9 research outputs found
The concept of tarikah in the Islamic law of succession with special reference to the practices of the civil courts and the Syariah courts in Malaysia
Get PDFEThOS - Electronic Theses Online ServiceGBUnited Kingdo
De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain
No full textIn this research I argue that although Islam as a faith is inherently emancipatory, Muslim
women are doubly marginalised: by patriarchal interpretations of their faith within Muslim
communities and by pluralist society that often does not understand the faith-based values
and practices of Muslim women. The empowerment of Muslim women is crucial not just for
the women themselves but also for socio-political dynamics within the Muslim community
and its relationships in pluralist society. It is from this context, and acknowledging the paucity
of academic literature written by Muslim women, that I set out to give voice to them, so that
their opinions may be heard in discourses that they think are relevant to their lives. By
encouraging Muslim women to take voice and by facilitating mechanisms for these voices to
be heard, this research presents alternate narratives of Muslim women that challenge
dominant media imagery of the oppressed and subjugated Muslim woman. These narratives,
which are by and for Muslim women, portray instead the inherent diversity in the category
'Muslim woman' and thus add more facets to the category 'woman'.
I used an ethnographic methodology that involved participants as contributors in the creation
of new knowledge. Semi-structured interviews with 45 young university-educated Muslim
women and 7 group discussions were used as initial data-gathering tools. The penultimate
ethnographic stage involved Muslim women creating 3-minute long self-representational
digital stories (DSTs), which consist of an autobiographical narrative accompanied by still
pictures. This was a process of self-reflection for the women and an opportunity to take voice
and to be heard. The subsequent screening of these DSTs to audiences who were not
Muslim resulted in discussion and active debate about the reasons for prevalent
(mis)understandings of Muslim women and stereotypes were challenged. In its initiation of
more balanced representations of Muslim women this research empowers Muslim women,
and by contributing to dialogue and cohesion it also empowers pluralist society as a whole.
This research clarifies the overlapping priorities and identities of young British Muslim
women and initiates new discourses, as narrated by the women, on subjects including
religious interpretation and practice, feminism, media representation and social cohesion. In
the research findings I propose an evolving British-Muslim identity among Muslim youth (in
this case young women) which is distinct from that of their parents; a theological articulation
of a 'feminist' struggle for women's rights; and the need to engage with the media and others
to create positive representations of Muslim women. Experiences with DSTs indicate the
potential of personal narratives and interaction for the purposes of inter-community dialogue
Analysis of Fatwas No. IX: 78/DSN-MUI/IX/2010 on Interbank Money Market in the Maslahah Mursalah Perspective
Get PDFFatwas issued by DSN-MUI are generally related to sharia banking products and contracts. However, these fatwas cannot be immediately applied in sharia banking operations because they are not part of the legal and regulatory hierarchy. Fatwas NO: 78/DSN-MUI/IX/2010 specifically regulates sharia principles in the mechanisms and instruments of the interbank money market. The formulation of the problem in this research is how is the DSN-MUI fatwas NO: 78/DSN-MUI/IX/2010 reviewed from the perspective of maslahah mursalah? This research uses a library method, with a descriptive approach that prioritizes in-depth analysis of various available sources and data. The results of this study indicate that in the DSN-MUI fatwas NO: 78/DSN-MUI/IX/2010, there are 13 provisions that regulate the interbank money market mechanism based on sharia principles. This is in line with the qualification of maslahah ad-Dharuriyah, namely the benefits related to the basic needs of humans both in the world and the hereafter, and humans cannot survive without wealth/property which is the main element in human life. There are 5 benefits, namely: Hifz ad-Din (preserving the religion), Hifz an-Nafs (preserving the soul), Hifz al-'Aql (preserving the intellect), Hifz an-Nasl (preserving of offspring), Hifz al-Mal (preserving the property), these basic needs are considered non-negotiable and must be prioritized to ensure a just, balanced, and prosperous society
PERTANGGUNGJAWABAN PERDATA DALAM PENEGAKAN HUKUM LINGKUNGAN DI DESA MARINDAL II KECAMATAN PATUMBAK KABUPATEN DELI SERDANG
