Justicia Islamica (Journal)
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The Contribution of Human Rights in Thinking on Renewing The Book of Law of Criminal Events (KUHAP)
No full textThe fundamental principle of human rights is that all people are born free and have equality in human rights. Equality requires equal treatment; it means that anyone should be treated equally in any condition before the law. The idea of Human Rights in the Draft of the Law on Criminal Procedure Code, which will be upheld, will become a new legalized law in the future, not apart from lifting and placing a suspect, defendant, and convicted dignified position as a creature of God. Moreover, in the end, declarative human rights principles will not mean much if the stage of the rule of law does not follow them.Fundamental dari hak asasi manusia adalah ide yang meletakkan semua orang terlahir bebas dan memiliki kesetaraan dalam hak asasi manusia. Kesetaraan mensyaratkan adanya perlakuan yang setara, dimana pada situasi sama harus diperlakukan dengan sama, dimana pada situasi yang berbeda diperlakukan dengan berbeda pula. Pemikiran HAM dalam RUU KUHAP yang akan diundangkan menjadi UU kedepan, tidak terlepas mengangkat dan menempatkan seorang tersangka, terdakwa dan terpidana dalam kedudukan yang bermartabat sebagai makhluk ciptaan Tuhan. Dan pada akhirnya, prinsip-prinsip HAM yang bersifat deklaratif tidak akan banyak berarti apabila tidak diikuti dengan tahap supremasi hukum.
Indonesian Jurisprudence Ahmad Qodri Azizy’s Perspective
No full textThis paper explains the thoughts of Indonesian jurisprudence from Ahmad Qadri Azizy's perspective. This study's focus includes, first, how is the epistemological thought of A. Qodri Azizy about Indonesian Jurisprudence, and second, how is the Indonesian Jurisprudence on A. Qodri Azizy's perspective. The method of this study is descriptive-analytical critical with normative legal approaches. The study's findings are, first, the epistemology used by A. Qodri Azizy is the integration between the common law and the Islamic law with a democratic and scientific approach known as a legal eclecticism in Indonesia. Simultaneously, the Indonesian legal science concept that the jurist designed is the effort to implement Islamic law in Indonesia. The effort to implement the Islamic law was carried out scientifically, academically, with democratization following the pluralist legal system in Indonesia.Tulisan ini menjelaskan pemikiran ilmu hukum Indonesia perspektif Ahmad Qodri Azizy. Fokus kajiannya meliputi, pertama bagaimana epistemologi pemikiran A. Qodri Azizy tentang ilmu hukum Indonesia Indonesian Jurisprudence, dan kedua, bagaimana konsep ilmu hukum Indonesia Indonesian Jurisprudence perspektif A. Qodri Azizy. Metodologi penulisan bersifat deskriptif analitis kritis dengan pendekatan hukum normatif. Temuan tulisan adalah, pertama, epistemologi yang digunakan A. Qodri Azizy adalah integrasi antara ilmu hukum umum dan ilmu hukum Islam dengan pendekatan demokrasi dan keilmuan yang dikenal dengan eklektisisme hukum di Indonesia. Sedangkan konsep ilmu hukum Indonesia yang dirancang adalah upaya posistivisasi hukum Islam di Indonesia. Upaya postivisasi dilakukan secara keilmuan, akademik dengan proses demokratisasi sesuai sistem hukum pluralis yang ada di Indonesia.
