scholarly journals Pemberlakuan Diversi terhadap Anak di Pengadilan Negeri Jember dalam Perspektif UUPA dan Fiqh Jinayah

2021 ◽  
Vol 1 (2) ◽  
Author(s):  
Aisyah Fitri Kholifah
Keyword(s):  
Restorative Justice ◽  
Islamic Law ◽  
Psychological Trauma ◽  
Vital Role ◽  
District Court ◽  
Social Changes ◽  
Small Child ◽  
Legal Certainty ◽  
Small Children ◽  
To Receive

Children are an inseparable part of the sustainability of a nation and state. Therefore children need to receive protection from any social changes that significantly affect children's values, behavior, and development. Not infrequently, there are cases where a child commits a crime. The concept of restorative justice through diversion has a vital role in legal certainty and guarantee for children not only in the present but also in the future for the welfare of the child's life. This is in line with the Islamic Sharia, which views that small children do not have the ability to think perfectly in the actions they take. So in his motions, a small child cannot be punished like an adult who commits a crime or offense. Therefore, even in Islamic law, the perpetrators of child crimes also receive forgiveness with specified conditions and criteria. This research was conducted at the Jember District Court. Research shows that; The implementation of the application of the approach through the concept of restorative justice has been very effective in preventing bad possibilities that will happen to the child's future or psychological trauma to the child. However, this concept certainly still protects the interests and justice of victims. In the research on the implementation of the restorative justice concept that the writer did in the field, there were still several obstacles in terms of victim diversion agreement so that the case was continued to the criminal justice Criminal acts committed by children that can be resolved with diversion are criminal acts that carry a sentence of fewer than seven years and are not a repetition of the criminal act.

scholarly journals Implementasi maqasid al-shari’ah sebagai solusi problematika sosial dan kemasyarakatan kontemporer

2017 ◽  
Vol 17 (1) ◽  
pp. 1
Author(s):  
A. Bahruddin
Keyword(s):  
Social Control ◽  
Human Dignity ◽  
Islamic Law ◽  
Legal Protection ◽  
Social Changes ◽  
Legal Certainty ◽  
The Social ◽  
The World ◽  
The Law ◽  
The Times

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.

scholarly journals LEGACY IN DIFFERENT RELIGION AND THE IMPLEMENTATION OF WAJIBAH HERITAGE AGAINST NON MOSLEM HEIR IN INDONESIAN

2020 ◽  
Vol 5 (1) ◽  
pp. 8-15
Author(s):  
I Nyoman Sujana
Keyword(s):  
Islamic Law ◽  
Legal Certainty ◽  
Legal Research ◽  
Conceptual Approach ◽  
Kinship System ◽  
Relationship Of ◽  
To Receive ◽  
The Relationship ◽  
Religious Differences ◽  
Good Deeds

This study examines more deeply about the judge's consideration in establishing a Muslim as an heir of the assets of a non-Muslim heir in Indonesia, and why wajibah must be chosen as a solution in providing inheritance to non-Muslim heirs in Indonesia. This research is a normative legal research by using statute approach conceptual approach and case approach. The result showed that firstly the judges' considerations that deviate from the Word of the Prophet (peace be upon him): "It is not right for a Muslim to inherit unbelievers, nor do infidels inherit Muslims" is based on the values of justice and legal certainty regarding the rights of heirs to the inheritance arising from the relationship of the heirs arising from the relationship kinship that is so close and peaceful despite different beliefs/different religions, the ability of Muslim heirs to receive inheritance from non-Muslim heirs will bring more kemashalatan (goodness) for Islam. By leaving the inheritance of non-Muslim heirs to Muslim heirs, it will safeguard these assets to bring good deeds in accordance with the teachings in Islam. Secondly, mandatory wills are chosen as a way out in giving inheritance to non-Muslim heirs, because the heir does not leave a will or grant during his lifetime to non-Muslim heirs, so that for the sake of fairness, usefulness and legal certainty, the judge with his authority has the authority to determine compulsory testaments to non-Muslim heirs. Because the kinship system in Islamic law is more important when compared to religious differences as a barrier to inheritance.

scholarly journals KEDUDUKAN HARTA WARISAN DARI PEWARIS NON MUSLIM DAN PENERAPAN WASIAT WAJIBAH BAGI AHLIWARIS NON MUSLIM (Analisis Penetapan Pengadilan Agama Badung Nomor: 4/Pdt.P/2013/PA.Bdg Tanggal 7 Maret 2013)