Get PDFHukum Lingkungan difokuskan kepadan Penciptaan dan Perlindungan kawasan lingkungan agar kawasan lingkungan di suatu daerah dapat terawat dan terjaga keasrian lingkungan nya. Pertanggung Jawaban Perdata dalam Penegakan Hukum Lingkungan di Daerah Marindal II Kecamatan Patumbak Kabupaten Deli Serdang ini melibatkan peserta didik dewasa kedalam struktur pengalaman belajar yang tentunya difokuskan kepada masyarakat yang di harapkan akan memahami dan mengerti tentang Hukum Lingkungan sebagai implementasi dari UU No. 32 Tahun 2009 tentang Perlindungan dan Pengelolaan Lingkungan Hidup (PPLH) serta perubahan nya pada UU No 11 Tahun 2020 tentang Cipta Kerja.. Kegiatan ini dilakukan berdasarkan keadaan di lingkungan sekitar Kawasan Marindal II Kecamatan Patumbak Kabupaten Deli Serdang dimana masih terdapat adanya Potensi terjadinya Pencemaran dam/atau perusakan lingkungan misalnya limbah B3 dan lain-lainnya. Masyarakat di Kawasan Desa Marindal II tersebut akan diberikan Pemahaman mengenai Pertanggung Jawaban Perdata yang dapat dituntut kepada Perseorang atau Perusahaan yang baik dengan sengaja maupun tanpa sengaja mencemari lingkungan yang ada di sekitar Desa Marindal II.. Tujuan dari Pengabdian ini adalah agar masyarakat Marindal II mempunyai pengetahuan dan kesadaran dalam menjaga lingkungan dari pencemaran-pencemaran yang terjadi sebagai Implementasi dari UU No. 32 Tahun 2009 tentang Perlindungan dan Pengelolaan Lingkungan Hidup (PPLH). Dari kegiatan ini dapat disimpulkan kurang nya Pengetahuan Masyarakat atas Hukum Lingkungan dan ketidaktahuan masyarakat terhadap langkah-langkah hukum yang dapat dilakukan untuk menggugat pelaku pencemaran dan/atau perusakan lingkungan hidup dalam Penegakkan Hukum Lingkungan
SANGSI PELAKU PERNIKAHAN ILEGAL: Nalar Kritis IstiḥsÄn; Menimbang Rancangan Undang-Undang Perkawinan Pasal 143
No full textThis article is the result of library research. This research is included in the category of normative legal research. This research discussion aims to explain the istiḥÄn argument against the draft criminal sanctions law for perpetrators of illegal marriages. The researcher analyzed the data using istihsÄn bi al-maqÄsid sharÄ«'ah theory. The findings of this study are that the draft law regarding the provision of criminal sanctions against perpetrators of illegal marriages is not effectively implemented. This argument is based on the reading of legal material data with the theory of IstiḥsÄn bi maá¹£laḥat al-mursalah. The legal reasoning put forward by Toeri istihsan is first, there are still many inadequate facilities in serving the implementation of Law Number 1 of 1974; second, less than optimal bureaucracy and background problems or motivation in carrying out marriages outside the institution of marriage registrar officials as well as conflicting government regulations with one another. The research data is read with the istiḥsÄn theory and results in the absence of mashlahah if the rules of criminal sanctions are applied.
Keywords: Perpetrators of illegal marriages, Draft law, istiḥsÄn
Daftar Pustaka
Al Amin, Habibi. "Penciptaan Adam; Mendialogkan TafsiR Marah Labid dengan Teori Keadilan Gender." An-Nuha: Jurnal Kajian Islam, Pendidikan, Budaya Dan Sosial 1.1 (2014): 17-44.
Al Amin, Habibi. "Tafsir Sufi Lata’ if al-Isyarat." SUHUF 9.1 (2016): 59-77.
Al Amin, Habibi. "Guardians Concept in Qur'an Perspective." Shakhsiyah Burhaniyah: Jurnal Penelitian Hukum Islam 6.1 (2021): 95-114.
Abd. al-Rahman al-Jazairi, 1969. al-Fiqh ‘ala al-Madzahib al-’Arba’ah, Kairo: Maktabah al- Tijariyyah.
Abd. Rahman Dahlan, 2011. Ushul Fiqh, Cet. Ke-3, Jakarta: Amzah.
Abdul Wahab Khallaf, Ilmu Ushulul Fiqh, Terj. Noer Iskandar Al-Bansany, dkk, 1989. “Kaidah-Kaidah Hukum Islamâ€, Jakarta: CV Rajawali.
Abdurrahman Al-Jaziri, 1986. Kitab ‘ala Mazahib al-Arba’ah. (Beirut Libanon: Dar Ihya al-Turas al-Arabi.
Abdurrahman, 2001. Kompilasi Hukum Islam, Jakarta : Akademika Pressindo.
Abu Thayyib Muhammad Syamsul Haq, t.th. Awn al-Ma’bud ‘An Syarh Sunan Abu Dawud, Juz II, Beirut : Dar al-Im al-Malayin.
Adillah, Siti Ummu. 2011. Analisis Hukum Terhadap Faktor-faktor yang melatarbelakangi Terjadinya Nikah Siri dan Dampaknya terhadap Perempuan (istri) dan Anak-anak. Jurnal Dinamika Hukum, Vol. 11.
Al-Ainaini, Badran Abu. T.th. Ushul Fiqh al-Islamiy. Mesir: Mu‟assasah Syabab alIskandariyah.
Alam, Syariful. 2011. Kontroversi Rancangan Undang Undang Hukum Materiil Peradilan Agama (RUU HMPA) (Studi Pandangan Para Kiai Ponorogo tentang Sanksi Pidana Perkawinan yang tidak dicatatkan), Tesis (Malang: Universitas Islam Negeri Maulana Malik Ibrahim.
Al-Amidi, Abu al-Hasan ‘Ali bin Abi ‘Ali (t.t.), al-Ihkam fi Us ul al-Ahkam, j. 4. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Al-Amidy, Abu al-Hasan Ali. 1983. Al-Ihkam fi ushul al-ahkam. Beirut: Dar al-Kutub al-Ilmiyah.
Al-Asyqor, Usamah. T.th. Mustajaddat Fiqhiyyah fi Qodhoya Zawaj wa Tholaq.
Al-Bazdawi, ALauddi Abdul Aziz. 1991. Kasyfu al-Asrar Syarhu Ushul al-bazdawi, Tahqiq Muhammad al-Mu’tshim Billahi. Beirut: Dar al-kitab al-‘Arabi.
