1,720,968 research outputs found
CHILD PROTECTION IN THE PERSPECTIVE OF MULTICULTURALISM: BRIDGING TRADITIONAL VALUES AND MODERN LEGAL POLICY
Full text linkThis study aims to analyze how child protection principles can be reconciled with traditional values through a multiculturalism approach. In Indonesia, which is rich in ethnic, cultural, and religious diversity, child protection often faces significant challenges due to the differences between positive law and local cultural practices. Some traditional values, such as child marriage and corporal punishment as a form of discipline, often conflict with the child rights principles outlined in national and international law. This approach suggests the need for reconciliation between existing social norms in society and proactive legal policies that protect children. Through inter-cultural dialogue, reinterpretation of child-friendly religious values, and education based on universal human rights, child protection policies can become more contextual and effective. This study reveals that to create an ideal child protection system, cooperation between positive law and traditional values is required. The research is expected to contribute to the development of inclusive, just, and sustainable child protection policies that ensure children's rights in a safe, fair, and dignified environment
RETRACTED: UNSUR KEMASLAHATAN PADA HIBAH SUAMI – ISTRI
Full text linkRETRACTEDFollowing a rigorous, carefully concerns and considered in the review of the articlepublished in Al-Qadha: Jurnal Hukum Islam dan Perundang-Undangan entitled"UNSUR KEMASLAHATAN PADA HIBAH SUAMI – ISTRI" Vol. 7 No. 1, Juni 2020, pp.43-59, DOI: https://doi.org/10.32505/qadha.v7i1.1470.
The editor found that the article had been published in jurnal Maqashid: JurnalHukum Islam Vol. 3 No. 1, Mei 2020, pp. 96-144, DOI:https://doi.org/10.35897/maqashid.v3i1.381.
The document and its content have been removed from Al-Qadha: Jurnal HukumIslam dan Perundang-Undangan, and reasonable effort should be made toremove all references to this article
FENOMENA WANITA KARIR KETIKA PERCERAIAN
Full text link'Iddah is a waiting period that must be lived by a woman due to the termination of the marital relationship, either due to divorce or death, in order to restore mental or physical condition after being left by her husband. The implementation of 'iddah in the jahiliyyah period is considered no longer appropriate to be applied today because, at that time, a wife whose husband died would be placed in a hut (a small, fragile, and old house), given the ugliest clothes, not allowed to wear clothes. Perfume, so that the smell is very unpleasant, then brought himar animals, goats, or birds and then occupied with him. The majority of women today have a myriad of activities outside the home as career women, which sometimes makes some of them the backbone of the family, whether they are with their husbands or not. Some scholars' to leave the house, if it is in an emergency, the state of emergency is understood differently by ulama' Usul al-fiqh. Such as, al-Shatibi understands the meaning of emergency with an essential need to be maintained. a woman whose husband dies, then she has to provide for her family, then she is allowed to leave the house because she is in an emergenc
Kriminalisasi pemaksaan perkawinan dalam Undang-undang nomor 12 tahun 2022 tentang tindak pidana kekerasan seksual perspektif Sad aż-Żarāi’ dan Grundnorm
No full textABSTRAK
Kasus kekerasan terhadap anak semakin meningkat. Yang memprihatinkan, pelaku kekerasan terhadap anak sering kali adalah orang-orang terdekat, seperti saudara, teman, tetangga, bahkan orang tua. Mereka sering berdalih bahwa tindakan tersebut dilakukan atas nama kasih sayang, namun pada akhirnya menyebabkan penderitaan bagi anak. Salah satu bentuk kekerasan yang terjadi adalah merampas hak anak untuk memilih pasangan hidupnya sendiri. Dalam perkembangannya, pernikahan paksa menjadi salah satu bentuk eksploitasi terhadap anak. Praktik pernikahan paksa telah menjadi perhatian serius di kalangan komunitas internasional. Budaya ini dianggap sebagai bentuk kekerasan yang melanggar hak asasi manusia, khususnya hak perempuan dan anak, dengan dampak negatif terhadap peningkatan perkawinan anak. Pentingnya mengkaji kriminalisasi pemaksaan perkawinan dalam UU No. 12 Tahun 2022 dari perspektif Sad aż-Żarāi’ dan grundnorm terletak pada urgensi untuk melindungi hak-hak asasi dan martabat individu dari praktik pemaksaan perkawinan yang merugikan.
