11 research outputs found
PENERAPAN HUKUM PIDANA PADA PELANGGAR PROTOKOL KESEHATAN CORONAVIRUS DISEASE 2019 (COVID-19) DI INDONESIA
No full textCoronavirus Disease 2019 atau Covid-19 adalah Pandemi Global yang mengancam Kehidupan manusia keseluruhan. Covid-19 berawal pada Desember 2019 WHO China Country Office melaporkan kasus Pneumonia yang tidak diketahui etiologinya di kota wuhan, Provinsi Hubei, cina. Pada januari 30 Januari 2020 WHO telah menetapkan sebagai kedaruratan kesehatan masyarakat yang meresahkan Dunia /Public Health Emergency of Internasional Concern (KKKMMD/PHEIC). Penambahan jumlah kasus COVID -19 berlangsung cukup cepat dan sudah terjadi penyebaran antar negara. Kasus COVID -19 di Indonesia semakin meningkat dengan tingginya data jumlah Pasien yang Positif dan meninggal. Pemerintah Indonesia saat ini memberikan Perhatian serius dalam pengendalian penyebaran COVID -19 dengan menerapkan Kebijakan-kebijakan untuk memutus mata rantai penularan COVID-19, Kebijakan-kebijakan telah dibuat dari pemerintah pusat hinga pemerintah daerah yang terdiri dari Kebijakan dalam pelayanan kepada masyarakat dan Sanksi-sanksi bagi pelanggar Protokol Kesehatan. Sanksi yang diberikan berupa tertulis, Sanksi Administratif berupa denda dan sanksi Pidana
Metode Hitungan Waris Islam Pada Kasus Munasakhat Korban Pandemi Covid-19 dan Bencana Alam
No full textThere are so many demises together occurs when epidemic of Corona Virus 19 appears or before disasters as like quake, tsunami, flood, landslide, maountain eruption, fire, plane accident and sink of ship, etc. when someone dies, then his/her wealth will move to others or his/her relatives. Transfer of ownership rights due to cases of death is regulated in the inheritance fiqh. Inheritance’s law is identical with death. In death together case, the counting of heir must be described in detail. The research design is library research in qualitative way. The death cases are described, and then analyzed in qualitative way and finished by the counting of every death case. The result of this research shows that every deatch case happends, it is a must to do the determining of inheritance. The postponement of determining of inheritance causes new cases, for examples the changing of religion, death, and born a new heirs. Afterwards, the finishing of death together cases mentioned as munasakhat. Death together in one family can make inherit something to others if the time of death was known. But, if it is unknown, then they can not inherit someone to others although they are one family.
Keywords: demises together; munasakhat; determining inheritance.
Kejadian kematian beruntun banyak terjadi ketika munculnya wabah pandemic covid-19 atau sebab terjadinya bencana alam, seperti gempa, tsunami, banjir, tanah longsor, gunung meletus, kebakaran, pesawat jatuh, kapal tenggelam dan lainnya. Ketika seseorang meninggal dunia, maka harta miliknya akan beralih kepada keluarga dan kerabatnya. Peralihan hak kepemilikan karena kasus kematian diatur dalam fiqh waris. Hukum kewarisan identik dengan masalah kematian. Pada kasus kematian beruntun, penghitungan warisan harus diuraikan secara detail. Penelitian yang digunakan adalah library research dan bersifat kualitatif. Sejumlah kasus kematian dideskripsikan, selanjutnya dianalisis secara kualitatif dan diuraikan cara penyelesaian hitungan waris masing-masing kasus. Hasil temuan dalam penelitian ini bahwa setiap ada peristiwa kematian, maka harus dilakukan penentuan bagian atau pembagian warisan. Penundaan pembagian warisan secara berlarut-larut dapat mengakibatkan munculnya kasus baru seperti perubahan agama, meninggal dan lahirnya anggota waris yang baru. Kemudian, penyelesaian pada kasus kematian beruntun disebut dengan istilah munasakhat. Meninggal secara beruntun dalam sebuah keluarga bisa saling mewarisi apabila waktu meninggalnya diketahui. Namun, jika tidak diketahui waktunya maka tidak ada saling mewarisi di antara mereka meskipun satu keluarga.
