scholarly journals Penyuluhan Pentingnya Legalisasi Perkawinan

2019 ◽  
Vol 1 (1) ◽  
pp. 25
Author(s):  
Setiawati Setiawati
Keyword(s):  
Islamic Law ◽  
The Public ◽  
Know How ◽  
The Law ◽  
The One ◽  
Husband And Wife ◽  
Lack Of Knowledge

Marriage is a bond born of inner between a man and woman as husband and wife with the aim of forming a family or household that sakinah happy and remain upon the divinity of the one true God. The recording of the marriage arranged for without recording, a marriage does not have the force of law. In fact the practice in public, let alone the remote logging process didaerah-daerah wedding in the document state is rarely noticed. This is because of the lack of knowledge most villagers tegal against legislation on marriage, both from the aspect of Islamic law as well as the positive aspects of the law. It is therefore deemed necessary to do the problems associated outreach. The purpose of doing this devotion to understanding memnberikan to the community related to the importance of the Kp Sasak. legalization of marriage. The methods used in the consecration is done by giving the extension. From the results of the survey and interviews conducted before the extension is still a lot of the public who do not know how important the legalization of marriage and what are the consequences arising because of the marriage not in legalization. The existence of this extension was well received by the public, they are very enthusiastic to follow this activity. After holding this extension a lot of development going on, many communities do governance documents to legalize their marriage that was previously done in the series.

scholarly journals Penyuluhan Pentingnya Legalisasi Perkawinan

2019 ◽  
Vol 1 (1) ◽  
pp. 25
Author(s):  
Setiawati Setiawati
Keyword(s):  
Islamic Law ◽  
The Public ◽  
Know How ◽  
The Law ◽  
The One ◽  
Husband And Wife ◽  
Lack Of Knowledge

Marriage is a bond born of inner between a man and woman as husband and wife with the aim of forming a family or household that sakinah happy and remain upon the divinity of the one true God. The recording of the marriage arranged for without recording, a marriage does not have the force of law. In fact the practice in public, let alone the remote logging process didaerah-daerah wedding in the document state is rarely noticed. This is because of the lack of knowledge most villagers tegal against legislation on marriage, both from the aspect of Islamic law as well as the positive aspects of the law. It is therefore deemed necessary to do the problems associated outreach. The purpose of doing this devotion to understanding memnberikan to the community related to the importance of the Kp Sasak. legalization of marriage. The methods used in the consecration is done by giving the extension. From the results of the survey and interviews conducted before the extension is still a lot of the public who do not know how important the legalization of marriage and what are the consequences arising because of the marriage not in legalization. The existence of this extension was well received by the public, they are very enthusiastic to follow this activity. After holding this extension a lot of development going on, many communities do governance documents to legalize their marriage that was previously done in the series.

scholarly journals Pertentangan Hukum Adat Dengan Hukum Islam Dalam Kasus Waris Janda Poligami ‘Urang’ Banjar

2021 ◽  
Vol 5 (1) ◽  
Author(s):  
Rahmat Fadillah
Keyword(s):  
Islamic Law ◽  
Customary Law ◽  
Legal Knowledge ◽  
The Public ◽  
Left Behind ◽  
Law And Ethics ◽  
The Law ◽  
Eternal Law ◽  
Very High ◽  
Husband And Wife