Al-Bukhari, ‘Ala’ al-Din ‘Abd al-‘Aziz bin Ahmad bin Muhammad, (1997), Kasyf al-Asrar ‘an Us ul Fakhr al-Islam al- Bazdaw I , j. 4. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Al-Dimsyaqy, Ibnu Qudamah. 1978. Raudhah an-nadhir wa junnah al-anadhir. Beirut: Muassasah al-Risalah.
Al-Ghazali, Abu Hamid Muhammad bin Muhammad (1997), al-Musta sfa min ‘Ilm al-Us ul, j. 1. Beirut: Mu’assah al-Risalah.
Ali Ahmad al-Jurjani, 1974. Hikmah al-Tasyre’ wa Falsafatuhu, Beirut, Dar al-Fikri.
Al-Jazari, Syamsuddin Muhammad Ibn Yusuf. 1993. Mi‟râj Al-Minhâj Syarh Minhâj Al-Wushûl Ila Ilmi Al-Ushûl Li Al- Qâdhî Al-Baidhâwî, cet I. jilid II.
Al-Mahalli, Jalal al-Din Muhammad bin Ahmad (1999), Jam‘ al-Jawami‘, j. 2. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Al-Qadi al-‘Idid, ‘Abd al-Rahman bin Ahmad al-Iiji (2000), “Syarh al-‘I did ‘ala Mukhtasar al-Muntaha al-Us uliâ€. Beirut:Dar al-Kutub al-‘Ilmiyyah.
Al-Qathan, Manna’. 1996. Tarikh Tasyri‟ Al-Islami (At-Tasyri‟ Wa Al-Fiqh), Muassasah Risalah.
Al-Tufi, Sulayman bin ‘Abd al-Qawi bin al-Karim. (1987). Syarh Mukhtasar al-Rawdah. j. 3. Kaherah: Muassasah al-Risalah.
Al-Zarkasyi, Badr al-Din Muhammad bin ‘Abdullah, (2000), al-Bahr al-Muhit fi Us ul al-Fiqh, j. 4. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Amnawaty dan Wati Rahmi Ria, 2008. Hukum dan Hukum Islam. Bandar Lampung: Penerbit Universitas Lampung.
Andi Hamzah, 1983. Suatu Tinjauan Ringkas Sistem Pemidanaan di Indonesia, Jakarta: Akademika Pressindo.
Aziz, Amir Abdul. 1997. Ushûl Fiqh Al-Islâmî, t.tp: Darussalam.
Fakhr al-Din al-Razi, Muhammad bin ‘Umar bin al-Husayn, (1992), al-Mahs ul fi Us ul al-Fiqh, j. 6. Beirut: Mu’assah al-Risalah.
Fakhr al-Din al-Raziy,t.th. Mafatih al-Ghayb (Tafsir al-Kabir), Juz III, Beirut : Mu’assah al-Risalah.
Ibn al-Hajib, Jamal al-Din ‘Uthman bin ‘Umar (2000), “Mukhtasar al-Muntaha al-Us uliâ€, Beirut: Dar al-Kutub al-‘Ilmiyyah.
Ibn al-Najjar, Taqi al-Din Muhammad bin Ahmad (1997), Syarh al-Kawkab al-Munir, j. 4. Riyadh: Maktabah al-‘Abaykan.
Ibn al-Qayyim al-Jauziyyah, t.th. I’lam al-Muwaqqi’in, Jilid VI, Beirut : Dar al-Fikr.
Ibn Qudamah, ‘Abdullah bin Ahmad. (1987). Rawdah al-Na zir. j. 3. Kaherah: Mu’assasah al-Risalah.
Ibnu Nujaim, t.th. al-Asybah wa Nadhair, Beirut : Dar al-Fikr.
Taufiqurrahman, Zaky Fajar, and Habibi Al Amin. "Desain Pembelajaran Literasi Kitab Kuning Melalui Metode Sorogan dalam Meningkatkan Pemahaman Agama Islam." Syntax Literate; Jurnal Ilmiah Indonesia 6.2 (2021): 1467-1474.Abstrak
Artikel ini adalah hasil dari penelitian pustaka (library research). Penelitian ini masuk dalam kategori penelitian hukum normatif. Diskusi penelitian ini bertujuan menjelaskan argument istiḥÄn terhadap rancangan undang-undang sanksi pidana bagi pelaku nikah illegal. Peneliti mengnalisis data menggunakan teori istihsÄn bi al- maqÄsid sharī’ah. Temuan penelitian ini adalah bahwa rancangan undang-undang tentang pemberian sanksi pidana terhadap pelaku perkawinan illegal tidak efektif diterapkan.. Argumen ini didasari oleh pembacaan data bahan hukum dengan teori IstiḥsÄn bi maá¹£laḥat al-mursalah. Nalar hukum yang diajukan oleh toeri istihsan ini pertama, masih banyak fasilitas yang kurang memadai dalam melayani pelaksanaan Undang Undang Nomor 1 Tahun 1974; kedua, birokrasi yang kurang optimal dan masalah latar belakang atau motivasi dalam melangsungkan perkawinan diluar institusi pejabat pencatat nikah serta berbenturannya aturan pemerintah antara yang satu dengan yang lainnya. Data penelitian dibaca dengan teori istiḥsÄn dan menghasilkan tidak masuk adanya mashlahah jika diterapkan aturan sangsi pidana tersebut
Kata kunci: Pelaku pernikahan illegal, Rancangan undang-undang, istiḥsÄn
Daftar Pustaka
Al Amin, Habibi. "Penciptaan Adam; Mendialogkan TafsiR Marah Labid dengan Teori Keadilan Gender." An-Nuha: Jurnal Kajian Islam, Pendidikan, Budaya Dan Sosial 1.1 (2014): 17-44.
