scholarly journals CONCEPTION OF LEGAL PROTECTION IN ISLAMIC LAW

2019 ◽  
Vol 8 (2) ◽  
pp. 185
Author(s):  
Achmad Musyahid Idrus

Legal protection is a human right which is a basic need for every human being, both human beings as legal subjects and human beings as legal objects. As legal subjects, humans have civil rights that must be implemented in accordance with applicable legal provisions. Likewise with humans as legal objects, their rights must still be protected even though they have been convicted by law. Sometimes legal protection for humans cannot be realized because the source of the applicable law does not provide legal instruments and even the protection of the law does not materialize because of the lack of understanding of the source of the law which applies in society.Islamic law as one source of law and adopted in countries like Indonesia offers the conception of legal protection in accordance with the dignity and human rights, because of the flexibility of Islamic law, so that Islamic law can be understood and adjusted to the social development of the society. Islamic law that emphasizes public benefit guarantees the legal protection needed by the community, but the values of flexibility must still be explored from the main sources of the Qur'an and the hadith of the prophet.

2016 ◽  
Vol 2 (2) ◽  
pp. 255-274
Author(s):  
Amirul Ikhsan

Abstract: This article discusses the legal protection for women-victims of domestic violence within the perspective of Islamic law. Legal protection for women-victims of domestic violence is clearly regulated in Law No. 23 of 2004. It should be recognized that the presence of the law is to open a way for unfolding of domestic violence and to safeguard the civil rights of victims, where it was previously considered as a private area that no one outside the household environment entries. On the perspective of Islamic law, legal protection in the Law number 23 of 2004 has been consistent with the objectives of shariah. It is to enforce Islamic law to gain the pleasure of Allah. In this context, husband and wife should complement each other and work together in building a harmonious household.Keywords: Legal protection, victims, domestic violence, Islamic law. Abstrak: Artikel ini membahas tentang perlindungan hukum bagi perempuan korban kekerasan dalam rumah tangga perspektif hukum Islam. Perlindungan hukum bagi perempuan korban kekerasan dalam rumah tangga (KDRT) diatur dalam undang-undang nomor 23 tahun 2004 (UUPKDRT), harus diakui kehadirannya membuka jalan bagi terungkapnya kasus KDRT dan upaya perlindungan hak-hak korban, yang pada awalnya KDRT dianggap sebagai wilayah privat yang tidak seorang pun di luar lingkungan rumah tangga dapat memasukinya. Perspektif hukum Islam, perlindungan hukum dalam Undang-Undang nomor 23 tahun 2004 (UUPKDRT) telah sesuai dengan tujuan syariah yaitu untuk menegakkan syariat Islam, menuju ridha Allah swt, suami dan istri harus saling melengkapi dan bekerja sama dalam membangun rumah tangga yang harmonis menuju derajat takwa.Kata Kunci: Perlindungan hukum, korban, kekerasan dalam rumah tangga, hukum Islam.


2017 ◽  
Vol 17 (1) ◽  
pp. 1
Author(s):  
A. Bahruddin

Islam as a legal system based on the Qur’an and sunnah ideally expected to be able to control the sociallife in society, by ensuring the implementation of their rights as individuals and society. Besides, as ameans of social control of the social changes that are happening in the life of society, as well as socialengineering tools in realizing the benefits in the world and the hereafter and maintain human dignity asa goal for the establishment of the law itself. Furthermore how is the ability of Islam in responding tothe growing demands of society in accordance with the times. So its ability to answer these challenges byproviding solutions to emerging social problems is a reality that is difficult to avoid, because peopleneed legal certainty as well as their rights both as individuals and communities need to get certainty as amanifestation of their rights in a fundamental way. Departing from these issues, the understanding ofIslamic law and the purpose of its implementation (Maqashid al-Shariah) becomes very important, itwill affect the success in the process of implementation of Islamic law both among Muslims and societyat large. So ideally Islamic law in reality in society is expected to provide legal protection for certain and asa tool of social control of social changes that occur in the life of society, and no less important is torealize the benefits and maintain human dignity as the purpose of the implementation of the law.