Pada penelitian ini fokus pada interpretasi Pemaksaan Perkawinan yang dikategorikan sebagai sebuah tindak pidana; analisis kontekstual terhadap kriminalisasi pemaksaan perkawinan melalui penerapan Sad aż-Żarāi’; dan implementasi grundnorm dalam penerapan prinsip Sad aż-Żarāi’ terhadap Kriminalisasi Pemaksaan Perkawinan pada UU nomor 12 tahun 2022.
Dalam penelitian ini menggunakan Sad aż-Żarāi’ sebagai pendekatan konseptual serta grundnorm sebagai pendekatan filosofis. Penelitian ini menggunakan jenis penelitian hukum normatif. Pendekatan yang digunakan: pendekatan perundang-undangan (statute approach) dan pendekatan konseptual (conseptual approach). teknik analisis data menggunakan logika induktif.
Interpretasi pada pasal pemaksaan perkawinan menghasilkan penjelasan bahwa pemaksaan perkawinan adalah tindakan memaksa seseorang untuk menikah, baik dengan atau tanpa persetujuan orang tersebut, dengan ancaman kekerasan fisik, psikis, atau sosial, tetapi juga tekanan psikologis, sosial, atau intimidasi dari keluarga, lingkungan, atau pihak berwenang. Pertimbangan penetapan hukum menggunakan Sad aż-Żarāi’ ini terdapat dua aspek: yakni Maqasid (tujuan/sasaran) dan wasail (perantara). Dalam aspek maqasid (tujuan/sasaran), kriminalisasi pemaksaan perkawinan dalam perspektif Sad aż-Żarāi’ tidak hanya berfungsi untuk melindungi hak-hak individu, tetapi juga sebagai upaya untuk menjaga stabilitas dan kesejahteraan masyarakat. UU TPKS telah menerjemahkan prinsip-prinsip dasar pada Grundnorm ke dalam aturan hukum yang konkret dan dapat diterapkan. Hasil penelitian ini memberikan kontribusi penting bagi pengembangan hukum perlindungan dan pencegahan kekerasan terhadap hak otonomi individu dalam konteks pernikahan. Melalui pendekatan Sad aż-Żarāi’ dalam konteks Perkawinan bisa menjadi sarana untuk pencegahan yang sangat efektif dengan melarang tindakan yang dapat mengarah kepada pelanggaran serius dalam perkawinan. Implementasi kriminalisasi selain melalui pendekatan penal, tindak pidana dalam aspek perkawinan juga harus dilakukan melalui kebijakan melalui sarana non-penal, diantaranya melalui pencegahan.
ABSTRACT
Violence cases happening to children are increasing. Unfortunately, the culprits are often the closest people, such as siblings, friends, neighbors, and parents. They frequently say that they do that in the name of love but give misery to the victims. One example of the violence that often happens is taking away the freedom to choose a spouse. In the development, forced marriage is a form of exploitation of children. The practice has become a concern among international communities. The culture is considered as a violence breaching human rights, particularly that of women and children, leading to bad impacts of increasing number of children marriages. Studying the criminalization of forced marriage in Law number 12 of 2022 from the perspective of Sad aż-Żarāi' and grundnorm is important due to the urgency of protecting human rights and individual dignity from harmful forced marriage practice.
The research focused on the interpretation of forced marriage categorized as a crime act, the contextual analysis of the criminalization of forced marriage criminalization using Sad aż-Żarāi' implementation, and the implementation of grundnorm on the principle of Sad aż-Żarāi' toward the forced marriage criminalization based on Law number 12 of 2022.
The research employed Sad aż-Żarāi' as its conceptual approach and grundnorm as its philosophical approach. It used normative legal study. It also employed statute, case, and conceptual approaches. The data analysis followed inductive reasoning.
The interpretation of the article on forced marriage explains that forced marriage is an action of forcing people to get married with or without their consent, using physical, psychological, or social violence or intimidation from the family, environment, or authority. The consideration of law determination using Sad aż-Żarāi' has two aspects: Maqasid (objectives) and wasail (mediator). From the first aspect, forced marriage criminalization in the perspective of Sad aż-Żarāi' protects individual rights and maintains the society's stability and welfare. The Law of Sexual Violence Crimes Act has interpreted the basic principles of Grundnorm into a concrete legal regulation. The research results make an important contribution to the legal development of protection and violence prevention for individual autonomy right in marriage.