Abstract: Marriage is something sacred and has a binding and lasting impact on husband and wife, sometimes there is a husband's desire to have polygamy. In various countries where people adhere to Islam, it is justified to practice polygamy by Islamic law. However, from a polygamous relationship can cause problems, many of which are about inheritance. If a polygamous husband dies, then the distribution of the husband's inheritance becomes a confrontation for the wives who are left behind if the procedure for the distribution is unclear, whether to use Islamic law or use customary law. An example of this confrontation can be found in the Banjar community of South Kalimantan. By examining cases in the banjar community, it is hoped that we can find out what the phenomenon looks like, what laws are used by them and what is the perspective of Islamic law on the confrontation of this polygamous widow's inheritance. By using a normative literature method and a few interviews and observations in the field, this research finally gets the results that if a custom in Indonesia is against the law and ethics in sharia, it is no longer necessary to defend it. Because the position of god's law (sharia) is a very high and eternal law. This is following the reception a contrario theory. The importance of socialization and understanding to the public about legal knowledge in the field of inheritance, be it customary inheritance, positive legal inheritance, and Islamic inheritance, needs to be considered by various parties with various perspectives. And a good marriage is a marriage that from the beginning was intended to strengthen a lasting bond (mitshaqon ghalizon) so that the efforts in the process of achieving it are carried out as well as possible, according to the guidance of Islam which is rahmatan lil 'alamin.Abstrak: Pernikahan merupakan sesuatu yang sakral dan memberikan dampak yang mengikat serta abadi bagi pasangan suami isteri, terkadang ada keinginan suami untuk berpoligami. Diberbagai negara yang masyarakatnya menganut agama Islam dibenarkan untuk melakukan poligami oleh Hukum Islam. Akan tetapi dari sebuah hubungan poligami dapat menimbulkan permasalahan yang banyak diantaranya yaitu tentang harta warisan. Jika suami yang berpoligami meninggal maka tidak sedikit pembagian harta warisan suami tersebut menjadi pertentangan penetapan hukum yang digunakan bagi isteri-isterinya yang ditinggalkan jika tata cara pembagiannya tidak jelas, apakah menggunakan Hukum Islam atau menggunakan Hukum Adat. Contoh Pertentangan ini dapat ditemui pada masyarakat banjar kalimantan selatan. Dengan kita meneliti kasus di masyarakat banjar ini diharapkan dapat mengetahui seperti apa fenomenanya, Hukum apa yang digunakan oleh mereka dan bagaimana persfektif Hukum Islam terhadap pertentangan warisan janda poligami ini. Dengan menggunakan metode kepustakaan yang bersifat normatif dan sedikit wawancara serta observasi di lapangan maka akhirnya penelitian ini mendapatkan hasil bahwa apabila suatu adat istiadat di Indonesia ini bertentangan dengan hukum dan etika dalam syariah maka tidak perlu lagi untuk dipertahankan. Karena posisi hukum tuhan (syariah) adalah hukum yang sangat tinggi dan eternal. Hal ini sesuai dengan teori reception a contrario. Pentingnya sosialisasi dan pemahaman kepada masyarakat tentang ilmu pengetahuan hukum dalam bidang waris baik itu waris adat, waris hukum positif, dan waris Islam, perlu diperhatikan oleh berbagai pihak dengan berbagai sudut pandang. Dan pernikahan yang bagus adalah pernikahan yang sejak awal di niatkan dalam meneguhkan ikatan yang abadi (mitshaqon ghalizon) sehingga upaya dalam proses pencapaiannya itu di laksanakan sebaik-baik mungkin, sesuai tuntunan agama Islam yang rahmatan lil ‘alamin.

scholarly journals PREWEDDING PHOTO PROCESSION AND THE ROLE OF THE FAMILY IN THEM

2020 ◽  
Vol 10 (2) ◽  
pp. 246
Author(s):  
Aulil Amri
Keyword(s):  
Islamic Law ◽  
Religious Values ◽  
Religious Knowledge ◽  
The Family ◽  
Marriage Contract ◽  
The Law ◽  
Husband And Wife ◽  
As If

In Islamic law, pre-wedding photos have not been regulated in detail. However, pre-wedding photo activities have become commonplace by the community. It becomes a problem when pre-wedding is currently done with an intimate scene, usually the prospective bride uses sexy clothes and is also not accompanied by her mahram when doing pre-wedding photos. Even though there have been many fatwas and studies on the limits of permissibility and prohibition in the pre-wedding procession.The results show that the pre-wedding procession that is carried out by the community in terms of poses, clothes, and also assistance in accordance with Islamic law, the law is permissible. However, it often happens in the community to take photos before the marriage contract with scenes as if they are legally husband and wife and the bride's family knows without prohibiting, directing, and guiding them according to Islamic teachings. In this case the role of the family is very important, we as parents must understand the basis of religious knowledge and how to instill religious values in our children since childhood is the key to this problem dilemma.