Al Amin, Habibi. "Tafsir Sufi Lata’ if al-Isyarat." SUHUF 9.1 (2016): 59-77.
Al Amin, Habibi. "Guardians Concept in Qur'an Perspective." Shakhsiyah Burhaniyah: Jurnal Penelitian Hukum Islam 6.1 (2021): 95-114.
Abd. al-Rahman al-Jazairi, 1969. al-Fiqh ‘ala al-Madzahib al-’Arba’ah, Kairo: Maktabah al- Tijariyyah.
Abd. Rahman Dahlan, 2011. Ushul Fiqh, Cet. Ke-3, Jakarta: Amzah.
Abdul Wahab Khallaf, Ilmu Ushulul Fiqh, Terj. Noer Iskandar Al-Bansany, dkk, 1989. “Kaidah-Kaidah Hukum Islamâ€, Jakarta: CV Rajawali.
Abdurrahman Al-Jaziri, 1986. Kitab ‘ala Mazahib al-Arba’ah. (Beirut Libanon: Dar Ihya al-Turas al-Arabi.
Abdurrahman, 2001. Kompilasi Hukum Islam, Jakarta : Akademika Pressindo.
Abu Thayyib Muhammad Syamsul Haq, t.th. Awn al-Ma’bud ‘An Syarh Sunan Abu Dawud, Juz II, Beirut : Dar al-Im al-Malayin.
Adillah, Siti Ummu. 2011. Analisis Hukum Terhadap Faktor-faktor yang melatarbelakangi Terjadinya Nikah Siri dan Dampaknya terhadap Perempuan (istri) dan Anak-anak. Jurnal Dinamika Hukum, Vol. 11.
Al-Ainaini, Badran Abu. T.th. Ushul Fiqh al-Islamiy. Mesir: Mu‟assasah Syabab alIskandariyah.
Alam, Syariful. 2011. Kontroversi Rancangan Undang Undang Hukum Materiil Peradilan Agama (RUU HMPA) (Studi Pandangan Para Kiai Ponorogo tentang Sanksi Pidana Perkawinan yang tidak dicatatkan), Tesis (Malang: Universitas Islam Negeri Maulana Malik Ibrahim.
Al-Amidi, Abu al-Hasan ‘Ali bin Abi ‘Ali (t.t.), al-Ihkam fi Us ul al-Ahkam, j. 4. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Al-Amidy, Abu al-Hasan Ali. 1983. Al-Ihkam fi ushul al-ahkam. Beirut: Dar al-Kutub al-Ilmiyah.
Al-Asyqor, Usamah. T.th. Mustajaddat Fiqhiyyah fi Qodhoya Zawaj wa Tholaq.
Al-Bazdawi, ALauddi Abdul Aziz. 1991. Kasyfu al-Asrar Syarhu Ushul al-bazdawi, Tahqiq Muhammad al-Mu’tshim Billahi. Beirut: Dar al-kitab al-‘Arabi.
Al-Bukhari, ‘Ala’ al-Din ‘Abd al-‘Aziz bin Ahmad bin Muhammad, (1997), Kasyf al-Asrar ‘an Us ul Fakhr al-Islam al- Bazdaw I , j. 4. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Al-Dimsyaqy, Ibnu Qudamah. 1978. Raudhah an-nadhir wa junnah al-anadhir. Beirut: Muassasah al-Risalah.
Al-Ghazali, Abu Hamid Muhammad bin Muhammad (1997), al-Musta sfa min ‘Ilm al-Us ul, j. 1. Beirut: Mu’assah al-Risalah.
Ali Ahmad al-Jurjani, 1974. Hikmah al-Tasyre’ wa Falsafatuhu, Beirut, Dar al-Fikri.
Al-Jazari, Syamsuddin Muhammad Ibn Yusuf. 1993. Mi‟râj Al-Minhâj Syarh Minhâj Al-Wushûl Ila Ilmi Al-Ushûl Li Al- Qâdhî Al-Baidhâwî, cet I. jilid II.
Al-Mahalli, Jalal al-Din Muhammad bin Ahmad (1999), Jam‘ al-Jawami‘, j. 2. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Al-Qadi al-‘Idid, ‘Abd al-Rahman bin Ahmad al-Iiji (2000), “Syarh al-‘I did ‘ala Mukhtasar al-Muntaha al-Us uliâ€. Beirut:Dar al-Kutub al-‘Ilmiyyah.
Al-Qathan, Manna’. 1996. Tarikh Tasyri‟ Al-Islami (At-Tasyri‟ Wa Al-Fiqh), Muassasah Risalah.
Al-Tufi, Sulayman bin ‘Abd al-Qawi bin al-Karim. (1987). Syarh Mukhtasar al-Rawdah. j. 3. Kaherah: Muassasah al-Risalah.
