scholarly journals IMAM KAMPUANG SEBAGAI WALI HAKIM: Analisis Terhadap Putusan Pengadilan Agama Talu Nomor 502/Pdt.G/2011/PA Tentang Itsbat Nikah

2018 ◽  
Vol 3 (2) ◽  
pp. 153
Author(s):  
Abdul Alim ◽  
Edi Rosman
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Legal Guardian ◽  
Positive Law ◽  
The Government ◽  
Law And Legislation ◽  
The Guardian ◽  
The Village ◽  
Legal Product

<p><em>Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.</em></p>

scholarly journals Eksistensi Hukum Islam Di Indonesia (Analisis Kontribusi dan Pembaruan Hukum Islam Pra dan Pasca Kemerdekaan Republik Indonesia)

2018 ◽  
Vol 15 (1) ◽  
Author(s):  
Dahlia Haliah Ma'u
Keyword(s):  
Islamic Law ◽  
Common Law ◽  
Dutch Government ◽  
Positive Law ◽  
Early Arrival ◽  
Dutch Policy ◽  
The Government ◽  
Dutch Colonial ◽  
Legal Product

The implementation of Islamic law in Indonesia is closely related to the early arrival of Islam in Indonesia. It means that after the entry of Islamic into Indonesia, Islamic law has been followed and executed by the followers of Islam in archipelago. The existence of Islamic law that is lives in the society is recognized by the Dutch Colonial. The Dutch government realized that Islamic law is one of the pillars of power that can fight against on Dutch policy. On this basis, the Dutch changed their policy by stipulating that Islamic law applies if it has been adopted by common law. The struggle of Islamic law of Indonesia to change these policies to obtain that common law is not in accordance with Islamic law will not be applied or refused by Muslim. Furthermore, post-independence, the existence of Islamic law is progressing. This is marked by the enactment of legal product by the government and has become a positive law in Indonesia.

scholarly journals PANDANGAN MASYARAKAT TENTANG TAUKIL WALI: Studi di Desa Dempet Kabupaten Demak

2017 ◽  
Vol 9 (1) ◽  
pp. 87
Author(s):  
Ida Iftidah
Keyword(s):  
Islamic Law ◽  
Religious Leaders ◽  
Human Beings ◽  
Mutual Help ◽  
Village Community ◽  
Positive Law ◽  
The Guardian ◽  
The Village ◽  
Lack Of Knowledge

Wali (Marriage Guardian) is one of the important element in marriage. The position of marriage guardian determines whether the marriage is legitimate or not, because marriage guardian is one of the pillars of marriage that must be met. But the majority of people in the village of Dempet Demak, delegate the rights to the ward headman or local religious leaders. As a result, the deed committed by the wali nasab, regarded as the legitimate action. That is, from the dempet village community perspective, the act of doing this is not a form of violation, However as the best solution for the guardians who have no ability to perform her own daughter marriage. This happens for several reasons such as the inability to say the pronunciation of the marriages contract, lack of knowledge of the guardian so that they delegate to people who know more about the religion, even some that because of  ta'ẓim to Kiai. The Events of taukil wali in the village of Dempet normatively is permissible because that has brought benefits to our fellow human beings as of the presence of 'taukil wali' has helped facilitate the affairs of human beings and as a form of mutual help in goodness and piety. This paper describes the issues regarding 'taukil wali' of Islamic law and positive law.[Wali merupakan salah satu unsur penting dalam pernikahan. Posisi wali menentukan sah dan tidaknya pernikahan, sebab wali nikah adalah salah satu rukun nikah yang harus dipenuhi. Namun mayoritas masyarakat di Desa Dempet Kabupaten Demak, mewakilkan hak perwaliannya kepada penghulu atau tokoh agama setempat. Mereka tidak terbiasa menikahkan putrinya sendiri. Akibatnya perbuatan yang dilakukan wali nasab tersebut dianggap hal yang sah-sah saja. Artinya masyarakat Desa Dempet tidak melihat bahwa perbuatan yang dilakukannya itu sebagai sebuah bentuk pelanggaran, tetapi sebagai solusi terbaik bagi para wali yang tidak ada kemampuan untuk mencoba menikahkan anaknya sendiri. Hal ini terjadi karena beberapa alasan seperti  ketidakmampuan wali mengucapkan lafal akad nikah, kurangnya pengetahuan wali sehingga mewakilkan kepada orang yang lebih paham tentang agama, bahkan ada juga yang karena ta’ẓim kepada Kiai. Peristiwa taukil wali di Desa Dempet secara normatif hukumnya adalah boleh, sebab yang dilakukan telah memberikan manfaat terhadap sesama manusia karena dengan adanya taukil wali nikah telah membantu memudahkan urusan sesama manusia dan sebagai bentuk tolong menolong dalam hal kebaikan dan ketakwaan. Tulisan ini mendeskripsikan tentang masalah taukil wali nikah secara hukum Islam dan hukum Positif.]