scholarly journals EKSEKUSI NAFKAH PERCERAIAN DI PENGADILAN AGAMA KOTA MALANG

Ulumuddin ◽  
2018 ◽  
Vol 11 (1) ◽  
pp. 116
Author(s):  
Rendra Widyakso
Keyword(s):  
Rule Of Law ◽  
Islamic Law ◽  
Public Order ◽  
Scholarly Journals ◽  
Financial Responsibility ◽  
The Public ◽  
Legal Studies ◽  
Preliminary Study ◽  
The Law

This article aims to answer to important questions in legal studies that how to implement the legal execution of earning the expenses caused by divorce based on Indonesian law? And, how do the perspective of Islamic legal schools deal with the execution? There are numbers of scholarly journals studying this specific issue. However, the preliminary study that specifically focuses on the Legal Verdict of the Religious Court of Malang No. 0957/Pdt.G/2014/PA.MLG is offered by this article. It finds that legally, the judge has authority to order the ex-husband to pay the expences of the divorce compensation (mut’ah), financial responsibility due to divorce (iddah) and financial claim (madiyah) and financial childcare (hadhanah) before the divorce pledge is pronounced. If the expences cannot be paid, the ex-wife has right to purpose the legal execution to the court. Due to the purpose the chief of justice is responsible for and has authority to remind the ex-husband (aanmaning) and doing the legal execution if he disrespectly avoided the court’s order. The concept of legal expenses due to divorce is ruled by the fiqh of Islamic legal schools, in spite of the fact that the details of execution remain no any explanation. This article argues that the execution has been done referring to the law. It purposes to fulfil justice, expediency and rule of law. Furthermore, these purposes are the beginning step in order to achieve the public order (mashlahah) and the higher objective of Islamic law (maqashid al-syari’ah).

Islam, Islamic Law and Constitution Making: International and Domestic Engagement in the Constitution-Making Process in Afghanistan

MAZAHIB ◽  
2020 ◽  
Vol 19 (1) ◽  
Author(s):  
Ahmad Rofii
Keyword(s):  
Public Participation ◽  
Islamic Law ◽  
International Community ◽  
The Other ◽  
The Public ◽  
The Future ◽  
The One ◽  
Constitution Making

The making of the 2004 Constitution was a significant moment amidst the continuing conflicts in Afghanistan. It was an attempt to transform differences and conflicts into a shared agenda for the future of the country. The process of constitution-making in Afghanistan was marked by intense negotiations between the international community and actors, on the one hand, and domestic actors, on the other. The outcome would be called a “win-win solution”. This essay focuses on the making of the Islam-related clauses: How was the public participation? How has the negotiation been undertaken? What was the result and why? This essay is an attempt to answer those questions. It will argue that the process of constitution-making in Afghanistan particularly with regard to the Islam clauses is the acts of negotiations between different competing actors. The Constitution is the product of negotiations not only between international and domestic actors, but also between domestic actors. As evident in the making of the Islam clauses, these negotiations might be characterized as between puritan Islamist and more moderate Muslim actors.Pembuatan Konstitusi Afghanistan tahun 2004 adalah momen penting di tengah konflik yang terus berkecamuk. Ia merupakan upaya untuk mentranformasi perbedaan dan konflik menjadi agenda bersama bagi masa depan negeri ini. Proses pembuatan konstitusi Afghanistan ditandai oleh negosiasi yang intens antara masyarakat dan aktor-aktor international di satu sisi, dan aktor-aktor domestik di sisi lain. Hasilnya dapat disebut ‘win-win solution’. Tulisan ini fokus pada pembuatan klausul-klausul Islam: Bagaimana partisipasi publiknya? Bagaimana negosiasi dilakukan? Apa hasil dan mengapa? Tulisan ini adalah upaya untuk menjawab pertanyaan-pertanyaan tersebut. Ia akan beragumen bahwa proses pembuatan Konstitusi di Afghanistan khususnya terkait dengan klausul-klausul Islam merupakan tindakan negosiasi antara aktor-aktor yang berbeda. Konstitusi Afghanistan tidak saja merupakan produk negosiasi antara aktor-aktor internasional dan domestik, tetapi juga di antara aktor-aktor domestik itu sendiri. Sebagaimana terbukti dari pembuatan klausul-klausul Islam, negosiasi-negosiasi tersebut dapat dikarakteristikan sebagai negosiasi antara aktor puritan Islamis and aktor yang lebih moderat.