Al-Zarkasyi, Badr al-Din Muhammad bin ‘Abdullah, (2000), al-Bahr al-Muhit fi Us ul al-Fiqh, j. 4. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Amnawaty dan Wati Rahmi Ria, 2008. Hukum dan Hukum Islam. Bandar Lampung: Penerbit Universitas Lampung.
Andi Hamzah, 1983. Suatu Tinjauan Ringkas Sistem Pemidanaan di Indonesia, Jakarta: Akademika Pressindo.
Aziz, Amir Abdul. 1997. Ushûl Fiqh Al-Islâmî, t.tp: Darussalam.
Fakhr al-Din al-Razi, Muhammad bin ‘Umar bin al-Husayn, (1992), al-Mahs ul fi Us ul al-Fiqh, j. 6. Beirut: Mu’assah al-Risalah.
Fakhr al-Din al-Raziy,t.th. Mafatih al-Ghayb (Tafsir al-Kabir), Juz III, Beirut : Mu’assah al-Risalah.
Ibn al-Hajib, Jamal al-Din ‘Uthman bin ‘Umar (2000), “Mukhtasar al-Muntaha al-Us uliâ€, Beirut: Dar al-Kutub al-‘Ilmiyyah.
Ibn al-Najjar, Taqi al-Din Muhammad bin Ahmad (1997), Syarh al-Kawkab al-Munir, j. 4. Riyadh: Maktabah al-‘Abaykan.
Ibn al-Qayyim al-Jauziyyah, t.th. I’lam al-Muwaqqi’in, Jilid VI, Beirut : Dar al-Fikr.
Ibn Qudamah, ‘Abdullah bin Ahmad. (1987). Rawdah al-Na zir. j. 3. Kaherah: Mu’assasah al-Risalah.
Ibnu Nujaim, t.th. al-Asybah wa Nadhair, Beirut : Dar al-Fikr.
Taufiqurrahman, Zaky Fajar, and Habibi Al Amin. "Desain Pembelajaran Literasi Kitab Kuning Melalui Metode Sorogan dalam Meningkatkan Pemahaman Agama Islam." Syntax Literate; Jurnal Ilmiah Indonesia 6.2 (2021): 1467-1474
PENYULUHAN HUKUM TINDAK PIDANA UU ITE TERHADAP MASYARAKAT DI DESA CEMPEDAK LOBANG
Get PDFPengguna internet di Indonesia pada awal 2021 ini mencapai 202,6 juta jiwa. Jumlah ini meningkat 15,5 persen atau 27 juta jiwa jika dibandingkan pada Januari 2020 lalu. Sebagai perbandingan, total jumlah penduduk Indonesia sendiri saat ini adalah 274,9 juta jiwa. Ini artinya, penetrasi internet di Indonesia pada awal 2021 mencapai 73,7 persen. Pengguna internet tersebut bukan hanya di kota-kota besar namun juga sampai ke desa-desa termasuk Desa Cempedak Lobang, Kabupaten Serdang Berdagai. Berbanding terbalik dengan tingkat penggunaan internet, masyarakat di desa tersebut tidak sepenuhnya memahami tentang aturan hukum dalam menggunakan internet. Tak jarang, secara tidak sengaja masyarakat telah melanggar ketentuan hukum yang diatur dalam UU ITE. Pengetahuan hukum yang rendah berpengaruh pada tingkat kepatuhan hukum, tingkat kepatuhan hukum yang rendah mengakibatkan hukum tidak berjalan dengan efektif. Salah satu cara untuk meningkatkan pengetahuan hukum adalah dengan melakukan penyuluhan hukum. Penyuluhan hukum adalah salah satu kegiatan penyebarluasan informasi dan pemahaman terhadap norma hukum dan peraturan perundang-undangan yang berlaku guna mewujudkan dan mengembangkan kesadaran hukum masyarakat sehingga tercipta budaya hukum dalam bentuk tertib dan taat atau patuh terhadap norma hukum dan peraturan perundang-undangan yang berlaku demi tegaknya supremasi hukum
Law Education and Optimalization Community Organizations from the Anarchism Motorcycle Gang in Medan
Get PDFThe presence of motorbike gangs in Indonesia is one of the disturbing forms of juvenile delinquency. Circumstances such as those previously explained have provided a strong impetus to discuss and look for the best alternative solution in overcoming the problems perpetrated by motorcycle gangs. Therefore, it is very important to respond to the problem of methods and actions to deliver a young generation that is responsible and participates in providing real assistance to the nation and state
Penegakan Hukum Terhadap Terdakwa Fatriadi Ruslan dalam Kasus Peredaran Narkotika di Mataram (Nomor 73/Pid.Sus/2023/PN Mt)
Get PDFAbstract:Narcotics trafficking is a serious problem faced by many countries, including Indonesia, with detrimental impacts on individual physical and mental health as well as social and economic stability. Abuse of narcotics, especially Class I narcotics such as methamphetamine (shabu), not only causes dependence and mental disorders, but also becomes the main commodity in the illegal narcotics trade. The Indonesian government, through Law Number 35 of 2009 concerning Narcotics, has regulated strict sanctions for perpetrators of narcotics abuse and distribution. A case study in the Karang Bagu neighborhood, Mataram, shows the active role of the community in eradicating narcotics trafficking through collaboration with the police, who succeeded in uncovering methamphetamine transactions by the suspect Fatriadi Ruslan. Strict law enforcement, such as the application of Article 112 paragraph (1) in this case, is expected to be able to provide a deterrent effect and reduce the number of narcotics trafficking in Indonesia.Keywords: Narcotics distribution, methamphetamine (shabu), law enforcement. AbstrakPeredaran narkotika merupakan salah satu masalah serius yang dihadapi banyak negara, termasuk Indonesia, dengan dampak yang merugikan kesehatan fisik dan mental individu serta stabilitas sosial dan ekonomi. Penyalahgunaan narkotika, khususnya narkotika Golongan I seperti metamfetamin (sabu), tidak hanya menimbulkan ketergantungan dan gangguan mental, tetapi juga menjadi komoditas utama dalam perdagangan narkotika ilegal. Pemerintah Indonesia melalui Undang-Undang Nomor 35 Tahun 2009 tentang Narkotika telah mengatur sanksi ketat bagi pelaku penyalahgunaan dan peredaran narkotika. Studi kasus di Lingkungan Karang Bagu, Mataram, menunjukkan peran aktif masyarakat dalam memberantas peredaran narkotika melalui kerja sama dengan aparat kepolisian, yang berhasil mengungkap transaksi sabu oleh tersangka Fatriadi Ruslan. Penegakan hukum yang tegas, seperti penerapan Pasal 112 ayat (1) dalam kasus ini, diharapkan mampu memberikan efek jera dan menurunkan angka peredaran narkotika di Indonesia.Kata kunci : Peredaran narkotika, Metamfetamin (sabu), Penegakan hukum