2013 ◽  
Vol 1 (1) ◽  
pp. 253-285
Author(s):  
Schyler P. Simmons

The relationship between human beings and companion pets is changing. For purposes of this Comment, companion pets are the dogs and cats that people share their homes with. Today, more households have a dog or cat than children. Despite the social changes, companion pets are still classified as property. At some point in history, minors, women, and slaves were also classified as property. Through social revolutions, such as the Civil War, the Civil Rights Movement, and the Women’s Rights Movement, property classification for humans was dismantled. This Comment discusses the progression of minors’ rights and protections and how companion pets have gained similar rights and protections in various areas of the law. However, despite the increase in rights, companion pets still lack the ability to have status or standing in the legal system for the protection or promotion of their interests. Minors also do not have the ability to sue or be sued. Nevertheless, a guardianship system has developed in order to protect minors’ interest until the minors reach the age of majority. Guardians have certain duties and responsibility to minors. Owners of companion pets are not considered guardians, and courts do not appoint guardians; thus, those duties and responsibilities that protect minors do not apply to companion pets. In conclusion, this Comment argues that the next logical step for increasing the rights of companion pets is to establish a guardianship system similar to the system for minors.


2018 ◽  
Vol 4 (1) ◽  
pp. 63-76
Author(s):  
Salamah Eka Susanti

The Qur'an contains only a small number of detailed laws, while the sunna is limited to the cases that occurred in its time, so to solve new problems, ijtihad is required. In such a connection for a Muslim, new problems arising from the progress of science and technology, should not be confronted with confrontational passages, but must be solved by ijtihadi.Karena reality often occurs, that the development of society and public opinion faster the pace of the road from on the development of the law itself. The dynamics of people's lives are characteristic of change. Through the power of intention, power, and creativity, humans create cultural objects as a result of their creations. Changes that occur in society when observed can occur in various There are slow changes (evolution) and there are rapid changes (revolution). The social changes that occur in a society, directly or indirectly, affect institutions in various fields, such as government, economics, education, religion and so on. The continuation of an impact on the social system changes. When the law is faced with social change, it occupies one of its functions, which can function as a means of social control, and the law can serve as a means of social change. the characteristics of the law above is due to the inconsistency of social dynamics and the dynamics of law in the life of society. Unequaled dynamics of society and law, usually will bring social lag. From here, then comes a question whether Islamic law as a norm of God's determination can experience changes in accordance with the needs of the community? Ijtihad is an important factor for the development and development of Islamic law.Ijtihad done to answer the problems that arise in society that is not yet known legal status.ijtihad has a wide scope, the issues are not regulated explicitly dala m al-Qur'an and sunna can be done ijtihad. In order for humans to have breadth in determining its activities according to its ability, needs and environment. Therefore ijtihad in the field of Islamic law in anticipating the dynamics of society and social changes concerning the values, behavior patterns, and social system of a society is a concern in establishing Islamic law. Thus ijtihad is the third source in the development of Islamic law. Keywords: Social Change, Ijtihad, Law, Islamic.


2021 ◽  
Vol 03 (08) ◽  
pp. 225-240
Author(s):  
Hiba Thamer MAHMOOD

Acquiring the mother's nationality is a human right in general and the rights of the mother and child in particular stipulated in international conventions and the Iraqi constitution in force for the year 2005, in addition, the Iraqi Nationality Law stipulates the mother’s right to transmit nationality to her children, but according to conditions previously set by the Iraqi legislature, because it helps to reduce the issue of statelessness, is considered one of the important and contemporary jurisprudence topics, which stirred controversy among legal jurists between supporters and opponents, especially Islamic law jurists because the child is attributed to his father, and the state legislations differed in it, as well as in the legal implications of acquiring the mother’s nationality, including dual nationality, applicable law, inheritance issues and other Private international law matters. Therefore, the research dealt with the topic according to the comparative approach in two topics, the first study on the child's right to the nationality of his mother and was divided into two demands, the first requirement is what is the mother’s nationality, and the second requirement is about equality in the right to acquire a nationality, while the second topic examined the foundations of acquiring the mother’s nationality In the Iraqi Nationality Law, it was divided into two topics: The first requirement is the cases of acquiring the mother’s nationality in the Iraqi Nationality Law. The second requirement relates to how to acquire the mother’s nationality and its implications. Through the foregoing, where a number of results and proposals have been reached, we found that the transmit of nationality from the mother to the child born in the territory of a state would be beneficial in the event that the father's nationality had been rejected for political reasons, the issue of granting nationality by the mother to her children helped in the transfer of inheritance from the mother to the children and the acquisition of ownership, especially real estate, which states require the foreigner to have multiple conditions for approval of ownership, where countries have to unify their legislation regarding the mother's right to grant citizenship to her children based on the right of blood to limit the problems of international law, such as the issue of determining the applicable law, Actual nationality and other matters‎‎. Keywords: Mother's Nationality, Human Rights, Gender Equality, Acquisition of Nationality, Discrimination Against Women, International Conventions