scholarly journals Paradigma Hukum Islam dalam Penyelesaian Sengketa

2017 ◽  
Vol 18 (1) ◽  
pp. 49
Author(s):  
Abu Rokhmad
Keyword(s):  
Weight Loss ◽  
Dispute Settlement ◽  
Islamic Law ◽  
Peace Settlement ◽  
The Law ◽  
The One ◽  
Moral Advice

Disputes are a human phenomenon that is always present in society. In the event of a dispute, there are two mechanisms that can be used to resolve it, namely through court (litigation) and outside court (non-litigation). The litigation paradigm believes that the law must be enforced to end the conflict. In addition, a non-litigation paradigm is used, a paradigm that is rooted in consensus, deliberation or peace settlement between the parties. The philosophy of resolution is not to seek absolute victory on the one hand, so there must be another party to lose. This paradigm further encourages the conflict to end by making all parties as winners (win-win solution). Even if there is an unfulfilled desire, then both parties must bear the same weight loss. Islamic law also recognizes two paradigms of dispute settlement. Islamic law supports any dispute settled by law in the court (al-qadha). There is nothing wrong if society brings the issue before the judge. But Islamic law calls for moral advice, it is better for the parties to make peace and settle the matter in a kinship (islah, tahkim).<br />---<br /><br />Sengketa merupakan fenomena manusiawi yang hampir selalu ada di masyarakat. Jika terjadi sengketa, ada dua mekanisme yang dapat digunakan untuk menyelesaikannya, yaitu melalui pengadilan (litigasi) dan di luar pengadilan (non-litigasi). Paradigma litigasi meyakini bahwa hukum harus ditegakkan untuk mengakhiri konflik yang terjadi. Di samping itu, juga digunakan paradigma non-litigasi, yaitu paradigma yang berakar pada konsensus, musyawarah atau penyelesaian damai antar para pihak. Falsafah resolusinya bukan untuk mencari kemenangan mutlak di satu pihak sehingga harus ada pihak lain yang kalah. Paradigma ini lebih mendorong agar konflik dapat diakhiri dengan menjadikan semua pihak sebagai pemenang (win-win solution). Kalaupun ada keinginan yang tak terpenuhi, maka kedua belah pihak harus menanggung beban kalah yang sama beratnya. Hukum Islam juga mengenal dua paradigma penyelesaian sengketa. Hukum Islam mendukung setiap sengketa diselesaikan secara hukum di pengadilan (al-qadha). Tidak ada yang salah bila masyarakat membawa persoalannya dihadapan hakim. Tetapi hukum Islam menyerukan anjuran moral, sebaiknya para pihak berdamai dan menyelesaikan masalahnya secara kekeluargaan (islah, tahkim).

PERLINDUNGAN HUKUM BAGI KONSUMEN TERHADAP KOSMETIK YANG MENGANDUNG BAHAN BERBAHAYA DI KOTA PALOPO

2021 ◽  
Vol 2 (3) ◽  
pp. 18
Author(s):  
Hisma Kahman
Keyword(s):  
Legal Protection ◽  
Hazardous Materials ◽  
Electronic Media ◽  
Drug Control ◽  
Control Center ◽  
The Public ◽  
The Law ◽  
Lack Of Knowledge