The Sad aż-Żarāi’ approach in the marriage context can provide effective prevention by forbidding action leading to serious violation in the marriage. The criminalization implementation in the marriage aspect can use penal and non-penal approaches such as prevention.
مستخلص البحث
وحالات العنف ضد الأطفال آخذة في الازدياد. ومما يثير القلق أن مرتكبي العنف ضد الأطفال غالبا ما يكونون أقرب الناس، مثل الأشقاء والأصدقاء والجيران وحتى الآباء. غالبا ما يجادلون بأن الفعل يتم باسم المودة، لكنه في النهاية يسبب معاناة للطفل. أحد أشكال العنف الذي يحدث هو حرمان الأطفال من الحق في اختيار شريك حياتهم. وأصبح الزواج القسري في تطوره شكلا من أشكال استغلال الأطفال. وقد أصبحت ممارسة الزواج بالإكراه مصدر قلق بالغ لدى المجتمع الدولي. وتعتبر هذه الثقافة شكلا من أشكال العنف الذي ينتهك حقوق الإنسان، وخاصة حقوق المرأة والطفل، مع تأثير سلبي على زيادة زواج الأطفال. وتكمن أهمية مراجعة تجريم الزواج القسري في القانون رقم 12 عام 2022 من منظور سد الذرائع والقواعد الأساسية في الحاجة الملحة لحماية حقوق الإنسان وكرامة الأفراد من الممارسة الضارة المتمثلة في الزواج القسري.
وركزت هذه الرسالة على تفسير الزواج القسري الذي يصنف على أنه عمل إجرامي؛ تحليل سياقي لتجريم الزواج القسري من خلال تطبيق سد الذرائع؛ وآثار القواعد الأساسية في تطبيق مبدأ سد الذرائع على تجريم الزواج القسري في القانون رقم 12 عام 2022.
في هذه الرسالة، تم استخدام سد الذرائع كمدخل مفاهيمي و القواعد الأساسية كمدخل فلسفي. استخدمت هذه الرسالة نوعا من البحث القانوني المعياري. المدخل المستخدم: مدخل النظام الأساسي؛ مدخل الحالة ومدخل مفاهيمي. اتبعت تقنية تحليل البيانات المنطق الاستقرائي.
يؤدي تفسير المادة المتعلقة بالزواج القسري إلى البيان أن الزواج القسري هو إجبار شخص على الزواج، إما بموافقة الشخص أو بدونه، مع التهديد بالعنف الجسدي أو النفسي أو الاجتماعي، ولكن أيضا الضغط النفسي أو الاجتماعي أو القسري من الأسرة أو البيئة أو السلطة. هناك جانبان للنظر في تحديد القانون باستخدام سد الذرائع؛ جانب مقاصد (الهدف) ووسائل (وسيط). وفي جانب المقاصد، فإن تجريم الزواج القسري من منظور سد الذرائع لا يعمل فقط على حماية الحقوق الفردية، بل أيضا كجهد للحفاظ على استقرار المجتمع ورفاهه. ترجم قانون TPKS المبادئ الأساسية للقواعد الأساسية إلى قواعد قانونية ملموسة وقابلة للتطبيق. وساهمت نتائج هذه الرسالة إسهاما هاما في وضع قوانين تحمي وتمنع العنف ضد حقوق الاستقلال الذاتي الفردي في سياق الزواج. من خلال مدخل سد الذرائع في سياق الزواج يمكن أن يكون وسيلة فعالة للغاية للوقاية من خلال حظر الأعمال التي يمكن أن تؤدي إلى انتهاكات خطيرة للزواج. تنفيذ التجريم وبالإضافة إلى المدخل الجنائي، يجب أيضا تنفيذ الأفعال الإجرامية في جانب الزواج من خلال سياسات وسائل غير جنائية، بما في ذلك من خلال الوقاية
Mediasi dalam Perspektif Maqashid Syariah: Studi tentang Perceraian di Pengadilan Agama
Full text linkin a marriage relationship, there will must be a conflict between husband and wife, this cannot be denied because each partner has a sectoral ego. The conflict can sometimes be resolved peacefully, but not the least that ends in divorce. The divorce process is arranged, must go through the trial process of the Religious Court with the specified procedural law. The proceedings for a lawsuit in the Religious Court must go through a mediation process between the two parties. Mediation is a way in the process of resolving disputes outside the trial in the presence of a third party tasked with reconciling the parties. Mediation is a mandate of the law to be carried out, so that the proceedings in court can be in accordance with the principle, which is fast, simple and inexpensive. The necessity of conducting mediation in a court, especially a religious court, is to reduce the number of divorces which is increasing in number over the years. Solving problems through mediation, is also a manifestation of maqashid al-shariah, namely hifdz al-nasl, because when there are problems in marriage, the marriage relationship will be damaged and problems will occur. Following up on the maqashid, in Indonesia there was a requirement to carry out mediation in the settlement of every case that went to court. The main objective is to minimize cases that must be decided, so that mediation can be resolved peacefully and safely. Keywords: Maqashid Al-Shariah, Mediation, Religious Cour
MAPPING OF DIVORCE-PRONE AREAS BASED ON GEOGRAPHIC INFORMATION SYSTEM