2019 ◽  
Vol 6 (1) ◽  
pp. 14
Author(s):  
Adawiyah Nasution

<h1>The purpose of this study is to assess the legal provisions of the children under Law No. 23 of 2002 and to explain the consequences of the child's adoption law. In addition, to know the legal protection of adopted children under the Child Protection Act is reviewed from Islamic Law Preformance law Practice in Indonesia. To examine the matter, a descriptive study was conducted with a normative juridical approach that was conducted only on the written rules. The collection of data is derived from the literature research and supported field research studies on the appointment of Court and Civil registry office. Primary data collection tools are informant with the interview guidelines whereas data analysis is done with a qualitative approach using the logical and inductive thinking logic in the field of law. In the content of this article shows that, firstly, the consequences of child adoption generally arise with the appointment of a court by not deciding the adoption of adopted children with their biological parents, which switching is the right of custody. In the case of inheritance, the appointment of children based on the determination of the Court of Justice is entitled to the inheritance of his adoptive parents based on wills. Thirdly, with the determination of the adoption of children from the courts, the consequence is the protection of adopted children can be assured of the custody of the law and the inheritance of its adoptive parents.</h1><h1> </h1>


Author(s):  
Mariana Khmyz ◽  

The article reveals the role of the judiciary in the context of ensuring the protection of human rights and freedoms in terms of practical approach. It was found that ensuring the protection of human rights and freedoms in Ukraine is regulated by the Constitution of Ukraine, the Law of Ukraine «On the Commissioner for Human Rights of the Verkhovna Rada of Ukraine» and the Law of Ukraine «On Citizens' Appeals». It is established that in Ukraine judicial protection is enshrined in the Constitution of Ukraine, in particular in Article 55, according to which the rights and freedoms of man and citizen in particular are protected by the court. It is proved that the functioning of the constitutional mechanism for the protection of human rights and freedoms can occur only if the state actively participates in ensuring such rights and freedoms. It is determined that an important component of subjective human rights is the right to judicial protection, which should be realized not only in the direct dimension, but also through the activities of state bodies or bodies or organizations authorized by the state. It is established that the concept of «protection» from the standpoint of the legal aspect is interpreted as a legal obligation of the state in the face of bodies, organizations or officials authorized by it, and as the ability of a person to exercise personal subjective right. It was clarified that the concept of «protection of human rights and freedoms» should be interpreted as a set of measures of organizational and legal nature to ensure legal protection or remove obstacles that arise in the context of the exercise of subjective rights and rights to restore such rights, if they were violated with the application of measures on this basis in the form of punishment of the offenders. It is proposed under the mechanism of protection of human and civil rights and freedoms, in particular, to define a holistic, legally enshrined and at the same time dynamic system, which includes subjects, objects, methods and means of protection of human and civil rights and freedoms. to neutralize illegal obstacles, as well as to prevent the emergence of new obstacles. It is proved that the mechanism of protection of human and civil rights and freedoms in particular should consist of institutional and functional systems. It is noted that the prospects for further research in this area are to determine the requirements for the incompatibility of the position of a judge with other activities in a comparative constitutional and legal aspect.


