Legislasi Hukum Islam dalam Sistem Hukum Nasional

Constitutionally, Indonesia is neither a religious state nor a secular state, but a state based on Pancasila. The ideology of this nation also influences the development of law in it, which is not based on religion nor adheres to the secular legal system. Based on the Pancasila philosophy, Indonesia's national legal system recognizes religious law, customary law and Western law as a source of material law in the formation of national law. The existence of Islamic law in the national legal system experienced ups and downs, due to the influence of the political power of each era of government. Transforming Islamic law into national law requires negotiation and dialectics through a friendly approach and does not trigger national disintegration. So that the process of transformation into the resulting national law can be divided into two forms, first, Islamic law is adapted into positive law in the form of organic law. Second, accommodation in the form of absorption of Islamic values into national law, by not using Islamic / Islamic labels. The transformation of Islamic law into national law is a manifestation of responsive and accommodative legal development.

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Prospek Hukum Islam dalam Sistem Hukum Indonesia

AL- ADALAH ◽

10.24042/adalah.v14i2.2516 ◽

2018 ◽

Vol 14 (2) ◽

pp. 461

Author(s):

Saifuddin Saifuddin

Keyword(s):

Legal System ◽

Islamic Law ◽

Regional Autonomy ◽

Positive Law ◽

Legislative Body ◽

National Legal System ◽

Islamic Values ◽

Legal Product

Although the majority of Indonesian citizens are Muslims, Islamic law cannot automatically apply in this country. This is because Indonesia is not a religious state and does not make religion as the state's ideology. This article analyzes the prospects of tranformation of Islamic law into the national legal system. The aim is to find a format that is in accordance with the character of the Indonesian state and does not deviate from state idiology of Pancasila . This study concludes that there are only a few ways to enforce Islamic law in Indonesia without changing the existing state order. First: through a constitution amendment. Islamic law can be transformed into positive law insofar as it is accepted by the legislative body through democratic ways. Second: through the transformation of legal material. This method is carried out by changing the material law based on secular values into a legal product based on Islamic values. Third: through regional autonomy. such as in Aceh, Banten, Madura, and Gorontalo.

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Review of the Political Direction of National Legal Development Law

JURNAL CITA HUKUM ◽

10.15408/jch.v9i2.20352 ◽

2021 ◽

Vol 9 (2) ◽

Author(s):

Achmad Irwan Hamzani ◽

Kanti Rahayu ◽

Tani Haryadi ◽

Nur Khasanah ◽

Havis Aravik

Keyword(s):

Legal System ◽

Legal Consciousness ◽

The Political ◽

Philosophical Approach ◽

Legal Development ◽

National Legal System ◽

The Law ◽

The Impact ◽

Law Making ◽

The Ideal

The political direction of the law in Indonesia in the development of national law simplifies legislation. The scope of national legal development is not only through legislation. There is the functionalization of the law that lives in society. The purpose of the research describes the political urgency of law in the development of national law and reviews the political direction of national law development law. This research uses a philosophical approach, namely to examine the law from the ideal side in the form of an idea of the direction of national law politics in the future. The results of this study show that the politics of law is necessary to provide direction in the development of national law. Each country has a legal political direction whose role as the basic policy of state organizers to determine the direction, shape, and content of the law to be established. Legal politics as a strategy of the formation process, as well as the implementation of laws based on the national legal system to achieve the goals and ideals of the state. The political direction of the law in Indonesia in the development of national law simplifies legislation. The scope of the development of the national legal system can be through legislation and functionalization of the living law. The political direction of the law in Indonesia in the development of national law simplifies the process of legislation. The impact will only be a successful legal state in law-making, but weak in law in action. The implication of this study is to expand the political direction of national law which includes the functionalization of the living law. By functionalizing "the living law", the resulting law is rooted in the legal consciousness of society.

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Legal Pluralism within The Space of Sharia: Interlegality of Criminal Law Traditions in Aceh, Indonesia

SAMARAH Jurnal Hukum Keluarga dan Hukum Islam ◽

10.22373/sjhk.v5i1.9303 ◽

2021 ◽

Vol 5 (1) ◽

pp. 426

Author(s):

Dedy Sumardi ◽

Ratno Lukito ◽

Moch Nur Ichwan

Keyword(s):