Kata Kunci: kematian beruntun; munasakhat; penentuan warisan
ASPEK HUKUM PIDANA DALAM HUKUM ADAT PADA MASYARAKAT MANDAILING NATAL
No full textABSTRAKSebagai Negara yang memiliki beragam suku dan budaya tentunya Indonesia memiliki tradisi yang berbeda pula. Dan hal inilah yang menyebabkan berbagai hukum adat di setiap wilayah di Indonesia. Hukum adat itu sendiri diciptakan oleh para Raja terdahulu di daerah tersebut. Dan hukum adat ini adalah hukum asli masyarakat Indonesia yang bersumber dari adat istiadat dan kebiasaan masyarakatnya ataupun bersumber dari nilai-nilai dasar yang terkandung pada budaya masyarakat tersebut. Hukum adat berkembang mengikuti perkembangan kebiasaan masyarakat yang ada.Dan dalam perkembangannya, pengaplikasian yang dilakukan oleh masyarakat sering menimbulkan pertanyaan apakah hukum adat ini akan selalu dipakai dalam penyelesaian suatu masalah yang terjadi di lingkungannya tersebut. Di samping bahwa negara Indonesia memiliki aturan hukum yang dibuat oleh lembaga pembuat Undang-Undang dan Peraturan Perundang-Undangan lainnya. Negara mengakui keberadaan hukum adat di Indonesia dan hal ini tercantum pada Pasal 18B ayat (2) Undang-Undang Dasar Negara Republik Indonesia Tahun 1945 dan juga pada Pasal 3 Undang-Undang Pokok Agraria. Dengan demikian tidak ada masalah dengan adanya hukum adat di Indonesia di samping adanya aturan hukum yang dibuat oleh lembaga pembuat Undang-Undang selagi hukum adat tersebut tidak bertentangan dengan Peraturan Perundang-Undangan yang ada di Indonesia.ABSTRACTAs a country that has a variety of tribes and cultures, of course, Indonesia has different traditions. And this is what causes various customary laws in every region of Indonesia. The customary law itself was created by the earlier Kings of the area. And this customary law is the original law of the Indonesian people which comes from the customs and customs of its people or comes from the basic values contained in the culture of the community. Customary law developed following the development of the existing customs of the people. And in its development, the application carried out by the community often raises the question of whether this customary law will always be used in solving a problem that occurs in their environment. In addition, the Indonesian state has legal rules made by lawmaking institutions and other laws and regulations. The state recognizes the existence of customary law in Indonesia and this is stated in Article 18B paragraph (2) of the 1945 Constitution of the Republic of Indonesia and also in Article 3 of the Basic Agrarian Law. Thus, there is no problem with the existence of customary law in Indonesia besides the rule of law made by the law-making institutions while the customary law does not conflict with the existing laws and regulations in Indonesia
U?UL FIQH ‘INDAL MA?HAB AL-IM?M AHMAD BIN HAMBAL WA A?ARUHU F? AL-QA??YA AL-?MMAH AL-ISL?M?YAH
No full textThe views of some people who state that Imam Ahmad bin Hambal is not known as a fiqh expert. He was better known as a hadith expert in his time. Wrestle around the science of hadith and explore this field. In the science of hadith, there is no known qiyas and ijma \u27as contained in the science of ushul fiqh. In the study of the science of hadith, the truth is very clear and vice versa. Consideration of benefits and harms tends to be more frightening when compared to a problem understood by the system that applies in the science of ushul fiqh. This research is a qualitative literature review that discusses the position of Imam Ahmad bin Hambal and his followers in the spread of the knowledge of ushul fiqh. As a result of this research, it can be concluded that Imam Ahmad bin Hambal has a real contribution to the spread of the science of ushul fiqh and its application in the lives of Muslims. This is at least marked by the number of Imam Ahmad bin Hambal\u27s teachers who are experts in the science of ushul fiqh as well as his students who care and practice ushuliyah rules to answer religious problems that occur in the community. Their work has contributed to the life of Muslims as a rebuttal to the assumption by some people that Imam Ahmad bin Hambal or the Slavi school is very minimal in the study of ushul fiqh so that it tends to be more extreme compared to other schools of thought. In fact, if we are honest, then we will find that the Slavi school has a major contribution to the development of the science of ushul fiqh even though in legal fatwas it is still more likely to interpret an issue of Islamic law through the approach of hadith fiqh.