2019 ◽  
Vol 11 (2) ◽  
pp. 154-174
Author(s):  
Claudia Schubert ◽  
Laura Schmitt

Not only in Germany but in many European states the level of coverage by collective agreements is declining. Since collective bargaining autonomy is based on the principle of voluntary membership, one of its weaknesses lies in the declining degree of organisation on both the employers’ and the employees’ side. In the long term, weak unions cannot ensure fair working conditions. As a result, collective bargaining agreements lose their inherent warranty of correctness. In the legal policy discussion, this has led to calls for the legislator. In response, in 2014 the German legislature passed the ‘Act to Strengthen the Autonomy of Collective Bargaining’ ( Tarifautonomiestärkungsgesetz) to lower the requirements for the extension of collective agreements and to introduce a national minimum wage. As this has not led to significant improvements, there are further-reaching proposals for the statutory extension of collective agreements. The extension of collective bargaining agreements to non-members does not strengthen the social partnership on the employee side. However, it is a legitimate means to avoid a race to the bottom in competing for the lowest social standard; extensions help in creating common labour standards as long as a sufficient margin is maintained for the social partners to negotiate sector-specific regulations and to shape working conditions. A legal system, which is based on rights of freedom and does not consider the freedom of association to be a solely goal-orientated right, offers limited options to strengthen the social partners through legislation. Extensions become increasingly difficult to justify, the higher the existing level of legal protection. Especially in countries with minimum wage legislation and a large amount of employee protection legislation the justification requirements increase. However, at least in Germany, to date the judiciary has not sufficiently considered these aspects. Even though international laws leave substantial freedoms to the states, all legal systems that are based on a strong and vital social partnership should be interested in obtaining and protecting the plurality of collective bargaining agreements. They should only lay down limits, where there are tendencies of eroding solidarity among workforces due to the parallel existence of several collective bargaining agreements. The associations themselves possess limited resources for extending their member base. Still, the more the individual can gain from association membership, the more likely employees and employers are to join their respective associations. Therefore, the state should demonstrate restraint regarding the regulation of labour conditions. However, such restraint will prove difficult for welfare states. Their governments will most likely opt to eliminate deficiencies through legislation, even at the price of further weakening collective bargaining autonomy. Compared to extensions, legal provisions have the disadvantage of being too general and less flexible because of the much slower adaptation process. Therefore, the main argument in favour of extensions is that they facilitate the differentiation of mandatory working conditions. To ensure their legitimation, a number of design options can be considered. Regarding this, neither European nor international law impose high requirements but existing differences between national legal systems demand custom-fit solutions.