scholarly journals Criminal Act of Sexual Gratification: Fiqh Jināyah and Positive Law Perspective

Al-Ahkam ◽  
2018 ◽  
Vol 18 (1) ◽  
pp. 97
Author(s):  
Nadea Lathifah Nugraheni
Keyword(s):  
Islamic Law ◽  
Government Regulations ◽  
Sexual Gratification ◽  
Public Facilities ◽  
Positive Law ◽  
Case Comparison ◽  
The Law ◽  
The Government ◽  
Role Of The Government

<p>This paper describes the concept of sexual gratification based on positive legal views in Indonesia and <em>fiqh jināyah</em>. This type of qualitative research with the method of collecting library data is also normative in looking at and approaching cases of sexual gratification. This study uses several approaches, including case, comparison, and conceptual approaches. The government has regulated the Law Number. 31 of 1999 which has been updated by Law Number. 20 of 2001 on combating corruption. Moreover, it is stated in Article 12 B that explains matters including gratuities, such as money, goods, commissions, checks, travel tickets and other public facilities. Basically, the sanction of sexual gratification has fulfilled government regulations but has not yet been applied. Thus, it is necessary to reform the law of sexual gratification in Indonesia. The theory of Mukhtalath in Islamic law can be an alternative solution to cases of sexual gratification. The synchronicity of the role of the government and the clear rules and regulations relating to cases of sexual gratuity are urgently needed to achieve justice and legal validity.</p><p class="IABSSS" align="center">[]</p><p>Tulisan ini mendeskripsikan konsep gratifikasi seksual berdasarkan pandangan hukum positif di Indonesia dan <em>fiqh jināyah</em>. Penelitian ini berjenis kualitatif dengan metode pengumpulan data kepustakaan juga bersifat normatif dalam memandang dan melakukan pendekatan terhadap kasus gratifikasi seksual. Penelitian ini menggunakan beberapa pendekatan, diantaranya pendekatan kasus, perbandingan dan konseptual. Pemerintah telah mengatur UU Nomor. 31 Tahun 1999 yang telah diperbaharui oleh UU Nomor. 20 tahun 2001 tentang pemberantasan korupsi. Terlebih tercantum dalam pasal 12 B yang menjelaskan hal-hal yang termasuk gratifikasi, seperti, uang, barang, komisi, check, tiket perjalanan dan fasilitas umum lainya. Pada dasarnya sanksi gratifikasi seksual telah memenuhi aturan pemerintah, akan tetapi belum diaplikasikan. Dengan demikian perlu pembaharuan terhadap hukum gratifikasi seksual di Indonesia. Teori tentang Mukhtalath dalam hukum islam dapat menjadi alternatif solusi akan kasus gratifikasi seksual. sinkronisitas peran pemerintah dan jelasnya aturan perundang-undangan terkait kasus gratifikasi seksual sangat dibutuhkan demi tercapainya keadilan dan keabsahan hukum.</p>

scholarly journals PEREMPUAN KEPALA KELUARGA DAN PENCARI NAFKAH DI PASAR BARUGA KOTA KENDARI DALAM PERSPEKTIF HUKUM ISLAM

2018 ◽  
Vol 12 (2) ◽  
pp. 67
Author(s):  
Asni Asni
Keyword(s):  
Qualitative Study ◽  
Marketing Strategy ◽  
Significant Role ◽  
Islamic Law ◽  
Social Economic ◽  
Work Motivation ◽  
The Other ◽  
Economic Problems ◽  
The Government

This study focuses on the role of women as a head of a family, especially who work as a trader in Baruga Market of Kendari to fulfill their families’ needs. This research is a descriptive qualitative study. The data are collected from the interviews of the widows and the head of the Baruga Market, complemented by the results of observation on the activities of the widows in the market. The results indicate that the widows have a very significant role to finance their family. In the Islamic law perspective, this is relevant to aspects of maintenance of offspring as part of the maqasid al-shari'a theory. On the other hand, they have many problems, such as, employment, social, economic problems and the problems related to their families. While the strategies to solve their problems are creating a work motivation, organize family expenses, maintain good relations with the others, do marketing strategy and manage the time between family and work affairs. The implications of this research are the need for special attention from the government, social organizations and society to women as a head of a family and the need to strengthen their position by the state on a normative side and in terms of policies that could improve their lives

scholarly journals THE ROLE OF THE COMMUNITY AND THE QUALITY OF VILLAGE REGULATIONS