Civil Rights ◽

Criminal Law ◽

Legal System ◽

Islamic Law ◽

Customary Law ◽

Legal Tradition ◽

Legal Traditions ◽

National Legal System ◽

Psychological Pressure ◽

Women And Children

This article aims to analyze various legal traditions working within the implementation of Islamic law after special autonomy in Aceh. Although Aceh's legal system follows the national legal system derived from civil law, diverse legal traditions still exist. The scope of this study is limited to the interaction of Aceh's legal traditions by taking the construction of juvenile and immoral criminal law and describing the social authorities who also operate the legal tradition to the parties in the case. This study presents the results using a case study model. Data obtained from interviews and documentation, analyzed using an interlegality approach. Based on the results of data analysis, it was found that the dialectic of legal traditions is determined by the role of actors acting as companions for victims to ensure that the rights of victims are not neglected. The traditions of Islamic law, customary law, and laws for protecting women and children are used interchangeably. The effort to combine these three legal traditions was carried out to obtain justice and guarantee the fulfillment of the victim's civil rights, such as the right to continue education, to relieve the trauma caused by the psychological pressure. The amalgamation of legal traditions in Aceh is an effective way to achieve justice for women and children and the construction of new laws to develop a national legal system that favors the interests of victims.

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Positivisasi Syariah di Indonesia, Legalisasi atau Birokratisasi?

Jurnal Konstitusi ◽

10.31078/jk1537 ◽

2018 ◽

Vol 15 (3) ◽

pp. 592

Author(s):

Pepen Irpan Fauzan ◽

Ahmad Khoirul Fata

Keyword(s):

Legal System ◽

Islamic Law ◽

The Body ◽

Positive Law ◽

National Legal System ◽

The Law ◽

Islamic Society ◽

The Ideal

Tulisan ini mengkaji pemberlakuan hukum syariah sebagai bagian dari hukum nasional Indonesia. Ada dua permasalahan pokok yang dibahas: pertama, bagaimanakah posisi hukum Islam dalam tubuh hukum nasional? Kedua, apakah legalisasi syariah telah mencerminkan idealitas hukum syariah bagi masyarakat Islam Indonesia? Untuk membahas dua permasalahan ini, penulis memfokuskan pada UU tentang Zakat, wakaf dan haji. Dari kajian yang penulis lakukan, dapat disimpulkan beberapa hal: pertama, keberadaan UU terkait zakat, wakaf dan haji merupakan perwujudan penerimaan sistem hukum Indonesia terhadap pemberlakuan hukum Islam sebagai bagian integral dari hukum nasional. Kedua, meski telah masuk dalam sistem hukum nasional, namun UU tentang zakat, wakaf dan haji mempunyai kekuatan dan kelemahan. Kekuatannya terletak bahwa hukum Islam telah menjadi hukum positif, sehingga pemberlakuannya menjadi mutlak di tengah masyarakat. Kelemahannya, UU itu lebih menitikberatkan pada persoalan administratif, dari pada mandatory. Konsekuensinya, UU tersebut tidak lebih dari sekedar birokratisasi-syari’ah.This paper examines the implementation of sharia as part of Indonesian national law. There are two main issues that are discussed: first, what is the position of Islamic law in the body of national law? Second, does the legalization of sharia reflect the ideal of shariah for Indonesian Islamic society? To discuss the two issues, the authors focus on the Law on Zakat, wakaf and hajj. From the writer's study, it can be concluded: First, the existence of the zakat, wakaf and hajj laws is the embodiment of acceptance of Indonesian legal system towards the implementation of Islamic law as an integral part of national law. Second, although it has been included in the national legal system, the Law of zakat, wakaf and hajj has strengths and weaknesses. Its strength lies in that Islamic law which has become a positive law, so its enforcement becomes absolute in society. The weakness is that the Law focuses on administrative matters rather than mandatory. Consequently, the law is nothing more than a shari'ah-bureaucratization.

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EKSISTENSI HUKUM WARIS DI INDONESIA: ANTARA ADAT DAN SYARIAT

Asy-Syari ah ◽

10.15575/as.v18i1.656 ◽

2015 ◽

Vol 18 (1) ◽

Author(s):

Komari Komari

Keyword(s):

Islamic Law ◽

East Asian ◽

Colonial Period ◽

Customary Law ◽

The Political ◽

Inheritance Law ◽

Muslim Society ◽

Western Law ◽

The Government ◽

Asian People

This paper explains about the application of inheritance law in Indonesia which is strongly influenced by three law systems such as Islamic law, customary law, and Western law. At the beginning of Islam in Indonesia, Islamic law is very dominant in the implementation of Islamic inheritance law which is intergrated with culture and tradition among Muslim society. In Colonial period, the government of Dutch East Hindia started to establish Western law for European and East Asian people. But for the Muslim citizens in Indonesia was implementting the combination of Islamic law and customary law. In the independence period, the political of law has been changed through unification and codification of Islamic law into the Indonesia rules formally, including in the application of Islamic inheritance law. As long as this policy, Islamic inheritance law in Indonesia has a characteristic of the combination between Islamic law and customary law.