Keywords: Usul Fiqh, Imam Ahmad bin Hambal, Islamic LawAbstrak: sebagian kalangan menganggap bahwa Imam Ahmad bin Hambal hanya seorang pakar hadis tidak mendalami ilmu ushul fiqh. Hal ini dikarenakan Imam Ahmad bin Hambal lebih banyak menelurkan karya seputar ilmu hadis dan beliau memang lebih dikenal sebagai pakar hadis di masanya. Dalam ilmu hadis, istilah ijma’ dan qiyas tidak dikenal sebagaimana yang dapat ditemukan dalam pembahasan ilmu ushul fiqh. Dalam ilmu hadis, tidak mengenal adanya pertimbangan maslahah dan mafsadah dalam menilai suatu permasalahan hukum seperti yang berlaku dalam ilmu ushul fiqh. Penelitian ini menggunakan metode deskriptif dengan penelitian kajian pustaka yang bertujuan untuk membahas seputar kedudukan Imam Ahmad bin Hambal dan para pengikutnya dalam ilmu ushul fiqh. Dari hasil kajian ini dapat disimpulkan bahwa Imam Ahmad bin Hambal termasuk salah satu ulama yang telah memberikan kontribusi nyata dalam perkembangan ilmu ushul fiqh, menguasai ilmu ini dengan baik dan menerapkannya dalam mengistibathkan hukum terutama dalam permasalahan yang tidak dijelaskan ketetapan hukumnya secara rinci dalam al-Quran maupun hadis. Buah karya Imam Ahmad bin Hambal beserta para pengikutnya menunjukkan bahwa mereka telah memberikan sumbangsih bagi kehidupan umat Islam sebagai sanggahan atas anggapan sebagian orang bahwa mazhab hambali sangat minim dalam kajian ushul fiqh sehingga cenderung lebih ekstrim dibandingkan mazhab yang lain.
Kata Kunci: U?hul Fiqh, Im?m Ahmad bin Hambal, Hukum Isla
STUDI KOMPARATIF KONSEP MAQASHID SYARIAH IMAM AS-SHATIBI DENGAN THE HIRARCHY OF HUMAN NEEDS ABRAHAM MASLOW
No full textWay to understand human nature is to approach that is more directed to the theory of human needs. Today there has been a lot of research accomplished by psychologists in an effort to compile a theory of human needs. In Islam, Allah has regulated and made the Qur\u27an a guideline for human life, including matters relating to human needs. This research is a qualitative research with descriptive analysis and content analysis, which compares the concept of maqashid syariah and Abraham Maslow\u27s The Hierarchy Of Human Needs and describes the proper interpretation of the text. Maqshid sharia and The Hierarchy of Human Needs are levels of human needs from two different perspectives of human needs. The results of the study concluded that maqashid sharia was formulated with the main considerations in accordance with God\u27s purpose in passing down syari\u27at to humans so that they behave in accordance with the norms that He sent down and to maintain the benefit of humans in this world and the hereafter. Whereas in formulating The Hierarchy of Human Needs, Maslow was influenced by the philosophy of humanism which was detached from religious (secular) frames. Maslow\u27s hierarchy of needs did not include The spiritual needs or religious motives (the need for religion) into the theory of the hierarchy of human needs.Salah Cara memahami hakekat manusia adalah dengan pendekatan yang lebih mengarah kepada teori tentang kebutuhan manusia. Dewasa ini telah banyak penelitian yang dicapai oleh para ahli psikologi dalam usaha untuk menyusun teori kebutuhan manusia. Dalam Islam Allah telah mengatur dan menjadikan al-Qur’an sebagai pedoman hidup manusia termasuk hal-hal yang berkaitan dengan kebutuhan manusia. Penelitian ini merupakan penelitian kualitatif dengan analisis deskriptif dan konten analisis, yaitu mengkomparasikan konsep maqashid syariah dan The Hirarchy Of Human Needs Abraham Maslow serta mendeskripsikan interpretasi teks yang tepat. Maqshid syariah dan The Hirarchy of Human Needs merupakan tingkat kebutuhan manusia dari dua perspektif kebutuhan manusia yang berbeda. Hasil penelitian menyimpulkan bahwa maqashid syariah dirumuskan dengan pertimbangan utama sesuai dengan tujuan Allah dalam menurunkan syari’at terhadap manusia agar mereka berperilaku sesuai dengan norma yang diturunkan-Nya dan untuk memelihara kemaslahatan manusia di dunia dan akhirat. Sedangkan The Hirarchy of Human Needs dalam merumuskannya, Maslow dipengaruhi oleh filsafat humanisme yang terlepas dari bingkai agama (sekuler). Hirarki kebutuhan Maslow tidak memasukkan The spiritual needs atau motif beragama (kebutuhan terhadap agama) ke dalam teori hirarki kebutuhan manusia