Prosecuting The House of God: The Irony of Rights to Freedom of Worship for Dhimmi Minority in Indonesia
No full textThe freedom to embrace a religion and belief and worshiping are the rights of each citizen protected by the constitution, including the Dhimmi minority, as the state authorities have issued a Joint Regulation Number 8 and 9 of 2006 on the Guideline of Empowering the Forum of Religious Harmony and Constructing Worship House. Ironically, instead of giving the sense of justice for all society elements, regulations are deemed to limit the activity of worshiping of dhimmi minority. In realizing the equal rights to worship and constructing the house of worship for the Dhimmi minority, the Regulation should be submitted to the Supreme Court to undergo juridical review. The suggestions utilized to review several articles are considered as discriminating us the society's actualization on the government’s product of law. This piece of writing explored the problems of constructing the house of worshiping the context of the rights to worship for dhimmi minority through the Quran's perspective. The conception of the Qur'an generated is reflected in the idea of the jurisprudence of human rights, which strives for establishing the equality of rights to worship for citizens. The jurisprudence of human rights is expected to raise social awareness to appreciate and respect the worshiping activities of dhimmi minority, reducing the retention of inter-religious violence, and creating a harmonious life based on the principles of Islamic law in Maqasid al-Syariah.Kebebasan memeluk agama dan keyakinan serta menjalankan peribadatannya merupakan hak asasi setiap warga negara yang dilindungi oleh konstitusi, termasuk bagi minoritas dhimmi. Pemerintah sebagai pemegang kekuasaan negara telah mengeluarkan Peraturan Bersama Menteri Agama dan Menteri Dalam Negeri Nomor 8 dan 9 Tahun 2006 tentang Pedoman Pemberdayaan Forum Kerukunan Umat Beragama dan Pendirian Rumah Ibadah. Ironisnya, Peraturan yang sejatinya memberi rasa keadilan bagi seluruh elemen masyarakat, justru terkesan membatasi aktivitas peribadatan minoritas dhimmi. Untuk mewujudkan kesamaan hak beribadah dan mendirikan rumah ibadah bagi minoritas dhimmi, Peraturan tersebut perlu diajukan ke meja Mahkamah Agung guna menjalani judicial review. Usulan untuk meninjau kembali beberapa pasal yang dianggap diskriminasi tersebut merupakan wujud pengawasan masyarakat terhadap produk hukum Pemerintah. Tulisan ini mengkaji problematika pendirian rumah ibadah dalam konteks hak beribadah minoritas dhimmi melalui perspektif Alquran. Konsepsi Alquran yang dihasilkan dituangkan dalam gagasan fikih HAM yang berupaya untuk membangun kesetaraan hak beribadah bagi warga negara. Fikih HAM diharapkan mampu membentuk kesadaran masyarakat untuk menghargai dan menghormati aktivitas peribadatan minoritas dhimmi, mengurangi retensi kekerasan antar umat beragama, dan menciptakan kehidupan yang harmonis berdasarkan prinsip-prinsip syariat Islam dalam Maqasid al-Syariah
Pembubaran Hizbut Tahrir Indonesia Perspektif Maqashid: Otoritas atau Otoritarianisme
No full textOne thing that cannot be denied is because HTI has been officially dissolved, their ideological doctrine cannot just stop. Departing from Khaled Abu Fadl's theory, this paper tries to examine more in line with why HTI was dissolved. The main focus is on the dissolution decision's emergence, is government authority or unilateral decision needed? To answer, the author uses maqashid's analysis to understand what the government wants to agree on regarding the dissolution. Based on observations and studies of data in literary studies, it was concluded that the dissolution was carried out not with the help of the NKRI but also regarding the security of the mission. Based on this argument, the dissolution of HTI is the government as the authority holder, not authoritarianism caused by the DPR (legislative body), the MA (judiciary), and several religious leadersSatu hal yang tidak dapat dipungkiri bahwa meskipun HTI telah resmi dibubarkan, doktrin ideologi mereka tidak mungkin berhenti begitu saja. Berangkat dari teori Khaled Abu Fadl, tulisan ini berusaha menelaah lebih dalam mengapa HTI dibubarkan. Fokus utama diarahkan pada kemunculan keputusan pembubaran tersebut, apakah sebagai bentuk otoritas pemerintah atau keputusan sepihak (otoritarianisme)? Untuk menjawab hal ini, penulis menggunakan analisis maqashid sebagai cara untuk memahami apa yang ingin dicapai oleh pemerintah terkait pembubaran itu. Berdasarkan pengamatan dan kajian data dalam literarur research, Disimpulkan bahwa pembubaran dilakukan tidak semata dalam upaya menjaga NKRI tetapi juga menjaga stabilitas visi misi dan kinerja pemerintahan. Berdasarkan argumen ini, maka pembubaran HTI adalah sikap pemerintah selaku pemangku otoritas, bukan otoritarianisme sebab diikuti oleh DPR (lembaga legislatif), MA (lembaga yudikatif), dan beberapa tokoh agama
Social Factors and Coping Models of Women as The Violence Victims In Ponorogo District
No full textThis study examines the social factors and coping models of women as victims of domestic violence after divorce. This research used the qualitative approach while the data collection techniques are included an interview, observation, and documentation. This study's conclusions are (1) social factors, from an education point of view, they consist of the lowest education, namely junior high school and the highest in college. From their social status consisting of low, medium, and high social status, and from environmental factors, it can be concluded that respondents come from various social environments. Other factors that trigger the violence occur to women such as age, economy, independence, career women, etc. (2) The coping model of women as the victims of violence in facing post-divorce stressors in Ponorogo Regency is divided into two; namely, the problem focuses coping and emotional focused coping.Penelitian ini mengkaji bagaimana faktor sosial dan model coping perempuan korban kekerasan dalam rumah tangga pasca perceraian. Pendekatan penelitian yang digunakan dalam penelitian ini adalah pendekatan kualitatif. Sedangkan teknik pengumpulan datanya meliputi wawancara, observasi dan dokumentasi. Kesimpulan dari penelitian ini adalah: 1) faktor sosial apabila dilihat dari pendidikan, mereka terdiri dari pendidikan terendah yaitu SMP dan tertinggi perguruan tinggi, dilihat dari status sosial mereka terdiri atas status sosial rendah, sedang, dan tinggi, dan jika dilihat dari faktor lingkungan, sehingga bisa disimpulkan responden berasal dari lingkungan sosial yang beragam, dan ada faktor lain yang menyebabkan kekerasan terjadi terhadap perempuan seperti masalah usia, ekonomi, kemandirian isteri, pekerjaan isteri, dan lain-lain. Dan 2) model coping perempuan korban kekerasan dalam menghadapi stressor pasca perceraian di Kabupaten Ponorogo terbagi menjadi dua yaitu; Problem Focus Coping dan Emosional Focused coping.