Plurality In Academic Tradition: The Case of Lecturers? Educational Background at the Graduate School Syarif Hidayatullah State Islamic University (UIN) Jakarta from 1982-2014
No full textThis book initially was a research which is completed and
submitted to the Graduate School Syarif Hidayatullah State Islamic
University (UIN) Jakarta, as a partial fulfillment of the requirements for
the degree of Master of Islamic Education.
The idea of the book originated primarily from a reality that
diversity occurs in all educational levels. For the UIN cases, the
phenomena of diversity can be noticed from its academic community;
whether it comes from different social or religious organizations,
educational background, cultural or ethnicity, countries or even
religions. Hence, as a unique institution which produces a distinct
tradition of Islamic studies, the UIN provide lecturers with different
scholarly tradition; either graduated from the Eastern, Western or local
universities.
To that end, I performed a research and focused merely on
lecturers? educational background to understand further how they dealt
with differences, in particular concerning the impact on students? work. I
presumed that lecturers struggled with internal conflicts since the
background has different educational tradition. The Western, Eastern
and local educational traditions have been explored further in this book
chapter to help readers understand these different entities respectively.
By exploring the notion of collaboration which closely related
with conflict resolution, I ended up with a conclusion that the East-West
tension nowadays have been melted, although not entirely. I argued that
lecturers? collaboration not only can be traced through the intrapersonal
or interpersonal aspects. The need to combined those two levels with an
additional aspect, the epistemological dimension; become substantial.
This statement can be verified since the epistemological dimension of
lecturers? educational background becomes the basis on both side to
work collaboratively. This general finding indicated that two salient
factors that support the process of lecturers? collaboration, including
their background as a pesantren graduates and their participation to
promote the Indonesian Islam. By having a team-work, they construct
the idea to promote the moderate culture amid academic community.
With this finding, I reaffirm a general statement which declared the
Graduate School UIN Jakarta as a smelting place. My hope that these
findings will give a positive contribution on discussion toward research
on East-West relationship, diversity and equity, lecturers? collaboration,
and professional communities. In view of that, I realized that this research to some degree is a
collaboration of so many people whom I cannot mention their names one
by one proportionally in this acknowledgment. For this reason, I would
like to express my sincere thanks and gratitude to all of people who have
assisted me in completing my study and in particular in finishing this
research.
First of all, I would like express my deepest gratitude to the
Graduate School, which delivers to the Rector of UIN Jakarta, Prof. Dr.
Dede Rosyada, MA; the Director of the Graduate School, Prof. Masykuri
Abdillah, MA; and to both Chairpersons of Doctoral and Master degree,
Prof. Didin Saepudin, MA and JM Muslimin, PhD. My deepest gratitude
also delivers to my thesis supervisor, Prof. Dr. Komaruddin Hidayat, MA
whose sharp criticism and insightful comments have made this work
much better that I could predict before. The choice of the Graduate
School as the focus of this study also owes much to his constructive
comments on my earlier proposal. Thanks to share the idea and
encourage me during every phase of my study.
My deepest appreciation also goes to all my lecturers who have
shared their knowledge and experiences during their lectures and
personal conversation with me. I owe much to Prof. Dr. Azyumardi Azra,
MA; Prof. Suwito, MA; Prof. Iik Arifin Mansurnoor, MA; Prof. M. Atho
Mudzhar, MSPD; Prof. Huzaemah Tahido Yanggo, MA; Prof. Yunan
Yusuf, MA; Prof. Zainun Kamaluddin Fakih, MA; Prof. Abuddin Nata,
MA; Prof. Abdul Mujib, MA; Prof. Murodi, MA; Fuad Jabali, PhD;
Yusuf Rahman, PhD; Muhammad Zuhdi, PhD; Dr. Abd. Chair; Ahmad
Luthfi Fathullah, MA; Asep Saepudin Jahar, PhD; Ayang Utriza Yakin,
PhD; Ahmad Dardiri, MA; Suparto, PhD; Usep Abdul Matin, PhD; Dr.
