scholarly journals Pemikiran Abdul Qadim Zallum tentang Majelis Umat dan Dewan Perwakilan Rakyat di Indonesia

2015 ◽  
Vol 4 (02) ◽  
pp. 443-466
Author(s):  
M. Syamsul Arifin

Abstract: This article describes the conception of Majelis Umat according to Abdul Qadim Zallum and conception of the DPR under the Constitution of 1945. In Abdul Qadim Zallum’s thought, the conception of Majelis Umat and the DPR basically is a representative of the people in each form of the state, but in conception of Majelis Umat the representativeness of race is limited, such as in the establishment of the law, a people representative of the non-Muslims can’t contribute to the perfection of the law because they are not representative for analizyng Islamic law, so is the Majelis Umat in his opinion (most votes) is not binding for the Caliph, with other words Majelis Umat don’t have any authority in law as having law is God. In the conception of DPR, any issues relating to the welfare of the people being their authority, certainly not without the approval of the President as the leader of the government. So the differences that really stands out is the authority of the Majelis Umat who are severely restricted by the Caliph and shari'ah law itself. While in DPR based on the Constitution of 1945, as long as not contrary to the basis of the country, DPR has the right to request the approval of the President.Keywords: Majelis Umat, the conception, DPR, Abdul Qadim Zallum

2018 ◽  
Vol 12 (2) ◽  
pp. 313-328
Author(s):  
Fathul Aminudin Aziz

Fines are sanctions or punishments that are applied in the form of the obligation to pay a sum of money imposed on the denial of a number of agreements previously agreed upon. There is debate over the status of fines in Islamic law. Some argue that fines may not be used, and some argue that they may be used. In the context of fines for delays in payment of taxes, in fiqh law it can be analogous to ta'zir bi al-tamlīk (punishment for ownership). This can be justified if the tax obligations have met the requirements. Whereas according to Islamic teachings, fines can be categorized as acts in order to obey government orders as taught in the hadith, and in order to contribute to the realization of mutual benefit in the life of the state. As for the amount of the fine, the government cannot arbitrarily determine fines that are too large to burden the people. Penalties are applied as a message of reprimand and as a means to cover the lack of the state budget.


2021 ◽  
Vol 66 (05) ◽  
pp. 145-148
Author(s):  
Ниджат Рафаэль оглу Джафаров ◽  

It can be accepted that the classification of human rights, its division, types, and groups, is of particular importance. The syllogism for human rights can be taken as follows: law belongs to man; human beings are the highest beings on earth like living beings. Therefore, the regulation prevails. The right to freedom is conditional. Man is free. Consequently, human rights are dependent. Morality is the limit of the law. Morality is the limit and content of human actions. Therefore, the law is the limit of human activities. Morality is related to law. Law is the norm of human behavior. Thereby, human behavior and direction are related to morality. The people create the state. The state has the right. Therefore, the right of the state is the right of the people. The state is an institution made up of citizens. Citizens have the privilege. Such blessings as Dignity, honor, conscience, zeal, honor, etc., and values are a part of morality and spiritual life. Morality is united with law. Therefore, moral values are part of the law. Everyone has the right to freedom of thought and conscience. Space is about the law. Therefore, everyone has the right to opinion and conscience. Key words: human rights, freedom of conscience, conceptuality, citizenship


2021 ◽  
Vol 7 (3) ◽  
pp. 1313
Author(s):  
Khairuddin Khairuddin

<div class="translate-tooltip-mtz hidden"><div class="header"><div class="header-controls"><em>The people of Gunung Meriah still find many addictions to drinks that can be intoxicating, such as drinking tuak. Therefore, this study aims to find out how the supervision of the government and the community in minimizing wine drinkers and sellers in Gunung Meriah District and Islamic views on the law of drinking tuak, as well as how to sanction those who drink it. To complete this research, the writer uses qualitative research. The techniques used in data collection are observation and in-depth interviews with informants. The result of the research shows that some of the people of Gunung Meriah like to drink tuak, both from officials and ordinary people. 25% of Mount Meriah people are addicted to this tuak drink, it is drunk on certain occasions such as parties or other days. The government does not pay much attention to the problem of tuak drinks, which can be seen from the lack of cases of drinkers and sellers of wine being appointed and given appropriate punishments, only a few people have reached the stage of punishment. Likewise, the community does not interfere too much in dealing with the problem of tuak drinkers and sellers, even though this problem is very serious. Drinking tuak, in the perspective of Islamic law, is a drink that is prohibited because it is intoxicating.</em></div></div><div class="controls"> </div></div>