2020 ◽  
Vol 16 (1) ◽  
pp. 25-37
Author(s):  
Kartika Herenawati ◽  
I Nyoman Sujana ◽  
I Made Hendra Kusuma
Keyword(s):  
Islamic Law ◽  
Legal Certainty ◽  
Legal Research ◽  
Community Based ◽  
Inheritance Law ◽  
The Will ◽  
Sense Of Justice ◽  
To Receive ◽  
Religious Differences

Religious differences are one of the things that can cause a person to not be able to receive inheritance. Similarly, as stated by Rasullah SAW. Badung religious court judges view that the Hadith is only a suggestion, not an order. In the hadith, it is not clear what infidels are not allowed to receive inheritance. While the Prophet Muhammad always distinguishes someone's disbelief class. In the verses of the Holy Qur'an does not emphasize the prohibition of inheriting mutual inheritance for heirs of different religions. The contents of the Compilation of Islamic Law also do not regulate exactly about inheritance rights for non-Muslim family members. So far it is still a hot topic that is always debated among Ulama and the community. Based on this problem, the Badung Religious Court through its stipulation Number: 4/Pdt.P/201/PA.Bdg dated 7 March 2013 made a breakthrough in Islamic inheritance law, namely establishing Muslims as heirs of apostate heirs, as well as providing part of inheritance in forms of wills are mandatory for heirs of different religions. The formulation of the problem in this study is How is the legal logic of the Judge in the determination of Number: 4/Pdt. /2013 PA.Bdg dated 7 March 2013 related to the settlement of cases of inheritance of different religions and the application of mandatory wills as a way out? This research uses normative legal research methods. The author uses Gustav Radburch's legal goals theory which includes justice, expediency, and legal certainty. Based on the results of the study found that in the compilation of Islamic law does not regulate to whom the heir property that has lapsed can be given. Religious differences as a barrier to inheritance are specifically addressed to heirs. So it can be concluded that Muslim heirs can inherit the assets of non-Muslim heirs, but not vice versa. In this study, although non-Muslim heirs cannot inherit property from Muslim heirs, in order to fulfill a sense of justice and humanity, the non-Muslim heirs still obtain inheritance through compulsory wills whose processes are based on court decisions. The will is obliged to be determined as a way out in the delivery of inheritance to non-Muslim heirs because the heir has died, and there is no other way to be able to transfer the heir's assets to the non-Muslim heirs.Perbedaan agama merupakan salah satu hal yang dapat menyebabkan seseorang tidak bisa menerima harta warisan. Demikian seperti yang dihadistkan Rasullah SAW. Majelis Hakim pengadilan agama badung memandang Hadist tersebut hanya bersifat anjuran, bukan suatu perintah. Di dalam hadist tersebut tidak diperjelas lagi kafir yang bagaimana yang tidak diperbolehkan menerima harta warisan. Sementara Nabi Muhammad SAW selalu membedakan golongan kekafiran seseorang. Didalam ayat suci Al-Qur’an tidak menegaskan larangan saling mewarisi bagi ahli waris yang berbeda agama. Kandungan Kompilasi Hukum Islam, juga tidak mengatur secara pasti mengenai hak kewarisan bagi anggota keluarga non muslim. Sehingga sampai saat ini masih menjadi topik hangat yang selalu diperdebatkan di kalangan Ulama dan masyarakat. Atas permasalahan inilah maka Pengadilan Agama Badung melalui penetapannya Nomor: 4/Pdt.P/2013/PA.Bdg tanggal 7 Maret 2013 melakukan terobosan terhadap hukum kewarisan Islam, yaitu menetapkan orang muslim sebagai ahliwaris dari pewaris yang telah murtad, serta memberikan bagian harta warisan dalam bentuk wasiat wajibah kepada ahliwaris yang berbeda agama. Rumusan masalah dalam penelitian ini adalah Bagaimana logika hukum Hakim dalam penetapan Nomor: 4/Pdt.P/2013 PA.Bdg tanggal 7 Maret 2013 terkait penyelesaian kasus waris beda agama dan penerapan wasiat wajibah sebagai jalan keluarnya? Penelitian ini menggunakan metode penelitian hukum normatif. Penulis menggunakan teori tujuan hukum Gustav Radburch yang mencakup keadilan, kemanfaatan, dan kepastian hukum. Berdasarkan hasil penelitian ditemukan bahwa didalam kompilasi hukum Islam tidak mengatur kepada siapakah harta pewaris yang telah murtad dapat diberikan. Perbedaan agama sebagai penghalang untuk dapat mewarisi adalah khusus ditujukan kepada ahliwaris. Jadi dapat disimpulkan bahwa ahliwaris muslim dapat mewarisi harta pewaris non muslim, tetapi tidak sebaliknya. Dalam penelitian ini, meskipun ahliwaris non muslim tidak dapat mewarisi harta dari pewaris muslim, demi memenuhi rasa keadilan dan rasa kemanusiaan, ahliwaris non muslim tersebut tetap mendapatkan harta warisan melalui wasiat wajibah yang prosesnya berdasarkan penetapan pengadilan. Wasiat wajibah ditetapkan sebagai jalan keluar dalam pemberian harta warisan kepada ahliwaris non muslim karena pewaris telah meninggal dunia, dan tidak ada cara lain untuk dapat mengalihkan harta pewaris kepada ahliwaris yang non muslim.