Tolerance in Fikih’s Mazhab of Santri in Malang
No full textKonflik yang bernuansa SARA (Suku, Agama, Ras dan Antar-golongan), terutama konflik internal antar umat Islam di Indonesia masih sering terjadi. Hal itu memberi gambaran bahwa toleransi antar umat Islam atau lebih tepatnya antar pengikut mazhab fikih masih relatif rendah, sehingga perlu adanya penelitian kuantitatif untuk berusaha mengukur secara kuantitas nilai sikap toleransi bermazhab fikih terutama bagi genarasi muda, yaitu kaum santri di wilayah Malang. Jenis penelitian ini adalah kuantitatif dengan metode survey, teknik pengambilan datanya dengan non probability sampling-sistematis random sampling, instrumen penelitiannya dengan model skala Likert dan teknik analisis datanya dengan rumus theta, lamda dan gamma. Kemudian diuji dengan rumus chi-square. Kesimpulan dari penelitian ini adalah sebagai berikut: 1) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan jenis kelamin santri terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang; 2) Ada pengaruh (hubungan) yang signifikan antara perbedaan model pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri pesantren khalaf (modern) lebih toleran daripada santri pesantren salaf (tradisional); 3) Ada pengaruh (hubungan) yang signifikan antara perbedaan masa studi di pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri yang masa studinya di atas tiga tahun lebih toleran daripada yang kurang dari tiga tahun; dan 4) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan pengusaan fikih perbandingan mazhab terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang.Nowadays, Ethnicity, religion, race, and inter-group relations conflicts, especially internal conflict among Muslim in Indonesia often occurs around us. That shows us that the tolerance among Moslems or more appropriately among mazhab followers is relatively at the low level, therefore, we need quantitative research to measure the tolerance attitude quantitatively among mazhab followers especially in teenagers, which in this research is santri society in Malang city. This kind of research is quantitative research with survey method, data collection technique with non-probability sampling-systematic random sampling, research instrument with the Likert scale model, and data analysis technique with theta, lamda and gamma formulas. Then examined with chi-square formula. Conclusions of this research are: 1) There are no significant influences between santri sex gender to the tolerance attitude among santri at Islamic boarding school (pesantren) in Malang; 2) There are some significant influences between Islamic boarding school types on the tolerance attitude among santri at Islamic boarding school in Malang and santri at Khalaf (modern) Islamic boarding school are more tolerant than at the Salaf (traditional) Islamic Boarding School; 3) There are some significant influences between long study period to the tolerance attitude among santri at Islamic boarding school in Malang and santri with either 3 years or above long study period are more tolerant than less one; and 4) There are no significant influences between ability of fiqh mazhab comparison to the tolerance attitude among santri at Islamic boarding school in Malang
Gender Equality Issues, Perception and Divorce
No full textTujuan dari penelitian ini adalah untuk menganalisis fenomena perilaku, gugatan emosional dan perceraian oleh perempuan dalam keluarga masyarakat matrilineal di Padang. Penelitian ini menggunakan metode kualitatif dengan desain survei. Teknik pengumpulan data menggunakan formulir wawancara, lembar observasi dan dokumentasi. Analisis data dilakukan dengan mengklasifikasikan, mendapatkan interpretasi, membuat validitas dan menarik kesimpulan. Untuk menguji validitas data digunakan triangulasi dan diskusi dengan kolega. Hasil penelitian menunjukkan bahwa fenomena gugatan perilaku, emosi dan perceraian oleh perempuan dalam keluarga masyarakat matrilineal di Padang terjadi karena dampak kesetaraan gender. Di sisi positif, kesetaraan gender dapat dirasakan oleh perempuan dalam pendidikan, kepemimpinan dan kesempatan untuk mendapatkan pekerjaan. Sementara efek samping negatif dari kesetaraan gender dalam keluarga adalah menurunnya kematangan emosi, perubahan budaya dan nilai-nilai agama dalam perilaku sosial perempuan. Implementasi penelitian ini bermanfaat bagi ninik mamak, akademisi, ulama dan pemerintah daerah Padang untuk mensosialisasikan dan memberikan konsultasi untuk mengevaluasi