2019 ◽  
Vol 15 (1) ◽  
pp. 26-50
Author(s):  
Nadirsah Hawari ◽  
Rachma Octariani ◽  
Eva Rosalia ◽  
Sinta Arifka ◽  
Asep Candra

Abstract According to Islamic Shari'a, holding a public office is not a right for an individual, but an obligation for the State. Therefore, the government, both the regional head and all its officials, must select the most suitable and most suitable person for every government job. It should not be made of nepotism by looking at kinship, friendship, or faction from any relationship with the eligibility of someone to hold a position .The existing rulers should appoint officials from the best people (al-ashlah), the Prophet said which means "whoever holds a Muslim's business (meaning being a ruler) then he appoints someone to be an official even though he knows there are more people good for (benefit) of the Muslims, then really he has betrayed Allah and His Messenger "(Ibn Taimiyah). If the head of state or other officials do not find the right person for a certain position, in this situation they must choose the person who is more representative. Representative here means the person who is the most appropriate from the one for each government position. And also in this selection process, the head of state and other officials must know about the standards of eligibility al-quwwah (strength) and al-amanah (trust). Al-Quwwah is the ability and feasibility of a job assignment. Whereas trusteeship is a behavior that focuses on the management process regarding the position or function of a position that is in accordance with Islamic Shari'a with the intention of only devoting to Allah and not based on fear of humans and expecting their self-interest. nominating yourself is required to convey the vision and mission and the state program that will be implemented. In this case, the community or community is very necessary to obtain information on the candidate pairs who nominate themselves, and the campaign that can be used as a means of communicating politics and public education. The leaders, servants of the State, civil servants or the military, judges and so on, are essentially representations of the voices of the people they lead. The leaders are no more than public servants who must devote and dedicate their leadership to the benefit of the people. The leaders are only representatives of the fulfillment of the rights of the people, so that they are obliged to run the government properly.    Abstrak Menurut syariat islam, memegang suatu jabatan-jabatan umum bukanlah hak  bagi individu, melainkan kewajiban atasnya bagi Negara. Oleh sebab itu, pemerintah baik kepala daerah dan seluruh pejabatnya harus menyeleksi orang yang paling cocok dan paling layak bagi setiap pekerjaan pemerintahan.Tidak boleh beerbuat nepotisme dengan memandang kekerabatan, persahabatan, atau golongan dari manapun yang tidak ada hubunngannya dengan kelayakan seseorang untuk memegang suatu jabatan.Para penguasa yang telah ada hendaknya mengangkat para pejabat dari orang orang terbaik (al-ashlah), Nabi bersabda yang artinya“barang siapa memegang suatu urusan kaum muslimin (maksudnya menjadi penguasa) kemudian ia mengangkat seseorang menjadi pejabat padahal ia mengetahui ada orang yang lebih baik bagi (kemaslahatan) kaum muslimin, maka sungguh ia telah mengkhianati Allah dan Rasul-Nya” (Ibnu Taimiyah).Apabila kepala Negara atau para pejabat lainnya tidak menemukan orang yang tepat untuk suatu jabatan tertentu, dalam keadaan ini mereka harus memilih orang yang lebih representative. Representative disini memiliki arti yakni orang yang paling tepat dari yang ada untuk setiap jabatan pemerintahan. Dan juga dalam proses penyeleksian ini, kepala Negara dan pejabat lainnya harus mengetahui tentang standar kelayakan  al-quwwah (kekuatan) dan al-amanah (kepercayaan).Al-Quwwah ialah kemampuan dan kelayakan suatu tugas jabatan. Sedangkan amanah, merupakan perilaku yang dititik beratkan pada proses  pengelolaan perihal jabatan atau fungsi dari suatu jabatan yang sesuai dengan syariat islam dengan niat hanya bertaqwa kepada Allah dan bukan berdasar pada ketakutan kepada manusia dan mengharap pamrih dari mereka.Didalam pelaksanaan kampanye, pasangan calon kandidat yang mencalonkan diri diharuskan untuk menyampaikan visi dan misi serta program kenegaraan yang akan dijalankan. Dalam hal ini, umat atau khalayak masyarakat sangat perlu untuk memperoleh informasi atas pasangan calon kandidat yang mencalonkan diri tersebut, dan kampanyelah yang dapat dijadikan sebagai sarana berkomunikasi politik dan pendidikan masyarakat. Para pemimpin, abdi Negara, pegawai sipil atau militer, hakim dan lain sebagainya, pada hakikatnya merupakan representasi suara rakyat yang mereka pimpin. Para pemimpin tidaklah lebih dari pelayan masyarakat yang harus mengabdikan dan mendedikasikan kepemimpinannya untuk kemaslahatan rakyat. Para pemimpin hanyalah wakil akan pemenuh hak hak umat, sehingga mereka wajib menjalankan roda pemerintahan dengan baik.