Menakar Urgensi dan Masa Depan Legislasi Fiqih Produk Halal di Indonesia

2020 ◽  
Vol 14 (2) ◽  
pp. 177-190
Author(s):  
Siti Rohmah ◽  
Ilham Tohari ◽  
Moh. Anas Kholish
Keyword(s):  
Islamic Law ◽  
World Market ◽  
Legal Certainty ◽  
Muslim Countries ◽  
The World ◽  
Constitutional Protections

This article aims to identify and analyze the urgency and future of fiqh legislation for halal products in Indonesia. In addition, this article also aims to identify and analyze whether Law no. 33 of 2014 concerning the Guarantee of Halal Products is the result of authoritarianism in the name of Islamic law in Indonesia or is a constitutional guarantee for the majority of Muslims. The conclusion of this study shows that the effort to enact the jurisprudence of halal products through the Halal Product Guarantee Law is a constitutional necessity for Indonesian citizens who are predominantly Muslim. The regulation of halal certification in the Halal Product Guarantee Law is a form of legal certainty and constitutional protections for the majority of Muslims as consumers in Indonesia. In addition, the existence of the Halal Product Guarantee Law is also considered to provide benefits economically, socially, and healthily, which applies universally regardless of religion. Even the accusation that the Halal Product Guarantee Law is a product of authoritarianism that harms non-Muslims cannot be justified. Because the producers of food and medicine that are widely circulating in supermarkets and mini-markets in Indonesia are actually non-Muslim owners. Even with this halal certification, their products can enter the world market, especially in Muslim countries.

(In)visible perceptions of objects (‘things’) during early transitions: Intertwining subjectivities in ECEC

2021 ◽  
pp. 146394912110279
Author(s):  
E Jayne White ◽  
Fiona Westbrook ◽  
Kathryn Hawkes ◽  
Waveney Lord ◽  
Bridgette Redder
Keyword(s):  
Early Childhood ◽  
New Zealand ◽  
Early Childhood Education ◽  
Vital Role ◽  
New Materialism ◽  
Object A ◽  
Childhood Education ◽  
Mediating Tools ◽  
Teachers And Parents ◽  
To Receive

Objects in early childhood education (ECEC) experiences have begun to receive a great deal more attention than ever before. Although much of this attention has emerged recently from new materialism, in this paper we turn to Merleau-Ponty’s phenomenological concern with the (in)visibility of ‘things’ to illuminate the presence of objects within infant transitions. Drawing on notions of écart and reversibility, we explore the relational perceptions objects are bestowed with on the lead up to, and first day of, infant transitions. Recognizing the intertwining subjectivities that perceive the object, a series of videos and interviews with teachers and parents across three ECEC sites in Australia and New Zealand provided a rich source of phenomenological insight. Our analysis reveals objects as deeply imbued anchoring links that enable relational possibilities for transitions between home and ECEC service. Visible and yet invisible to adults (parents and/or teachers) who readily engage with objects during earliest transitions, the significance of things facilitates opportunities to forge new relationships, create boundaries and facilitate connections. As such, our paper concludes that objects are far more than mediating tools, or conceptual agents; they provide an explicit route to understanding with potential to play a vital role in supporting effective early transitions when granted visibility within this important phenomenon.

scholarly journals Education and social support: do migrants benefit as much as natives?