Full text linkThe research aims to determine the location points prone to divorce in the Kraksaan District Court with the Geographic Information System application so that it can make it easier for the Kraksaan Religious Court officers to make decisions and make it easier for all people and admins in particular. The research method used in this study combines qualitative and quantitative methods. Qualitative methods are used in data collection using literature studies and observations. At the same time, the quantitative method is tested to obtain conclusions in developing this research system, namely using the waterfall method with the stages of analysis, design and coding. The study results show that: the geographic information system-based mapping application of divorce-prone areas is very effective in identifying areas that require special attention in resolving divorce cases. The information obtained from this application helps the court to direct prevention, counselling and mediation efforts in areas prone to divorce, as well as to optimize the allocation of resources and support programs accordingly
Study of Living Hadith; the Phenomenon of Different Religious Inheritance through Wasiat Wajibah
Full text linkThe Compilation of Islamic Law specifies that wills are only required for adopted children and their adoptive parents. The parties involved may petition the courts, even though these regulations are less binding. This research uses the type of normative legal research because what is examined in this research is the norm contained in the hadith texts related to the inheritance law above. The case approach is used as an approach in research because the case of inheritance of different religions that are discussed in a separate case within the family sphere, where there is no legal argument or norm that can answer the case above, so the case approach. The research results show that in Article 209 of the Kompilasi Hukum Islam (KHI), describe the law of Wasiat Wajibah. It cannot, therefore, be regarded contrary to Islamic law. Because leaving a bequest to an adopted kid or adoptive parent does not conflict with the general requirements of the Qur'an and the Prophet's Sunnah. The Cassation Decision No. 368 K/Ag/1995, issued 16 July 1998, marked the beginning of the practice of non-Muslim heirs obtaining a portion of the inheritance from Muslim heirs via Wasiat Wajibahs, which created a body of law within the Religious Courts. Non-Muslims inherit the same proportion of their Muslim parents' required bequests as other Muslim heirs. This necessary will is intended to preserve the integrity of the family and accommodate the multicultural, multiethnic, and multireligious nature of Indonesian society. In addition, implementing a sense of fairness is an advantage of this decision. Giving wills to non-Muslim spouses, children, parents, and relatives has contributed to the revival of Islamic law in Indonesia, demonstrating a sense of social fairness
HAK ASUH ANAK DALAM PERSPEKTIF KHI DAN MADZHAB SYAFI’I
Full text linkIn principle, the responsibility of caring for children is the burden of both parents, whether they are still living in harmony or a divorce has occurred. Hadanah itself is an act that must be carried out against their parents, because without Hadanah it will result in the child being neglected and his life is wasted, because if the child is still small or not yet mumayyiz, it is very well nurtured and educated, and will have a negative impact on their future. , can even challenge the existence of their soul. Child care, in the view of KHI, includes all the needs that can support the development of the child's life both in the scope of primary and secondary needs, such as the need for education, living expenses, peace of life, welfare, especially in health.In Shafi'i's view regarding child custody (hadanah), children who are seven years old are allowed to choose for themselves if both parents are equally worthy to take care of their hadhanah, be it in matters of religion, property or affection. so the child is invited to choose it, on the grounds that the child is considered to be able to distinguish which one is good and what is bad for himself, therefore the child is given the freedom to choose what he thinks the child is able to make his own choice whether to follow his mother or follow his father
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