2019 ◽  
Vol 3 (2) ◽  
pp. 109
Author(s):  
Novia Ayu Permatasari ◽  
Adhitya Widya Kartika
Keyword(s):  
Community Participation ◽  
Legal Issues ◽  
Legal Certainty ◽  
Village Community ◽  
The Government ◽  
The Village ◽  
Legal Product ◽  
Laws And Regulations

<p>Society is one of the elements in the formation of legal products by the government so that the legal products that are formed do not cause harm to one or both parties. Formation of legal products or laws and regulations in order to meet legal objectives (for example justice, expediency, and legal certainty), it is also necessary that a legal product is made by an authorized official or government which by law is given the authority to form regulations laws or legal products. This is important because it relates to the relief of a legal product or the needs and issues of village law between one village and another because of the different environmental and community conditions between one village and another. Community participation in the formation of village regulations is important because the community knows about legal issues in the community, so it is important when establishing laws and regulations, especially village<br />regulations to find out the aspirations of the village community concerned. In addition, public legal awareness is important in the context of enactment to achieve the goals of what is the goal of a legal product that is made. The method used is a normative juridical approach to the legislation and the doctrine of law and using qualitative analysis.</p>

فلسفة العقوبة في الشريعة الإسلامية والقانون الوضعي عرض وموازنة Exposition and Comparison of the Philosophy of Punishment in Islamic and Positive Laws

2012 ◽  
Vol 9 (1) ◽  
Author(s):  
عبد المجيد قاسم عبد المجيد (Qasim Abdulmajid) ◽  
محمد ليبا (Liba)
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Penal System ◽  
Human Beings ◽  
New School ◽  
Positive Law ◽  
Other Hand ◽  
Philosophy Of Punishment ◽  
Emerging Issues

تناولت هذه الورقة فلسفة العقوبة في الشريعة الإسلامية، وفلسفتها في القانون الوضعي، وتمت الموازنة بين الفلسفتين، وخلص العرض والموازنة إلى نتائج ملخصها أن مسألة عصمة الشريعة وسموها تعد علامة فارقة بين الشريعة الإسلامية والقانون الوضعي، هذه العلامة نتج عنها فروق كثيرة أولها أن العقوبة في التشريع الوضعي تكون تابعةً للهدف، فالهدف يوضع أولاً ثم تصاغ على ضوئه العقوبة، ولذلك كلما ظهرت مدرسةٌ جديدةٌ تؤسس لفكرٍ جديدٍ ظهر اختلافٌ في التشريع العقابي. بينما النظام العقابي الإسلامي ثابتٌ ومعصوم، وقد وُجدت الحاجة إلى معرفة أهدافه وفلسفته ليتسنى السير على مقتضاها فيما يستجد من وقائع، وأن سمو فلسفة العقوبة في الشريعة الإسلامية ينبع من سمو مصدرها، فواضع هذه العقوبات هو خالق البشر. بينما العقوبة في القانون الوضعي تعتمد في فلسفتها على خبرة واضعيها، وهي خبرة محدودة وأحكامها نسبية، لذا كان تطبيق العقوبات الشرعية أجدر حتى وإن لم يُدرَك كنه هذه العقوبات وفلسفتها. الكلمات الرئيسية: فلسفة العقوبة، القانون الإسلامي، القانون الوضعي، التشريع العقابي.******************************In this paper light is shed on the philosophy of punishment in Islamic and positive laws and a comparison between them is accomplished. In brief, the conclusion of the exposition and comparison is that issue of infallibility of SharÊ‘ah and its nobleness are the distinguishing marks between Islamic and positive laws. This led to further differences. The first difference is that the punishment in positive laws is in accordance with the stipulated goal, that is, the goal is set first and then the punishment is formulated in that light. That is why whenever any new school of thought appears based on some ideology, differences emerge in punitive legislation. Islamic penal system is, however, immutable and infallible. There is a need to know its objectives and wisdom so as to in order to tackle new emerging issues. The nobility of the philosophy of punishment in Islamic law stems from the nobility of its source and that is no one but the Creator of human beings. The punishment in the positive law, on the other hand, relies on the philosophy that is based on the experiences of the authors of these laws. And these experiences are limited and their rulings are relativistic. Applying Islamic legal punishments are, therefore, more legitimate, even though their essence and philosophy are not fully grasped.Key words: Philosophy of Punishment, Islamic Law, Positive Law, Punitive Legislation.