Pardon for Corruptors: An Examination of Repentance and Restitution in Islamic Criminal Law
No full textThis study aims to analyze the granting of clemency to perpetrators of corruption who return assets from the perspective of positive law and Islamic criminal law. This study examines the definition, elements, and mechanisms for handling corruption based on Law No. 31 of 1999 jo. Law No. 20 of 2001, Law No. 22 of 2002, and discusses the concept of jarimah ghulul in Islamic law, which emphasizes sincere repentance and restitution as prerequisites for divine forgiveness.
The method used in this study is legal-normative and literature review to compare national legal norms with the principles of maqashid syariah, with a focus on maintaining justice, deterrence, and prevention of criminal acts.
The novelty of this research lies in the fact that sincere repentance accompanied by restitution is an essential element for obtaining divine forgiveness, without neglecting the function of ta'zir punishment as a deterrent to prevent the repetition of the same act.
The results of the study indicate that although clemency in positive law can be seen as a humane step toward the rehabilitation of offenders, its application must be accompanied by the condition of full asset restitution and a thorough evaluation of the socio-economic impact. This study provides recommendations for reforming pardon policies and integrating Islamic legal principles into regulations governing the restitution of corrupt officials' assets, with the aim of supporting comprehensive, fair, and effective anti-corruption efforts.
These conclusions are expected to serve as a reference for policymakers and legal practitioners in formulating pardon mechanisms that not only prioritize humanitarian aspects but also uphold justice and prevent the recurrence of similar criminal acts
Pardon for Corruptors: An Examination of Repentance and Restitution in Islamic Criminal Law
No full textThis study aims to analyze the granting of clemency to perpetrators of corruption who return assets from the perspective of positive law and Islamic criminal law. This study examines the definition, elements, and mechanisms for handling corruption based on Law No. 31 of 1999 jo. Law No. 20 of 2001, Law No. 22 of 2002, and discusses the concept of jarimah ghulul in Islamic law, which emphasizes sincere repentance and restitution as prerequisites for divine forgiveness.
The method used in this study is legal-normative and literature review to compare national legal norms with the principles of maqashid syariah, with a focus on maintaining justice, deterrence, and prevention of criminal acts.
The novelty of this research lies in the fact that sincere repentance accompanied by restitution is an essential element for obtaining divine forgiveness, without neglecting the function of ta'zir punishment as a deterrent to prevent the repetition of the same act.
The results of the study indicate that although clemency in positive law can be seen as a humane step toward the rehabilitation of offenders, its application must be accompanied by the condition of full asset restitution and a thorough evaluation of the socio-economic impact. This study provides recommendations for reforming pardon policies and integrating Islamic legal principles into regulations governing the restitution of corrupt officials' assets, with the aim of supporting comprehensive, fair, and effective anti-corruption efforts.