Dialogia ◽  
2017 ◽  
Vol 15 (2) ◽  
pp. 285
Author(s):  
Febri Hijroh Mukhlis

Abstract: Islam offers eternal universal message, namely justice, equality, respect and humanity. This universal message is the holy Sunnah of the Prophet.  Due to the advanced information and technology, the current problems of mankind increasingly appear. The problem can be viewed positively if everyone  understands completely the universal message of prophethood by always stand in the social-humanity. This articleis intended to examine the issue of human rights and Islamic law as an effort to end the dichotomy between Islam and humanitarian problems. It employed descriptive qualitative study that concern with a conceptual disputes. The findings showed that the dichotomy between the concept of human rights and Islamic law must be completed in terms of equality and humanity. Humanitarian affairs are a common action regardless of any interests, religion, politics, culture and even knowledge. If the harmony and understanding between the concept of humanity in the religious or tauhid framework is absence, the understanding of humanity must be freed from all forms of identity interest. Islamic law and human rights are two matters that support each other. Islam respects human rights and vice versa. The religious view must be universal as the views of human rights should also be universal. Each restricted view narrows the relationship.  كان الإسلام يحمل رسالة عالمية وهي العدالة والمساواة والاحترام والإنسانية. ملخص:وهذه الرسالة العالمية في الواقع من السنة النبوية المقدسة. ولكن الآن هناك مشكلات متنوعة يواجهها الإنسان فى عصر المعلومات والتكنولوجيات. وهذه المشكلات يمكن أن تكون إيجابية إذا كان الإنسان يفهم حقوق الرسالة النبوية العالمية التي تميل دائما إلى مجال الاجتماعية-الإنسانية. تبحث هذا البحث فى دراسة قضية حقوق الإنسان والشريعة الإسلامية كالمحاولة لإنهاء التناقض بين الشريعة والإنسانية. هذه المقالة من البحث النظري باستخدام الدراسة النوعية الوصفية. وخلاصة هذه المقالة أن ليس هناك التناقض بين مفهوم حقوق الإنسان والشريعة الإسلامية لأن أهدافها متساوية وهي العدالة والمساواة والإنسانية. ومن الممكن حل المشكلات الإنسانية تحت رعاية الشريعة الإسلامية والإنسانية بدون النظر إلى أية دين، وسياسة، وثقافة، ومعرفة. وإذا كان هناك التناقض بين مفهوم الإنسانية والشريعة الإسلامية فيجب أن تقدّم الإنسانية براءة من أية علاقة الهوية. إن الشريعة الإسلامية وحقوق الإنسان فى الحقيقة أمران يدعمان بعضهما بعضا. الإسلام يحترم حقوق الإنسان وكذلك العكس. ويجب أن تكون الفكرة الدينية عالمية وكذلك آراء حقوق الإنسان فينبغي أن تكون عالمية أيضا. الفكرة الضيقة لكل منها ستحمل إلى العلاقة الضيقة بينها. Abstrak: Islam membawa pesan universal yang abadi, yakni, keadilan, persamaan, penghargaan dan kemanusiaan. Pesan universal inilah sebenarnya Sunnah Nabi yang suci. Namun problem terkini umat manusia begitu variatif, degan semakin majunya informasi dan teknologi. Problem tersebut bisa menjadi positif jika semua orang benar-benar memahami pesan universal kenabian dengan selalu memihak kepada sosial-kemanusiaan. Artikel ini berupaya mengkaji problem HAM dan hukum Islam sebagai salah satu upaya untuk mengakhiri dikotomi antara Islam dan problem kemanusiaan. Artikel ini merupakan kajian konseptual, dengan jenis kajian kualitatif deskriptif. Kesimpulan dari kajian ini yaitu, dikotomi antara konsep HAM dan hukum Islam haruslah dituntaskan, kedunya pada satu ujung tujuan, yakni keadilan, kesetaraan dan kemanusiaan. Urusan kemanusiaan adalah urusan bersama tanpa memandang kepentingan apapun, baik agama, politik, budaya, bahkan pengetahuan. Jika tidak adanya keharmonisan dan kesepahaman antara konsep kemanusiaan dalam bingkai keagamaan atau tauhid maka pemahaman tentang kemanusiaan haruslah dibebaskan dari segala bentuk kepentingan identitas. Hukum Islam dan HAM adalah dua hal yang saling mendukung. Islam menghargai HAM begitupun sebaliknya. Pandangan agama haruslah bersifat universal sebagaimana pandangan mengenai HAM juga sebaiknya bersifat universal. Pandangan masing-masing yang sempit akan menyempitkan hubungan keduanya pula. Keywords: international human right, Islamic law, humanity  


2013 ◽  
Vol 6 (1) ◽  
pp. 25-40
Author(s):  
Abdul Jalil Abdul Jalil

Abstract: The al-Qur’ân is the only source of law by muslims believed to contain the rules guidelines and guidence to live in the word and the hereafter. Understand it (al-Qur’ân) requires a skill as well expertise, especially in the filed of linguistics  (rule lughâwiyyah) so as to understand the meaning of the word of god as defailed in the al-qur’ân. But god’s law is written in mushhaf sheets are also has the meaning that can be understood from what is implied  behind the text, a fundamental goal (maqâshid al-syarî’ah) of legal provisions in nashshîyyah. In the article the author wants to give an alternative understanding of the idea of a reformer of islamic legal thought that al-Syâthîbî in maqâshid al-syarî’ah outlines in his monumental work. Entitled al-muwâfaqât fî usûl al-syarî’ah . Whit this idea, the observer of islamic law is expected in understanding the law of god is not mely because there is an assessment tekts, but also expected more attention to and consider the fundamental purpose of the establishment of law of god. Key Words: al-Qur’ân, maqâshid al-syarî’ah, al-Syâthîbi, dan mashlahah


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