2020 ◽  
Vol 8 (1) ◽  
Author(s):  
Jana Brandt ◽  
Kyra Selina Hagge
Keyword(s):  
Social Support ◽  
Personal Development ◽  
Human Life ◽  
Well Being ◽  
Vital Role ◽  
Cross Sectional ◽  
Support Providers ◽  
Appraisal Support ◽  
Migration Experiences ◽  
To Receive

Abstract Education and having access to social support play a vital role in the human life. Integrated and better-educated people demonstrate an increased personal health and well-being. Social isolation, on the contrary, can affect not only the personal development, but also pertains to society. These topics are especially relevant in the current migration debate. Our paper examines the link between schooling and the individuals’ probability to receive different types of social support, in particular emotional, instrumental, informational, and appraisal support. Using logit and ordinal logit regressions on cross-sectional micro-data provided by the SOEP, we distinguish between two subgroups, the native population and people who migrated to Germany. Our findings confirm that higher levels of education increase the probability to access social support as well as the number of support providers in the network. Migrants are disadvantaged when it comes to the access of social support. However, our results suggest no significant negative returns to education for people with migration experiences.

Mandatory Compensation Orders for Crime Victims and the Rhetoric of Restorative Justice

2003 ◽  
Vol 36 (1) ◽  
pp. 60-76 ◽  
Author(s):  
Kate Warner ◽  
Jenny Gawlik
Keyword(s):  
Criminal Justice ◽  
Criminal Justice System ◽  
Restorative Justice ◽  
Justice System ◽  
Public Support ◽  
Crime Victims ◽  
Property Damage ◽  
Victims Of Crime ◽  
To Receive ◽  
Legislative Measures

Increased recognition of the need for victims of crime to be integrated into the criminal justice system and to receive adequate reparation has led, in a number of jurisdictions, to legislative measures to encourage the greater use of compensation orders. The Sentencing Act 1997 (Tas) (which came into force on 1 August 1998) went further and made compensation orders compulsory for property damage or loss resulting from certain crimes. This article shows that this measure has failed victims and argues that they have been used in the service of other ends. Mandatory compensation orders are a token gesture repackaged as restorative justice to gain public support for the administration of the criminal justice system.Ways in which compensation orders could be made more effective and the possibilities of accommodating restorative compensation into a conventional criminal justice system are explored.

scholarly journals The Position of Women's Heritage Rights in the Context of Islamic Heritage in Indigenous Mandailing in Sipirok District, Tapanuli Selatan Regency

2020 ◽  
Vol 3 (1) ◽  
pp. 531-539
Author(s):  
Muhammad Yusuf Siregar ◽  
Risdalina Risdalina ◽  
Sriono Sriono
Keyword(s):  
Islamic Law ◽  
Legal Aspects ◽  
Customary Law ◽  
Legal Basis ◽  
Inheritance Law ◽  
The Republic ◽  
The Right ◽  
To Receive ◽  
Inheritance Laws

This study aims to analyze the legal aspects of the Position of Inheritance Rights of Girls in the Context of Islamic Inheritance in Indigenous Mandailing in Sipirok District, South Tapanuli Regency. This research is empirical normative namely research by looking at existing conditions in the field by linking the source of Islamic Law and the legal source of Regulations in force in the Republic of Indonesia. The benefits to be received from the results of this study are to determine the Position of Inheritance of Girls in the Context of Islamic Law and Regulations in Indonesia and the Position of Inheritance of Girls in the Context of Islamic Inheritance in Mandailing Customs in Sipirok District, South Tapanuli Regency, the results of the study stated that In Islamic Inheritance Law strongly recognizes the position of the daughter in receiving inheritance with a strong legal basis in accordance with the al-Qur’an. In Islamic Inheritance Laws, a daughter has a position as Nasabiyah's heir so that she has the right to receive inheritance. In the Mandailing customary inheritance law in Sipirok Mandailing Natal, the position of a daughter is considered as an heir when a male heir is found, but if the girl is a mere woman, the woman is not entitled to inheritance from her parents. The distribution of inheritance in the Mandailing Inheritance law in Sipirok Mandailing Natal uses local customary law, as a basis for the distribution of inheritance which is still being realized in the Community.