These conclusions are expected to serve as a reference for policymakers and legal practitioners in formulating pardon mechanisms that not only prioritize humanitarian aspects but also uphold justice and prevent the recurrence of similar criminal acts
An Analysis of Maqasid al-Shariah on Alternatives to the Death Penalty in Law No. 1 of 2023 Concerning the Criminal Code
No full textThe research was a qualitative legal study concerning alternatives to the death penalty as stipulated in Law Number 1 of 2023 on the Criminal Code, and it was evaluated from the perspective of maqashid al-shari\u27ah. The method involved initially collecting both primary and secondary data, which were then scrutinized within relevant literature. After examining and analyzing the data, the researcher concluded that the alternative provisions to the death penalty in Law Number 1 of 2023 on the Criminal Code exhibit both similarities and differences compared to Islamic law as interpreted by maqashid shariah. The similarities include that both the Law and Islamic law offer alternative sanctions that no longer involve taking a life, which in the context of the National Criminal Code could be considered aligned with maqashid shariah. However, a notable difference lies in cases of murder or taking another\u27s life, where Islamic law does not allow for the alternative sanction of diyat (financial compensation) unless the victim\u27s family forgives the perpetrator. For the National Criminal Code to align with maqashid shariah in providing an alternative to the death penalty for murder (resulting in the loss of life), it must first secure forgiveness from the victim\u27s family as a prerequisite to commuting the sentence from death to life imprisonment or a maximum of 20 years in prison
Pelatihan Proses Penanganan Tindakan Pertama pada Tempat Kejadian Perkara (TPTKP) pada anggota Satuan Karya Bhayangkara Kwartir Cabang Mandailing Natal
No full textABSTRACT. The crime scene is an important element that cannot be separated from legal events because at the scene of the case there are victims of the perpetrator's crime and evidence used by the perpetrator in committing a crime which will lead to the disclosure of the criminal event that occurred to find out the motives of the perpetrator and find out perpetrators of criminal acts so that they can be held accountable before the law for their actions. The first action at the crime scene (TPTKP) is the basic knowledge to be able to manage the crime scene to facilitate the Police in the Investigation process. The TPTKP training aims to provide theoretical and practical understanding to participants so that they can understand the Criminal and Criminal Procedure Code as well as the Management of Crime Scenes which are targeted at members of the Saka Bhayangkara Kwartir branch of the Natal Mandailing Branch at Krida TPTKP. The method used in this PKM is to provide material on criminal and criminal procedural law and provide simulation practices using scenarios of criminal cases in which there are victims and evidence in the hope that participants can observe and manage the crime scene. The result of this service is that members of the saka Bhayangkara Kwartir branch of the mandailing natal branch can apply the knowledge of Criminal Procedure and Criminal Procedure to legal events and can secure the scene of the case
From Conception to Childhood: The Evolution and Significance of Children\u27s Human Rights
No full textThis study aims to examine the evolution and significance of children\u27s human rights from conception to childhood, with a particular focus on the Indonesian context, which is rich in cultural and religious diversity. Through a qualitative approach with normative and historical methods, this study analyzes the development of international and national legal norms governing child protection, as well as how social and religious dynamics influence the understanding of children\u27s rights, especially in the prenatal phase. Data were collected through a documentary study of international legal instruments such as the Convention on the Rights of the Child (CRC), Indonesian laws and regulations, as well as academic literature and reports from international organizations. The results of the study show that although Indonesia has adopted various instruments for protecting children\u27s rights, there are still normative gaps related to the recognition and protection of children\u27s rights from infancy. Differences in views arising from cultural and religious diversity are both challenges and potential in formulating more inclusive policies. Therefore, a legal approach is needed that is not only based on international standards but is also sensitive to local values. This study is expected to contribute to the development of more comprehensive and contextual child protection policies in Indonesia
