuk perlindungan hukum terhadap anak korban kekerasan seksual di Surabaya; (2) kendala-kendala dalam pelaksanaannya serta upaya untuk memaksimalkan pelaksanaan tersebut. Tulisan ini merupakan hasil penelitian lapangan, di mana data diperoleh melalui dan studi dokumen, yang selanjutnya dianalisa dengan menggunakan content analysis. Hasil penelitian ini menunjukkan; pertama, bentuk perlindungan hukum terhadap anak korban kekerasan seksual di Surabaya bisa dilihat dari dua bentuk, yakni perlindungan preventif yang dilakukan sebelum terjadi kejahatan seksual, dan perlindungan hukum represif yang dilakukan setelah terjadi tindak kekerasan seksual. Kedua, kendala-kendala yang dihadapi antara lain; tertutupnya korban, adanya aksi premanisme, sikap individualitas masyarakat yang cukup kuat dan kurangnya pemahaman masyarakat tentang hak-hak anak; ketiga, upaya yang perlu dilakukan guna memaksimalkan pelaksanaannya adalah cara memberikan pemahaman kepada orang tua dan anak mengenai bahaya kekerasan seksual, dan perlunya penguatan komitmen dan kerjasama yang sistematis dan masif dari aparat penegak hukum
Tinjauan Hukum Pidana Islam terhadap Kejahatan Korporasi dalam Lingkungan Hidup
Full text linkCorporate crime is indeed significant to discuss, because it cannot be denied that the role of the corporation is now very important. In this case there needs to be strict criminal liability, so that corporations do not pollute rivers, beaches or endanger the lives of workers or the public or others. Also so that the corporation does not become a fertile ground for corruption. This paper comes with the aim of wanting to know the review of Islamic criminal law against corporate crime. At the end of the paper, it is concluded that: (1) corporate crime in Law No. 23/1997 concerning Environmental Management is an action taken by a company, union, foundation or other organization that results in environmental pollution and / or damage, while sanctions for perpetrators of pollution and/or environmental damage are in the form of fines (ranging from Rp. 100,000. 000.00 to IDR 750,000,000.00) and / or imprisonment (ranging from 3 years to 15 years). And (2) that corporate crime and sanctions are in line and not in conflict with Islamic criminal law, which is included in the category jarimah ta'zir.
Abstrak: Kejahatan korporasi memang signifikan untuk dibahas, karena tidak bisa dipungkiri bahwa peran korporasi saat ini menjadi sangat penting. Dalam hal ini perlu ada pertanggungjawaban pidana secara tegas, agar korporasi tidak mencemari sungai, pantai atau membahayakan jiwa pekerja atau publik atau lainnya. Juga agar korporasi tidak menjadi tempat tumbuh suburnya tempat korupsi. Tulisan ini hadir dengan tujuan ingin mengetahui tinjauan hukum pidana Islam terhadap kejahatan korporasi. Di akhir tulisan disimpulkan, bahwa: (1) kejahatan korporasi dalam UU No. 23/1997 tentang Pengelolaan Lingkungan Hidup merupakan tindakan yang dilakukan oleh perseroan, perserikatan, yayasan atau organisasi lain yang mengakibatkan pencemaran dan/atau perusakan lingkungan hidup, sedangkan sanksi bagi pelaku pencemaran dan/atau perusakan lingkungan adalah berupa denda (berkisar antara Rp. 100.000.000,00 sampai dengan Rp. 750.000.000,00) dan/atau pidana penjara (berkisar antara 3 tahunsampai dengan 15 tahun). Dan (2) bahwa kejahatan korporasi dan sanksinya tersebut sejalan dan tidak bertentangan dengan hukum pidana Islam, di mana termasuk dalam kategori jarimah ta'zir