scholarly journals الفتاوى المعاصرة في حكم نقل الزكاة من بلد إلى بلد آخر

2018 ◽  
Vol 3 (1) ◽  
pp. 127-153
Author(s):  
عزمان عبد الرحمن
Keyword(s):  
Normal Level ◽  
Islamic Law ◽  
Daily Life ◽  
Vital Role ◽  
Clear Picture ◽  
Kuala Lumpur ◽  
Muslim Community ◽  
Local Society

Fatwa is an explanation on Islamic ruling, which is needed by local society in facing new issues, as a solution in accordance with Shariah. It also plays a vital role to clarify the confusions and misunderstandings that happen in Muslim community. The solutions offered by Fatwa would satisfy the curiosity and internal feeling of Muslim in their daily life. This article will discuss the concept of fatwa and the challenges of its enforcement according to ‘The Administration of Islamic Law (Federal Territory) Act’. Besides, the writer would also identify the relevant authority body which has been given power by the aforementioned Act to enforce the issued fatwa. The article would try to reveal some problems and challenges in enforcing fatwa. Based on writer’s observation, the standard of fatwa enforcement in Federal Territory of Kuala Lumpur is still below the normal level as it should to be. The number of officer in the Enforcement Division of Islamic Department is inadequate to make the fatwa as effective law. Hopefully, this article would give a clear picture to Muslim community on the reality of Fatwa enforcement in Federal Territory of Kuala Lumpur. Keywords :Flexibility, Zakat, Shariah, Contemporary, Asnaf ملخص تتميز الشريعة الإسلامية بالتكامل والشمول والرونة وصلاحيتها لأي زمان ومكان. والناس بحاجة إليها لتنظيم حياتهم وعلاقاتهم فيما بينهم وبالعالم من حولهم. وبإمعان النظر في هذا العصر يوجد أن هناك عدة مسائل وقضايا مستجدة حدثت ولم تكن موجودة في الاضي وهي بحاجة إلى بيان حكم الشريعة فيها وضبطها بقواعد. ونتيجة لهذا التطور السريع  من الأنظمة والأحكام -خاصة ما كان منها مبنيا ًفي حياة الناس، فإن كثيرا على العرف والصلحة- بحاجة إلى تديد. ومن بي تلك الأمور التي طرأ فيها كثير من الستجدات، مسألة الزكاة، التي هي ركن من أركان الإسلام المسة التي فرضها الله علينا في كتابه النزل على رسوله الأمي. وهناك العديد من القضايا العاصرة حول الزكاة وإدارتها وتنظيمها، خاصة ما يتعلق منها بجباية أموال الزكاة وصرفها والتي تتاج إلى بيان أحكامها وتفصيلها. ومنها قضية نقل الزكاة من بلد إلى بلد آخر حيث ظهرت هذه القضية بسبب وجود فائض في أموال الزكاة في بلد الزكي. ففي بعض الأحيان تبقى أموال للزكاة بعد أن قامت مؤسسة الزكاة بتوزيع جزء منها على الأصناف الثمانية كلها، فهل يتوجب على هذه الؤسسة في هذه الالة أن تقوم بتوزيع كل أموال الزكاة في بلد الزكي وذلك بإعطاء مبالغ كبيرة للمستحقي داخل البلد الذي تمت منه جباية الزكاة، أم يجوز لها أن تنقل بقية أموال الزكاة إلى بلد آخر حيث تعطى للمستحقي في ذلك  : َن ثلاثة مطالبِالبلد؟ هذا ما سيتم بيانه في هذا البحث الذي يتكون م الأول منها عن مفهوم نقل الزكاة، وثانيها عن حكم نقل الزكاة من بلد إلى بلد آخر. أما الثالث فعن فتاوى الفتي وآراء العلماء في حكم نقل الزكاة من بلد إلى بلد آخر كلمة الفتاحية : المرونة, الزكاة, الشريعة, المعاصرة, الأصناف

scholarly journals Perubahan Sosial, Ijtihad dan Dinamika Hukum Islam

2018 ◽  
Vol 4 (1) ◽  
pp. 63-76
Author(s):  
Salamah Eka Susanti
Keyword(s):  
Social Change ◽  
Social System ◽  
Social Dynamics ◽  
Islamic Law ◽  
Social Changes ◽  
Cultural Objects ◽  
The Road ◽  
The Social ◽  
Rapid Changes ◽  
The Law

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.

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