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Pertanggung Jawaban Hukum Anak Terhadap Tindak Pidana (Studi Komparasi Putusan Pengadilan Negeri) Muhammad Rizky Hasibuan; Maskufa Maskufa; Hotnidah Nasution
JOURNAL of LEGAL RESEARCH Vol 2, No 2 (2020)
Publisher : Faculty of Sharia and Law State Islamic University Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/jlr.v2i2.18757

Ada dua tujuan yang diharapkan dari penelitian ini yaitu: 1. Untuk mengetahui penerapan hukum di pengadilan terhadap anak yang melakukan tindak pidana. 2. Untuk mengetahui penyebab terjadinya disparitas putusan pengadilan dalam memutuskan kasus tindak pidana anak. Penelitian ini menggunakan jenis penelitian Normatif dan Empiris dengan pendekatan sosiologi hukum dan menggunakan studi komparasi putusan pengadilan Negeri. Sumber data yang digunakan yaitu putusan pengadilan negeri, Putusan Nomor: 41/Pid.Sus-Anak/2019/PN. Padang, Putusan Nomor: 1/Pid.Sus-Anak/2020/PN Tarutung, Putusan Nomor: 1/Pid.Sus-Anak/2019/ PN Masohi. Metode pengumpulan data dalam penelitian ini adalah melalui peraturan Perundang-undangan, buku-buku, artikel, laporan penelitian, dan jurnal hukum yang berkaitan dengan judul skripsi ini. Teknik pengolahan dan analisis bahan hukum yang digunkan ialah analisis data komparatif yakni membandingkan tiga putusan pengadilan tentang pertanggungjawaban anak terhadap tindak pidana yang dilakukan.Hasil penelitian yang diperoleh dalam tulisan ini yaitu: 1. Penerapan Hukum di Pengadilan terhadap anak yang melakukan tindak pidana terdiri dari pidana pokok dan pidana tambahan. 2. Terjadinya Disparitas Putusan pengadilan selain karena adanya ketentuan dalam Undang-Undang Kekuasaan Kehakiman yang memberi kebebasan bagi hakim dalam menjatuhkan sanksi pidana terhadap pelaku yang telah ditentukan oleh Undang-Undang, juga dilatarbelakangi oleh pertimbangan hakim terhadap fakta-fakta yang ditemukan dalam persidangan.Kata Kunci : Tanggung Jawab Hukum, Anak, Tindak Pidana

Access to Justice for Women and Children in Divorce Cases in the Indonesian Religious Courts Hotnidah Nasution; Ahmad Rifqi Muchtar
AHKAM : Jurnal Ilmu Syariah Vol 20, No 2 (2020)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v20i2.15702

This research aims to investigate access to justice for children and women in the Religious Court Decisions after the issuance of Circular Letter of Supreme Court No. 4 of 2016, Point 5 on Religious Chamber. This particular point states that the Religious Court can require a father to provide child maintenance if the child is under the custody of the mother. This is a normative study, with the data obtained from interviews and 150 Religious court decisions. These decisions are issued by the Religious Courts of East Jakarta and Central Jakarta from 2015-2017. The examination of those Decisions reveals that most of the decisions on divorce do not mention any stipulation about child maintenance. This means that the Supreme Court Circular No. 4 of 2016 has not been able to protect children rights in the case of divorce, as well as women’s rights. From the court used in this study, only 14% that require the fathers to provide child maintenance after divorce. This percentage is almost similar to the decisions issued before the issuance of the Circular, which only 12% in 2016, and 14% in 2017. AbstrakPenelitian ini bertujuan untuk mengetahui akses keadilan bagi anak dan perempuan dalam Putusan Pengadilan Agama pasca terbitnya Keputusan Mahkamah Agung Nomor 4 Tahun 2016 Poin 5 tentang Kamar Beragama. Dalam poin khusus ini disebutkan bahwa Pengadilan Agama dapat meminta seorang ayah untuk mengasuh anak jika anak tersebut berada di bawah asuhan ibunya. Penelitian ini bersifat normatif, dengan data diperoleh dari wawancara dan 150 putusan Pengadilan Agama. Putusan-putusan tersebut dikeluarkan oleh Pengadilan Agama Jakarta Timur dan Jakarta Pusat dari tahun 2015- 2017. Berdasarkan pemeriksaan terhadap Putusan tersebut, sebagian besar Putusan perceraian tidak menyebutkan ketentuan tentang pengasuhan anak. Artinya, Surat Edaran Mahkamah Agung Nomor 4 Tahun 2016 belum mampu melindungi hak anak dan hal perempuan dalam kasus perceraian. Data pengadilan yang digunakan dalam penelitian ini, menyebutkan hanya 14% yang mewajibkan ayah untuk mengasuh anak setelah perceraian. Persentase ini hampir sama dengan keputusan yang dikeluarkan sebelum keluarnya keputusan tersebut, yaitu hanya 12% pada 2016, dan 14% pada 2017.