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PELUANG HUKUM PIDANA ISLAM DALAM PEMBENTUKAN HUKUM PIDANA NASIONAL DI INDONESIA

JURNAL HUKUM DAS SOLLEN ◽

10.32520/das-sollen.v1i4.338 ◽

2018 ◽

Vol 1 (4) ◽

Author(s):

Fitri Wahyuni

Keyword(s):

Criminal Law ◽

Legal System ◽

Islamic Law ◽

Civil Law ◽

Legal Environment ◽

Positive Law ◽

National Legal System ◽

The Future ◽

Civil Laws ◽

Islamic Civilization

Islamic law is prescribed by Allah SWT with the aim of realizing and realizing and protecting the benefit of humanity, both for the benefit of individuals, society or both. But Islamic criminal law is not understood correctly and deeply by society, even by the Islamic community itself. in the meantime, the position of Islamic law in the field of civilization has been broadly established in positive law, whether it is an element of influence, or as a modification of religious norms, which are formulated in civil laws and regulations, or which are covered by a substantial legal environment. Law No. 7 of 1989 concerning religious justice. Whereas Islamic criminal law has not yet gotten a place like the positive law of Islamic civilization. Whereas Islamic criminal law has the same opportunities as civil law in the national legal system based on three factors, namely philosophy, sociology and juridical. In addition to the three factors above, there are opportunities described in this study so that Islamic criminal law has the opportunity to establish national criminal law in the future

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EKSISTENSI HUKUM ISLAM DAN HUKUM ADAT DALAM SISTEM HUKUM NASIONAL

Jurnal Ilmiah Al-Syir ah ◽

10.30984/as.v14i2.370 ◽

2017 ◽

Vol 14 (2) ◽

Author(s):

Abdurrahman Konoras

Keyword(s):

Legal System ◽

Islamic Law ◽

Customary Law ◽

Legal Systems ◽

Left Behind ◽

National Legal System

Islamic Law and Customary Law is part of the national legal system in addition to some other legal systems that also give meaning and role. But as a system and legal system, Islamic Law and Customary Law show a clear separation.Thus, both are standing alone and independent. The continuing development of both shows which of them can continue to exist and which of them is increasingly left behind or even reduced in terms of role.

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Tradition of Hileyiya: The Interaction Between Religion and Traditions in Gorontalo in Sociology of Islamic Law Perspective

Analisa Journal of Social Science and Religion ◽

10.18784/analisa.v22i1.141 ◽

2015 ◽

Vol 22 (1) ◽

pp. 57

Author(s):

Rizal Darwis

Keyword(s):

Qualitative Research ◽

Islamic Law ◽

Customary Law ◽

Religious Law ◽

Review Finding ◽

The Dead ◽

Western Law ◽

Document Review ◽

Funeral Ceremony ◽

Descriptive Qualitative

Interaction between tradition and religion in Indonesia cannot be denied. Historically, the development of national law was based on three difference laws: customary law, western law (particularly Dutch law), and Islamic law. This affects on the acceptance of the tradition that does not contradict with the religious law. This paper examines the tradition of hileyiya or funeral ceremony which is prominent among Gorontalo’s society from the sociology of Islamic law perspective. It is a descriptive qualitative research and the data was collected using observation, interviews, and document review. Finding of this study revealed that tradition of hileyiya consisting of the reciting of the Qur’an, tahlil, tahmid, shalawat and dzikir has become a legacy for Gorontalo’s society. In the sociology of Islamic law perspective, this practice provides various benefits to the dead family and the visitors. For instance, the benefits of reciting the Qur’an believed can be passed on to the dead, serve to tranquil the dead family, and remind people about the death. It can be regarded as al-urf-shahih (and it was legitimized by the basis of Islamic law as al-adat al-muhakkamah (customs can be law).

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Peradilan Agama sebagai Penegak Hukum Islam di Indonesia

Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam ◽

10.24252/al-qadau.v6i1.9483 ◽

2019 ◽

Vol 6 (1) ◽

pp. 119

Author(s):

Andi Intan Cahyani

Keyword(s):