The Guardian of the Constitution

2018 ◽  
Author(s):  
Benjamin A. Schupmann
Keyword(s):  
The State ◽  
Constitutional Amendment ◽  
Public Order ◽  
Positive Law ◽  
Mass Democracy ◽  
The Guardian

Chapter 5 analyzes Schmitt’s theory of dictatorship. Schmitt’s theory of dictatorship was part of his broader criticism of positivism and its inability to effectively respond to the instabilities mass democracy wrought on the state and constitution. Positive laws, including constitutional amendment procedures, could themselves become threats to the fundamental commitments of public order. The suspension of positive laws might be justified. Schmitt argued dictatorship was a necessary final bulwark against this sort of revolutionary threat. The dictator, as guardian of last resort capable of acting outside positive law, could become necessary for a state to survive internal enemies. Yet, although dictatorship could suspend positive law, Schmitt argued it did not suspend the fundamental public order of the state and constitution—a distinction positivism was unable to recognize. This chapter concludes with an analysis of Schmitt’s discussion of the role of the president as guardian of the constitution.

scholarly journals What Is Orientation in Dignitarian Thinking? Self, Other, Time and Space

2020 ◽  
pp. 174387212098228
Author(s):  
Stephen Riley
Keyword(s):  
The Self ◽  
The Other ◽  
Core Area ◽  
Methodological Challenge ◽  
Time And Space ◽  
Normative Discourse ◽  
The Government

Drawing upon Kant’s analysis of the role of intuitions in our orientation towards knowledge, this paper analyses four points of departure in thinking about dignity: self, other, time and space. Each reveals a core area of normative discourse – authenticity in the self, respect for the other, progress through time and authority as the government of space – along with related grounds of resistance to dignity. The paper concludes with a discussion of the methodological challenge presented by our different dignitarian intuitions, in particular the role of universality in testing and cohering our intuitions.

scholarly journals PERANAN NEGARA DAN HUKUM DALAM MEMBERANTAS KEMISKINAN DENGAN MEWUJUDKAN KESEJAHTERAAN UMUM

2010 ◽  
Vol 40 (3) ◽  
pp. 390
Author(s):  
Yohanes Suhardin
Keyword(s):  
Social Justice ◽  
The State ◽  
Public Welfare ◽  
The Public ◽  
Role Of The State ◽  
Strategic Role ◽  
The Creation ◽  
The Government ◽  
Legal Product

AbstrakThe role of the state in combating poverty is very strategic. Combatingpoverty means to free citizens who are poor. The strategic role given thenational ideals (read: state) is the creation of public welfare. Therefore,countries in this regard the government as the organizer of the state musthold fast to the national ideals through legal product that is loaded withsocial justice values in order to realize common prosperity. Therefore, thenature of the law is justice, then in the context of the state, the lawestablished for the creation of social justice. Law believed that social justiceas the path to the public welfare so that the Indonesian people in a relativelyshort time to eradicate poverty.

Al-Nawawī's Typology of Muftīs and its Significance for a General Theory of Islamic Law

1996 ◽  
Vol 3 (2) ◽  
pp. 137-164 ◽  
Author(s):  
Norman Calder
Keyword(s):  
General Theory ◽  
Islamic Law ◽  
The Other ◽  
Pivotal Role ◽  
General Character ◽  
Recent Debate ◽  
Closed Door

AbstractThis essay offers, in Section 2, a translation of al-Nawawī's presentation of the hierarchy of Muftīs. The context of the passage and its terminology and arguments are explored in the other Sections in order to assess their implications for the general character of Islamic juristic activities. Section 1 identifies two themes central to the text, namely loyalty to madhhab and differentiation of the task of the teaching jurist and the muftī. The first of these is elaborated in Section 3, which points to formal qualities of presentation and argument which assert the hermeneutical continuity of the school tradition; and in Section 4, which deals with the pivotal role of the founding imām in the legitimation of the school tradition. Section 5 takes up the terms taqlīd and ijtihād and shows that al-Nawawī's usage points towards a complex resolution of the recent debate about the open/closed door of ijtihād. The last Section returns to the original two themes to make two suggestions: (1) that taqlīd may be assessed as a principal of vitality within a hermeneutical tradition; (2) that the author-jurist (not the practising muftī) is the dominant creative agent within the ongoing juristic traditions.

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