2021 ◽  
Vol 6 (1) ◽  
pp. 68
Author(s):  
Rahmat Rahmat ◽  
Azwar Iskandar ◽  
Khaerul Aqbar

This study aims to find out the thought of Abu Ya'la concerning public finance supervision according to Islamic law in the book of al-Aḥkām al-Sulṭāniyyah. This research is qualitative descriptive research with library research method and juridical-philosophical approach. The results showed that construction of Abu Ya'la's thought on public finance supervision was included in the system of hisbah, i.e. the system of the indication and the possibility to involve two parties; (1) an independent institution created by the government to supervise the financial management of the state, whether structural in the state institutions or independent purely and non-structural; (2) other parties involved in this efforts is society, so that the entire community of people are kindly participated in the oversight efforts. In Abu Ya'la's perspective, a Hisbah institution is not a pro justicia institution that does not have the right to impose criminal or civil sanctions, but has the right to listen to public complaints about the deviation of the state's financial management and cooperate with law enforcement agencies making claims.


2018 ◽  
Author(s):  
Irfan Setia Permana

The government in this case is the legislative and executive institutions are managers in the order of a State. The condusiveness of a State depends on the government's role in treating every citizen fairly. One of the concerns of the State is of course Religion. There are six Religions recognized as official Religion in Indonesia. Therefore, the adherents of a religion in Indonesia should be treated proportionally and fairly by the Government so that it can perform its religious duties.In this discussion the method used is descriptive analysis approach. The steps taken in the discussion of this theme are: determine the focus of research, determine the type and source of data then process and analyze it.The result of the discussion of this topic shows that the Law of the State of Indonesia has guaranteed the right and freedom of every citizen to religion according to his own belief. Therefore, it is appropriate that the people who sit in the legislature and the executive to always maintain the religious freedom of every citizen without looking at the ideology he embraces.There is still in this country discriminatory practices and injustices against the adherents of certain religions, it is necessary steps to provide justice together, including; political struggle for equality and capacity building and understanding of multiculturalism over democratic values. The first attempt was an advocacy of a number of state policies that were still considered unfair. Some legislation products that are less in harmony with the spirit of the 1945 Constitution and the development of the modern world are now being reviewed. While the second attempt is intended to strengthen the consciousness of the majority to further develop the values of equality, freedom, humanistic, homeland love and tolerance to diversity. If these noble things are successfully developed and implemented by all people it will be useful not only for the consolidation of democracy in this country, but also to strengthen nation and State.