penerapan nilai-nilai budaya, adat dan agama dalam perspektif jenis kelamin dan dengan demikian menciptakan kesetaraan gender harus sesuai dengan ajaran adat dan agama.Purposes of this study were to analyze the behavioral phenomenon, emotional and divorce lawsuit by women in the family of matrilineal society in Padang. This research used a qualitative method with survey design. Technique of collecting data used interview form, observation sheets and documentation. Data analysis was carried out by classifying, getting interpretation, making validity and drawing conclusions. To test the validity of the data used triangulation and discussions with colleagues. The results of research showed that phenomenon of behavioral, emotional and divorce lawsuit by women in the family of matrilineal society in Padang occur due to the impact of gender equality. On the positive side, gender equality could be felt by women in education, leadership and the opportunity to get a job. While the negative side effects of gender equality in the family was declining the emotional maturity, changing in culture and religious values in the social behavior of women. Implementation of this research to be useful for ninik mamak, academician, clergy and the local government of Padang to socialize and provide consultation to evaluate the application of cultural values, customs and religion in a gender perspective and thus creating gender equality should be in accordance with the customary and religious teachings
DIALEKTIKA FATWA DAN HUKUM POSITIF DI INDONESIA: Meneguhkan Urgensi dan Posisi Fatwa di Masyarakat Muslim Nusantara
No full textFatwa for the tradition of Islam is one of the media to convey Islamic laws (shariah). Muslim societies have a tendency to ask about many things, marriage, muamalah, jinayah, worship and other issues. In addition, the existence of a fatwa relates to the appreciation and practice of Muslim religion guaranteed by law. The problem is what if between the fatwa and government regulations / positive legal rules there is a disagreement over and above the other? Both with specific laws and with ethnic, cultural and racial diversity in Indonesia. This is evident, for example in cases of blasphemy, fatwa forbidding cigarettes, and the beginning of Ramadhan and Shawwal which are totally different from the provisions of the government. In this position, what is the position and position of the fatwa in the lives of Muslims as religious as well as citizens, and what attitude should be put forward? This study uses descriptive methods on issues that occur in Indonesian society related to the pros and cons of several fatwas with in-depth analysis, then related to the position of fatwa in the positive legal system (which applies), as well as the urgency of fatwas for Muslims in general and Muslims Indonesia specifically. The results of the study revealed that the fatwa for Indonesian Muslims occupied a very urgent area. Although its existence is not included in the positive legal system in Indonesia, if there is an unmatched intersection between the two, then its realization must be addressed wisely, both by the state, fatwa makers and the people of Indonesia.Fatwa bagi tradisi umat islam merupakan salah satu media untuk menyampaikan hukum-hukum islam (shariah). Masyarakat muslim mempunyai kecenderungan untuk bertanya tentang banyak hal, pernikahan, muamalah, jinayah, ibadah dan persoalan-persoalan lainnya. Selain itu, keberadaan fatwa berkaitan dengan penghayatan dan pengamalan agama umat muslim yang dijamin oleh undang-undang. Persoalannya adalah bagaimana jika antara fatwa dengan ketetapan pemerintah/ aturan hukum positif terjadi persinggungan yang tidak selaras apalagi bertolak belakang? Baik dengan hukum secara khusus maupun dengan keanekaragamaan suku, budaya dan ras yang berada di Indonesia. Hal ini mencuat misalnya pada kasus penodaan agama, fatwa keharaman rokok, serta awal ramadhan dan syawal yang sama sekali berbeda dengan ketetapan pemerintah. Pada posisi seperti ini sebenarnya, bagaimana posisi dan kedudukan fatwa dalam kehidupan umat muslim sebagai kaum beragama sekaligus warga negara, serta bagaimana sikap yang seharusnya dikedepankan?. Penelitian ini menggunakan metode deskriptif terhadap persoalan-persoalan yang terjadi di masyarakat Indonesia terkait pro dan kontra terhadap beberapa fatwa dengan analisis yang mendalam, lalu dikaitkan dengan kedudukan fatwa dalam sistem hukum positif (yang berlaku), serta urgensi fatwa bagi umat islam secara umum dan muslim indonesia secara khusus. Hasil penelitian mengungkapkan bahwa fatwa bagi umat islam Indonesia menduduki wilayah yang sangat urgen. Meski keberadaannya tidak masuk dalam sistem hukum positif di Indonesia, seandainya ada persinggungan yang tidak seirama antara keduannya, maka perwujudannya harus disikapi secara bijaksana, baik oleh negara, pembuat fatwa dan masyarakat Indonesia