Islamic Law ◽

Customary Law ◽

Positive Law ◽

Second Amendment ◽

Religious Law ◽

Statutory Law ◽

The Law ◽

Religious Courts

Keberadaan Pengadilan Agama sebagai pengadilan Islam limitatif mempengaruhi masyarakat Islam untuk mendapatkan keadilan. Dengan demikian, adanya Undang-Undang 50 Tahun 2009 atas perubahan kedua Undang-Undang No.7 Tahun 1989 tentang Peradilan Agama, Menjadi tongak supremasi hukum peradilan Agama di Indonesia. Sumber hukum Pengadilan Agama secara garis besar terdiri dari sumber hukum materil yang bersumber dari hukum Islam dan hukum materil yang terikat dengan Undang-Undang Nomor 50 Tahun 2009 atas perubahan kedua Undang-Undang Nomor 7 Tahun 1989 tentang Peradilan Agama dan sumber hukum formil adalah sumber hukum yang terdiri dari hukum perundang-undangan, hukum kebiasaan, hukum yurisprudensi, hukum agama dan hukum adat yang dinyatakan sebagai hukum positif. Kewenangan memeriksa, memutuskan dan menyelesaikan Perkara di tingkat pertama antara orang-orang yang beragama Islam merupakan tanggung jawab Pengadilan Agama yang didasari atas kewenangan relatif dan kewenangan absolut. The existence of the Religious Court as an Islamic court that limits the influence of the Islamic community to obtain justice. Thus, the existence of Law Number 50/2009 on the second amendment to Law Number 7/1989 concerning the Religious Courts, has become a pillar of the supremacy of the law of the Religious Courts in Indonesia. The legal source of the Religious Courts in general consists of material legal sources sourced from Islamic law and material law which are bound by Law Number 50/2009 concerning the second amendment to Law Number 7/ 1989 concerning Religious Courts and formal legal sources are sources of law which consists of statutory law, customary law, jurisprudential law, religious law and customary law which are stated as positive law. The authority to examine, decide and settle cases in the first level among people who are Muslim is the responsibility of the Religious Court which is based on relative authority and absolute authority

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IMPLEMENTASI HUKUM WARIS MINANGKABAU PADA MINANG PERANTAU (Studi pada Ikatan Keluarga Minang Kota Depok)

CIVICS: Jurnal Pendidikan Pancasila dan Kewarganegaraan ◽

10.36805/civics.v3i1.514 ◽

2019 ◽

Vol 3 (1) ◽

Author(s):

Nurul Febrianti

Keyword(s):

Quantitative Methods ◽

Islamic Law ◽

Customary Law ◽

Inheritance Law ◽

Research Results ◽

Positive Law ◽

Family Patterns ◽

Empirical Information ◽

Religious Law ◽

Existing Data

ABSTRACT This study aims to obtain empirical information about the implementation of Minangkabau inheritance law towards Minang settled foreigner in Minang Family Association (IKM) Depok City. This study uses quantitative methods and extension of existing data, interviews, and documentation. Based on research results show the community of settled foreigner in IKM Depok city over low treasures or livelihoods vary in the practice of inheritance law. The heirs in Minangkabau inheritance law in the livelihoods of this study are four groups. First, the heirs who use Islamic law, which women get half of men. Secondly, the heirs are equally distributed inheritance rights of each child. Third, women get more than men. Fourth, heirs for women only, so all the livelihood of parents is delegated only for women. So it can be concluded that the implementation of Minangkabau inheritance law in Minang settled foreigner in IKM Depok City vary. This difference occurs because the background of the pattern of life and mindset within each family. Patterns of life and mindset that make a person or family apply inheritance law according to customary law, religious law, or positive law. Keywords: inheritance law, Minangkabau inheritance law, Minang settled foreigner ABSTRAK Penelitian ini bertujuan untuk memperoleh informasi empiris mengenai implementasi hukum waris Minangkabu pada Minang perantau di Ikatan Keluarga Minang (IKM) Kota Depok. Penelitian ini menggunakan metode kuantitatif dan pengumpulan data dilakukan dengan observasi, wawancara, dan dokumentasi. Berdasarkan hasil penelitian menunjukkan masyarakat Minang perantau di IKM Kota Depok pada harta pusaka rendah atau mata pencaharian berbeda-beda dalam melaksanakan hukum waris. Ahli waris dalam hukum waris Minangkabau pada mata pencaharian dalam penelitian ini terdapat empat kelompok. Pertama, ahli waris yang menggunakan hukum Islam, yakni perempuan mendapatkan setengah dari laki-laki. Kedua, ahli waris dibagi sama rata hak warisnya setiap anak. Ketiga, anak perempuan mendapatkan lebih banyak daripada anak laki-laki. Keempat, ahli waris hanya pada anak perempuan saja, jadi seluruh harta pencaharian orang tuanya dilimpahkan ke anak perempuan saja. Maka dapat disimpulkan bahwa imlementasi hukum waris Minangkabau pada Minang perantau di IKM Kota Depok berbedabeda. Perbedaan ini terjadi karena latar belakang dari pola hidup dan pola pikir di dalam setiap keluarga. Pola hidup dan pola pikir yang membuat seseorang atau keluarga menerapkan hukum waris sesuai dengan hukum adat, hukum agama, atau hukum positif. Kata kunci: hukum waris, hukum waris Minangkabau, Minang perantau

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