AbstrakBentuk perlindungan hukum yang diberikan oleh Dinas Kesehatan Kota Palopo kepada konsumen yang dirugikan akibat pemakaian kosmetik berbahaya adalah perlindungan hukum preventif melalui pembinaan dan pengawasan terhadap peredaran kosmetik berbahaya dan perlindungan hukum represif. Dinas Kesehatan juga melakukan pengawasan dengan beberapa cara atau upaya, yaitu melalui media elektronik dan sosialisasi kepada masyarakat serta bekerja sama dengan Balai Pengawas Obat dan pihak kepolisian. Dengan demikian dapat disimpulkan bahwa Dinas Kesehatan dalam melakukan pengawasan terhadap kosmetik berbahaya yaitu dengan cara sosialisasi ke masyrakat mengenai bahayanya penggunaan kosmetik yang tidak memiliki izin edar dan apabila ada laporan dari masyarakat tentang penemuan kosmetik atau krim wajah berbahaya Dinas Kesehatan Kota Palopo akan menindak dengan cara melaporkannya ke pihak yang berwajib. Tugas Dinas Kesehatan dalam menjalankan tanggung jawabnya tidak jarang menemui hambatan, seperti hambatan internal, yaitu tidak tersedianya lab untuk menguji bahan yng terkandung pada kosmetik, dan dana yang kurang. Hambatan eksternal, yaitu pelaku usaha yang tidak sadar hukum, minimnya pengetahuan dan kesadaran masyarakat atau konsumen untuk melaporkan kerugian yang dialami akibat penggunaan kosmetik berbahaya ke Dinas Kesehatan Kota Palopo, Bentuk penindak lanjutan terhadap pelaku usaha yang melanggar peraturan tidak memiliki efek jera.Kata Kunci: Perlindungan Hukum, Bahan Berhaya, Konsumen. AbstractThe form of legal protection provided by the Palopo City Health Office to consumers who are harmed by the use of dangerous cosmetics is preventive legal protection through guidance and supervision of the distribution of dangerous cosmetics and repressive legal protection. The Health Office also carries out surveillance in several ways or efforts, namely through electronic media and socialization to the public as well as in collaboration with the Drug Control Center and the police. Thus it can be concluded that the Health Office in supervising dangerous cosmetics is by way of socializing to the public about the dangers of using cosmetics that don’t have a distribution permit and if there are reports from the public about the discovery of dangerous cosmetics or face creams, the Palopo City Health Office will take action by reporting it to the public. the authorities. The task of the Health Office in carrying out its responsibilities often encounters obstacles, such as internal obstacles, namely the unavailability of laboratories to test ingredients contained in cosmetics, and insufficient funds. External obstacles, namely business actors who are not aware of the law, lack of knowledge and awareness of the public or consumers to report losses experienced due to the use of dangerous cosmetics to the Palopo City Health Office. The form of follow-up against business actors who violate regulations has no deterrent effect.Keywords: Legal Protection, Hazardous Materials, Consumers.

In the Age of Lawspeak: Tom Wolfe's The Bonfire of the Vanities and American Litigiousness

1991 ◽  
Vol 25 (1) ◽  
pp. 39-57
Author(s):  
Helle Porsdam
Keyword(s):  
The Other ◽  
Growing Up ◽  
Wall Street ◽  
Know How ◽  
The Poor ◽  
The Law ◽  
Black Man ◽  
The One

When, on his way back to Manhattan from Kennedy Airport where he has picked up his girlfriend Maria, Sherman McCoy, the protagonist of Tom Wolfe's The Bonfire of the Vanities, takes a wrong exit, he gets lost and ends up in the Bronx. This is Sherman's first meeting with the Bronx, and it turns out to be nothing less than a catastrophe. A wealthy Wall Street stockbroker with a very WASP background, Sherman McCoy has lived his life under conditions as remote from those of any child growing up in the Bronx as can possibly be. The distance between McCoy's Manhattan – that of his business address, Wall Street, as well as his private one, Fifth Avenue – and the Bronx may not be great in geographical terms; in economic and psychological terms, however, it is enormous. In the Bronx, McCoy encounters “the other” America, the poor, non-white, and violent America from which his sheltered background has successfully shielded him until he is well into his thirties. He, or rather his girlfriend Maria, runs down and mortally wounds a young black man – an accident for which later Sherman gets all the blame and is put to trial. Puzzled and frightened, Sherman does not quite know how to relate to the Bronx and to the accident, and it is Maria who finally has to enlighten and explain to him what it is all about:Sherman, let me tell you something. There's two kinds a jungles. Wall Street is a jungle. You've heard that, haven't you? You know how to handle yourself in that jungle…. And then there's the other jungle. That's the one we got lost in the other night, in the Bronx…. You don't live in that jungle, Sherman, and you never have. You know what's in that jungle? People who are all the time crossing back and forth, back and forth, from this side of the law to the other side…. You don't know what that's like. You had a good upbringing. Laws weren't any kind of a threat to you. They were your laws, Sherman, people like you and your family's…. And let me tell you something else. Right there on the line everyody's an animal – the police, the judges, the criminals, everybody (p. 275).