Gazi, MA. I also like to extend my gratitude to Prof. Quraish Shihab,
MA; Prof. A. Malik Fadjar, MA; Prof. Ahmad Aziz Dahlan, MA; Prof.
Zaitunah Subhan, MA; Prof. Yunasril Ali, MA; Prof. Nasaruddin Umar,
MA; Prof. Husni Rahim, MA; Bambang Suryadi, PhD; Yeni Ratna
Yuningsih, PhD; Nurlena Rifa?i, PhD; Didin Syafrudin, PhD; Din Wahid,
PhD; Ali Munhanif, PhD; and other lecturers. Their patience, feedback,
and comments were remarkable in guiding my study. To have had the
opportunity to learn from each of them is my privilege.
My deepest gratitude also goes to Dr. Shirley Baker from Alliant
University, California, USA; Prof. Dr. Margareth Gfrerer from DAAD
Scholarship Program, Germany; and Prof. Andi Faisal Bakti, MA; who
taught me the way to create a good academic writing. Although in this
study the author is still a beginner, yet this thesis become the first work
which developed in English language. I am grateful to them for allow me to join in their classes as a Master student representative among the
Doctoral candidates of the Graduate School in which I learned so much.
In addition, I would like to give my sincere thanks and
appreciation to PPIM UIN Jakarta. Special thanks deliver to the
directors: Saiful Umam, PhD; Dadi Darmadi, PhD; and Ismatu Ropi,
PhD; who provide lots of events related with the research on Islamic
Studies, such as seminars, conferences and even references in which I
collected the materials needed for writing this thesis. Other thankfulness
delivers to STFI Sadra with similar events in Islamic philosophy. Special
thanks go to Pak Dani Nur Fajar and Kak Rintis Mulya; who always
inform and delivers invitations for those events. By participating those
events I gain lots of information to enhance my knowledge in Islamic
studies.
Not less importantly, I also owe much to Bu Zulfa Indira
Wahyuni, M.Psi; as the secretary of my thesis supervisor. Thanks for
facilitate and arrange schedules for my meeting with the professor. I also
owe much to the Research Library of the Graduate School, from which I
collected the materials needed for writing this thesis. Special thanks to
Bu Alfida, Pak Imron and Mas Rofiq. Furthermore, the completion of
this study would not be possible without support and help from members
of the Graduate School. I am really indebted to Mas Arief, Mas Adam,
Kak Vhemmy, Kak Ima, Kak Nisa, Kak Haula Noor, Kak Windy, Pak
Nanang, Mas Jayadi, Mas Ikin, Mas Tony, Pak Anin, Mpok Siti, Pak
Rodian, Pak Muhali, Pak Opih, Pak Teguh, Pak Zul, Pak Nisan, Pak
Odang, Pak Rojalih (alm.), and other members of the Graduate School.
My gratitude goes next to Yayasan Al-Mas?udiyah, Sukabumi. I
would like to express my heartfelt gratitude to all the asa>ti>dh and santris
at the Pesantren Miftahul Huda Al-Mas?udiyah, Rindu Alam, Sukabumi.
A place where I was raised and educated with the religious sciences. A
place with a tranquility which stimulate me to learn more about ad-di>n
and pursue further for a higher degree in learning. My deepest gratitude
delivers to Abah Didi (KH. Syeikh Ibnu Mas?ud Rd. Didi Djajadinata);
Drs. Ade Suwardi Mufti Al-Huda; Ibu Hetty Munigar; H. Abdulrohman;
Drs. KH. Mustafidin Ahmad; Ust. H. Abdul Madjid, SM, MM.Pd (alm.);
Ust. H. Rahmat Saleh, S.Ag.
In particular, to my former college, STAI Al-Mas?udiyah; as a
place for me to express my notion in which I dedicated with. The
completion of this study would not be possible without the support from
the member of this institution. I would like to express my sincere
appreciation and thanks to Ust. H. Ahmad Bisri Musthafa, MA; Ust. Dr.
Ahmad Izzan, MA; Ust. Ade Djuanda, M.Ag (alm.); Ust. Drs. Soheh Abdurahman, M.Pd; Ibu Euis Andriani, M.Pd; Ust. Hoerudin, MA; Ust.
Zarqoni Heryanto, SE; Ust. Ariza Ajiwinata, SHI; Umi Khaeratunnisak,
S.Ag; Ust. Yudi Ruswandi, S.Pd.I; Ust. Asep Rijwan Suhendi, S.Pd.I;
Ust. Entis Sutisna, SHI; and other academic staff and lecturers. Other
thankfulness also delivers to Pesantren Al-Bayyinah, Muara Sanding,
Garut; as the first place at Indonesia that introduced to my family and
stayed before transferal to Sukabumi. My deepest gratitude delivers to
Abah Anwar (KH. Anwar Musaddad); Abah Yusuf (KH. Yusuf
Tauzirie); and to their family KH. Cecep Abdul Halim, Lc and Ibu Hj.
Lilis Nurjanah. My gratitude also delivers to Jemaah Salam Singapore
and Jemaah Al-Kautsar Batam; specially for mama Haslinda, uncle
Jailani, uncle Hamzah, uncle Jamaludin, and to all jemaahs. Thanks to
become my family in this world and the next. Their support and pray
from the beginning to the end of my study was extraordinary.