Social Problems of Modern Society in Applying Islamic Law in Aceh : Tracing The Past Culture Society Aceh in The Manuscript
No full textThe implementation of Islamic law in this modern age seems to be strange among moslems. It is the caused by most of them are opposed and if it is implemented a scare among the social society perfectly. Besides, they are still not integrated to implement the Islamic law, most of them still have not taken Islam as the path of life yet. So, as if it is not their responsibility to keep it goes along Reviews their life, and Neither to take control and implement it perfectly and truelly in their daily life. This research is Aimed to upgrade the knowledge and understanding of public society that implementation of Islamic law. Perfectly is Necessary to Anticipate the problems in this modern age. The local policy is getting reduce by coming the modern culture. As a sample, Achehnese most of the teenagers who live in urban can not understand to communicate by using Achehnese language well and most of the attitude of Achehnese is getting dissappear from their ancestor inheritance. There are many manuscripts about Achehnese culture in meseum and dayah (Traditional Islamic boarding school) Described roomates Achehnese the culture of the which is bordered by Islamic values. Base on the previous statements, the goverment of Aceh is expected to apply the Islamic law in Aceh perfectly among all society
FAITH IN GOD, INDEPENDENCE OF LAW AND INDEPENDENCE OF JUDGES: Study of Theistic Legal Realism in Legal settlement
No full textKondisi hukum dan aparat hukum di semua tingkatan termasuk hakim, dipenjara dalam positivisme yang fatal. Pemahaman ini mereduksi hukum hanya sebagai hukum dan peraturan deterministik, mekanistik dan esoteris belaka. Hukum soliter adalah hukum soliter tanpa memasukkan transendensi, moralitas, atau kebiasaan. Hasil akhir dari paradigma ini hanya mampu menghadirkan kepastian hukum tetapi kurang keadilan. Akar semua krisis dan runtuhnya kepercayaan publik pada hukum berasal dari hukum yang hanya mendidik corong undang-undang. Hukum yang mengajarkan legislasi sebagai ideologi sakral, hukum itu hanya hukum atau regulasi. Lulusan hukum baru yang mengisi posisi ahli hukum memiliki keterampilan tetapi mereka kurang empati, mengabaikan keadilan publik dan korup. Diperlukan paradigma pilihan hukum baru, yaitu realisme hukum teistik yang memberikan kebebasan kepada para hakim dan aparat hukum lainnya dari belenggu keadilan prosedural dalam gaya positivisme. Melalui hukum dengan paradigma Realisme Hukum Teistik, diharapkan aparatur hukum akan memiliki kebajikan, untuk dapat membaca substansi keadilan dengan keimanannya kepada Allah daripada sekadar menjadi corong hukum dan mampu menjaga dari perilaku tercela atas dasar imannya.The condition that law and legal apparatus in all levels including judges, are imprisoned in fatal positivism. This understanding reduces the law only as mere deterministic, mechanistic and esoteric laws and regulations. Solitary law is solitary law without include the transcendence, morality, or custom. The final result of this paradigm is only able to present legal certainty but lack of justice. The roots of all crises and the collapse of public trust in the law are originated from a law that educates only the mouthpiece of the legislation. The law that teaches the legislation as a sacred ideology, the law is just law or regulation. Fresh graduate of law who fill positions of legal apparatus experts have skills but they are lack of empathy, neglect of public justice and corrupt. A new legal choice paradigm is needed, namely theistic legal realism which gives judges and other legal apparatuses the freedom from the shackles of procedural justice in the style of positivism. Through the law with the Theistic Legal Realism paradigm, it is expected that the legal apparatus will have virtue, to be able to read the substance of justice with his faith in Allah rather than merely being a mouthpiece of the law and be able to guard against despicable behavior on the basis of his faith