scholarly journals Tawkil Traditions in the Implementation of Marriage Contract in Aceh, Indonesia

2019 ◽  
Vol 2 (3) ◽  
pp. 210-218
Author(s):  
Imran Imran ◽  
Muammar Muammar ◽  
Jauharah Jauharah ◽  
T. Azwar Aziz ◽  
Darmawi Darmawi ◽  
...  
Keyword(s):  
Public Perception ◽  
Islamic Law ◽  
Human Life ◽  
The Public ◽  
Religious Law ◽  
Marriage Contract ◽  
History Of ◽  
The One ◽  
The Guardian

The existence of guardians in the implementation of marriage contract has been explained in Islamic law in a clear and detailed manner. Guardian for a woman becomes one of pillar in the implementation of the marriage contract, and has a systematic sequence that starts from the main one and moves sequentially to the one after, if the one above is considered ‘uzur. But the primacy of the existence of the guardian is not utilized maximally in the perception of the Acehnese people. So that most people tend to represent the implementation of the marriage contract to other people such as pious people or marriage registration officers. The parental guardian prefers to care for his guardian rights to others even though basically there is no obstacle that hinder him. The problem is the practice law of tawkil marriage in the tradition of Aceh people according to Islamic law review. The results of the study shows that the public perception of the implementation of wakalah (tawkil) marriage is based on an understanding about the ability to be brave in the implementation of the marriage contract. But their understanding is based on habits that occur in the traditions of society, not based on the results of scientific studies. Indeed, the practice of tawkil or wakalah marriage that occurs in Acehnese society does not conflict with religious law, but the implication is the erosion of the erosion of the existence of guardians and the parental guardian in a very memorable contract in the history of a human life.

scholarly journals Law Enforcement in Indonesia in Perspective of Transcendental Legal Justice Paradigm

2020 ◽  
Vol 2 (2) ◽  
pp. 100-114
Author(s):  
Siti Kasiyati
Keyword(s):  
Law Enforcement ◽  
Islamic Law ◽  
Secondary Data ◽  
Legal Certainty ◽  
Normative Study ◽  
Human Welfare ◽  
The Public ◽  
Literary Research ◽  
Substantive Justice ◽  
The Law

Law enforcement in Indonesia still leaves various problems, especially regarding the sense of justice. Such as diffable cases dealing with the law, civil cases, especially in the land sector, which relies on property rights certificates, cases of domestic violence (nusyuz).In this case, this study discusses how law enforcement in Indonesia is, and how law enforcement is in the perspective of the transcendental justice paradigm. This research is a literary research using secondary data sources, namely primary and secondary legal materials. This study includes a normative study with a synthetic analytic approach.Based on the results of the analysis, law enforcement in Indonesia, both criminal and civil, is still fixated on legal certainty, thus ignoring substantive justice. This is where a shift is needed from the paradigm of law enforcement based on legal certainty to transcendent justice. This condition can be seen from several decisions that are very formalistic and based on laws, where legal certainty is the front line compared to substantive justice so that justice is not felt by the public. This condition is also strongly influenced by the legal paradigm adopted in Indonesia, namely positivist law or known as the systemic legal paradigm. Transcendental starts from irrational and metaphysical thinking such as emotions, feelings, instincts, moral spirituality and as part of building science. In this context, law enforcement. The perspective of the transcendental legal justice paradigm highlights how the purpose of Islamic law is useful for justice and human welfare. Where the law is based on ethics (morals) so that it can produce substantive justice, not mere formalistic justice, which summarizes the human attitude to be fair to God as the creator, fair to fellow humans and fair to the universe.

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