My thanks also deliver to my tutors and friends in the foreign
languages: to Mr. Harris, Herr Sonny, Yusuf Altuntas abi, Ibrahim
Terzioglu abi, Mr. Arthur Gubaydullin, Monsieur Abdelaziz Abbaci, Mr.
Abo Bakr Chalifa Amtar Ali, Simona Sienkiewicz, Jameela Musorma,
Farzona Saidova, Siti Maleekah, Siti Jannah. To my classmates, from the
Doctoral candidates in the year 2014/2015: Bu Rosdiana, Bu Rubiyanah,
Bu Yuke, Bu Suryani, Bu Nikmah, Bu Husnul, Bu Nisa, Bu Yanti, Pak
Mahmud, Pak Ayyub, Pak Hanafi, Pak Farhan, Pak Marsaid, Pak
Fauzani, Pak Afwan, Ust. Azmi, Pak Yoyo, Pak Udin, Pak Isa, Pak
Uksan, Ust. Istikhori, Pak Yusri, Pak Wari, Pak Pendeta (Hannas), Pak
Budi, Pak Fauzani, Pak Asep, Pak Syam, Pak Ayatullah, Pak Mujahid,
Pak Iman, Pak Julian, Dahrul Abi, Mas Sofi, Abg Zakaria, Abg
Zulfarizal. To my classmates from Master candidates in the year
2014/2015: Liana, Nurul, Mbk Izzah, Meta, Bu Zuraida, Bu Junaidah,
Zulfa, Arliana, Kak Khalilah, Syifa Abla, Mbk Yuni, Abg Sahlan, Abg
Amir, Abg Akmal, Bro Oka, Bro Nawir, Bro Tamam, Abg Harahap, Bro
Alwi, Bro Fauzan, Ust. Hizbullah, Bro Fawzi, Ust. Atho, Ust. Yunal,
Ust. Daud, A Anwar, A Komar, Bg Afif, Ust. Aziz, Bg Alfiandri, Bg
Zulkifli, Bro Imam, Ust. Sirojuddin, Bg Luthfi, Ust. Anang, and the
others. To my friends in the women quite room (WQR): Bu Nurlaila, Bu
Ainal, Bu Fadhlina, Bu Ida Musdafia, Kak Deffi, Unni Yeni, Kak Roza,
Bu Wulan, Kak Rifqy, Mutiara. Also other friends whom I recognized:
Pak Ali Halidin, Pak Idrianto Faishal, Pak Paulus Tasik Galle, Pak
Appriliantoni, Pak Daminto, Pak Yahya Agil, Pak Saparudin, Mas Adzan
Noor, Bu Any Widayatsari, Kak Wina Tresna Rahayu, Bu Umi Kulsum,
Bu Nuraini, Kak Ngainurrahmah, Abg Zain, Bro Yudril, Bro Fadhil, Bro
Hafidz, A Sansan, Mas Ainun, Kak Dewi Sutrisna, Kak Sonia, Abg Ikhwan, Bg Iwan, Bro Rof?il, Abg Mas?adi, Teh Rika, Vhya, Hasna, A
Fahmi, Bu Ipah, Bro Rama, Bro Adit, Mas Adeni, and other friends
whom I cannot mention their names one by one proportionally. Special
thanks to all of them who has helped me differently formulate my ideas
and enjoy the difficult time I had to face during the completion of my
study in Jakarta.
Not less importantly, also to those who act as my teacher and
friends: Pak Mu?min, Ust. Anshor, Pak Umar, Mr. Iksan, Pak Irawan,
Pak Hasan, Pak Zulfis, Pak Umar Syam, Pak Irvani, Pak Amir, Pak Asep
Saepulloh, Romo Gregorius Soetomo, Abg Irham; whose valuable
criticism and comments have helped me shape the focus of my study.
Also to Buya Ihsan Ahmad and to my Libyan friend?s, Bro Othman
Eltalis; who helped me to read and retranslate by using an appropriate
Arabic language for the abstract of this thesis. Thanks for taking the
time amid the bustle of activities. Thanks for the kindness and
encouragement.
To the one and my only sister, Masayu Fatimah Azzahrah Bte
Masagos Zainudin, I owe you many things for your sincere support and
help during the completion of this study. Thanks for having a great
discussion about our study while keep on accompany my loneliness in
Jakarta. Thanks to become the best sister and I promise to spend my
time more with you again after finishing the writing.
Above all, my deepest respect and gratitude go to my big family
at Singapore, the family of Masagos and Ibrahim. The most importantly
to my parent, Masagos Zainudin Bin Masagos Mohamad and Selina Bte
Ibrahim who always motivate with their loves and pray for my life. Their
decision to put me and my sister to learn and lives more at Sukabumi is
the best selection to gain more worthy life provision. Both affection for
us is one of the sublime realities of worldly life, therefore, filial gratitude
to them is a most urgent and tireless duty. Thanks for sacrifice your life
for both of us. Jazakalla>h ah}san al-jaza>?!
All praise is due to the Lord, the Almighty, who gives the
breath, the strength ? in truth everything ? to this humble servant. He
indeed, who taught me and assisted me in this life journey.
Alh}amdulilla>hi h}amdan kathi>ra>