Media Iuris ◽  
2018 ◽  
Vol 1 (2) ◽  
pp. 236
Author(s):  
Anis Tiana Pottag

The inception of the regulation No. 6 year concerning immigration 2011 and No. 13 year 2003 and regarding the employment has had a huge impact in the political direction of the law controlling foreign workers who works in Indonesia. The controlling system of foreign workers who work in Indonesia aims to protect the rights of Indonesian citizens from losing their jobs because of the high number of foreign workers who come to work in Indonesia. As the implementation of an Article 27 paragraph 2 of the national constitution in 1945 specifies where every citizen of Indonesia has the right to work and a decent subsistence for humanity. As the state which constituted by the law, Indonesia has a responsibility to protect the rights of its citizens in accordance with Article number 28, paragraph 4 where the protection, promotion, enforcement and fulfillment of human rights is the responsibility of the state, especially in this case is the responsibility of the government. The utilization of foreign labor in Indonesia should be limited in number and areas that can be occupied by the foreign labor. The Labor law and regulation limit the positions that can be occupied by the foreign labor. The positions which are prohibited (closed list) should be considered by the employer before filing the utilization of foreign labor. Apart from having to comply with the provisions regarding the positions, the employer should also pay attention to the standards of an applicable competency.


Al-Duhaa ◽  
2021 ◽  
Vol 2 (02) ◽  
pp. 67-80
Author(s):  
Kh. Awais Ahmed Khawaja ◽  
Muhammad Arif Khan ◽  
Dr.Uzma Begum

Accountability has a very significant role in Islamic law. The process of accountability is very important for the amelioration of the state, society, family, and individual in the world. Some orders are issued for rectification and some matters are ordered to be avoided. The execution of these prohibited acts leads to accountability in society. Furthermore, many people are given powers to carry out the affairs of the state, the misuse of which can lead to great catastrophe. Hence, it is very critical to hold accountable those who hold these positions from time to time. One of these influential positions is that of the judiciary to which the Islamic concept of accountability is very substantial. Now the question is, what is the concept of accountability in Islam? And what was the exercise of accountability of the judiciary in the Qur'an and Hadith and Islamic history? This matter will be discussed in this manuscript. This research will refer to the introduction of accountability using authoritative citations to illustrate the Islamic concept of accountability, its sources, and strategies. How did accountability apply to the judiciary in Islamic history? Specimens are also included in this study and will be discussed. The importance of this research and its results will be disclosed in the conclusion. We will know that Islamic law has comprehensive laws of accountability, and how this sector has been kept on the right track by applying the law of accountability to the judiciary in the past.


2021 ◽  
Author(s):  
Ayu Aulia Rahmah ◽  
Moses Glorino Rumambo Pandin

The book called Moral Pancasila, Hukum, dan Kekuasaan was written by Romli Atmasasmita with the aim of being a form of participation in bringing legal civilization in Indonesia so that it can be better and more advanced. In this book, the author elaborates on legal theory related to Pancasila, which is the state ideology as well as the source of all legal sources. The writing of the book Moral Pancasila, Hukum, dan Kekuasaan is addressed to all readers as well as the nation's generation who are interested in law and especially experts and legal apparatus. The writer hopes that this book can provide insight and invites to manage law in the field of natural and human resources efficiently, productively, and constructively because the legal situation depends on the people who run it. If the law is implemented correctly by the right person, the law will give a fair and correct result.


2018 ◽  
Vol 5 (2) ◽  
pp. 175
Author(s):  
Lily Faradina ◽  
Kadek Wiwik Indrayanti

The rights of prisoners have been explicitly regulated in Act No.12 of 1995 on Corrections. The law therein outlines 13 (thirteen) rights reserved for a prisoner while in a Penitentiary. The right to get a wage or premium for the work done is a right that is often neglected in practice in the correctional institution located in our country. This happens because of the stigma of the people who still tend to assume that a prisoner is a party that deserves to be treated arbitrarily because of the crime he has committed. It is this kind of thinking that ultimately also affects officials or prison officers who end up treating incendiary people like humans who are unfit to accept the rights that have been provided by the state. Many inmates are employed in penitentiaries who are not paid for by their employers. If this continues to be done then the purpose of punishment will actually violate human rights inherent in the Prisoners as human beings. However, prisoners must also be protected by their rights as human beings.


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