Kecenderungan Masyarakat Memilih Lembaga Penyelesaian Sengketa Ekonomi Syariah. Nurhasanah Nurhasanah; Hotnidah Nasution
AHKAM : Jurnal Ilmu Syariah Vol 16, No 2 (2016)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v16i2.4457

The People’s Choice in The Completion of Sharia Economic Dispute. Background research is the fact that lack of sharia economic cases filed and decided by the institution of litigation and non-litigation. This research is exploratory research that uses a qualitative approach to explore facts sharia law in an economic context. Data in the form of a questionnaire/questionnaire is processed only to describe the percentage of sharia economic community propensity choose dispute resolution institutions. This description is preliminary data that drove researchers to explore the points required questions in the interview. Mismatch between quantitative data processed by the facts on the ground shows that people choose a wide selection of sharia economy in resolving disputes.DOI: 10.15408/ajis.v16i2.4457

PENETAPAN CUCU SEBAGAI ANAK ANGKAT DAN IMPLIKASINYA TERHADAP MASALAH WARIS Hotnidah Nasution
AHKAM : Jurnal Ilmu Syariah Vol 14, No 1 (2014)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v17i1.1244

Determination of Grandson as Adopted Child and its Implications for Inheritance. An application for adoption by an Indonesian Muslim citizen of a Indonesian Muslim child was submitted to the religious court. In the determination the court found a situation where an adopted child was the biological grandchild of the applicant. The method used in this study was normative legal research. The data was analyzed with qualitative methods and explained descriptively. Research results conclude that the grandchild who was the adopted child became an heir through the washiyyah wâjibah to receive at most one third of the inheritance. If the adopted child (grandchild) serves as a substitute heir, then he is not entitled to the last will and testament unless the other heirs agree.DOI: 10.15408/ajis.v14i1.1244

IMPLEMENTATION OF THE PRINCIPLE OF ULTRA PETITUM PARTIUM IN DECIDING CHILDREN LIVELIHOOD IN DIVORCE LAWSUIT IN RELIGIOUS COURTS Hotnidah Nasution
AHKAM : Jurnal Ilmu Syariah Vol 18, No 1 (2018)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v18i1.7488

This study analyzes 64 decisions of the South Jakarta Religious Courts, issued in 2011-2013, to see how ultra petitum partium principle is used to settle a child support claim in a divorce case. Child protection lawsuit is a legal solution given by the law to force fathers to carry out their obligations to fulfil their children's livelihood. In the Religious Courts, the case can be done simultaneously with a divorce case or done separately. In this study, the author argues that in deciding children’s livelihood claims, judges in the Religious Courts, besides having to comply with the applicable procedural law, should also follow basic principles applied in the General Court. This is based on article 54 of Law No. 7 of 1989 (amended by Law No. 3 of 2006 and Law No. 50 of 2009). One of the principles is ultra petitum partium, in which the judges are prohibited from deciding a matter that is not stated in the lawsuit or decide more than what is demanded. From 64 decisions, 60 of them applied the ultra petitum partium principle. In this case, none of them decided to order the fathers to pay for children supports, even though the posita mentions that children were born during their marriage, and the children are with the mothers.

Understanding the Rights of Wife in The Law Number 1 of 1974 About Marriage Among the Terrorist Wives in Central Java Rosdiana Rosdiana; Hotnidah Nasution
Jurnal Cita Hukum Vol 8, No 1 (2020)
Publisher : Fakultas Syariah dan Hukum, UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/jch.v8i1.14432

AbstractThe terrorist or ex-terrorist wives in Solo Central Java have experienced diverse conditions after their husband officially becomes a terrorist prisoner. The Rights of Wife in Law No. 1 of 1974 about Marriage among terrorist wives in Solo have sharpened the analysis on how their level of perception of the wife rights that regulated by Law No. 10 of 1974. This study aims to reveal the reality of cases that take place with terrorist wifes related to the fulfilment of their rights as a wife regulated by law, and to categorize their marital status related to the validity in a positive law (whether the marriage is registered or not in The Office of Religious Affairs/KUA). Besides, this paper also wants to explore the terrorist wife’s understanding who are legally married in KUA regarding their rights which are highly protected by the law. This research uses a qualitative method which aims to find concept and theory, and library research by applying the empirical or sociological legal approach. Data used are Primary Data, namely the terrorist prisoner’s wives in Solo Central Java, and secondary data from the Marriage Law (Law No. 1 of 1974), Compilation of Islamic Law (KHI), books, journals, articles, doctrine of legal experts, and the result of other papers and research related to the problem that become the subject in this research discussion. After analyzing and interpreting the existing data, it can be concluded that the terrorist prisoner wives in Solo Central Java have a fairly good understanding of their rights as wives regulated in Law No. 1 of 1974. If there are rights that unfulfilled by the husband, they will accept as sincerity attitude towards the husband status who becomes a prisoner. Keywords: Understanding, wife's rights, Terrorist Prisoner’s Wives AbstrakPara istri teroris atau mantan teroris di Solo telah mengalami kondisi yang beragam setelah suami mereka secara resmi menjadi tahanan teroris yang telah tinggal di penjara. Hak-Hak Istri dalam UU No. 1 tahun 1974 tentang Perkawinan di antara istri-istri teroris di Solo telah mempertajam analisis tentang bagaimana tingkat persepsi mereka tentang hak-hak istri yang diatur oleh UU No. 10 tahun 1974. Penelitian ini bertujuan untuk mengungkap kenyataan dari kasus-kasus yang terjadi dengan istri-istri teroris terkait dengan pemenuhan hak-hak mereka sebagai seorang istri yang diatur oleh hukum, dan untuk mengkategorikan status perkawinan mereka terkait dengan validitas dalam hukum positif (apakah pernikahan terdaftar atau tidak di Kantor Urusan Agama (KUA)). Selain itu, makalah ini juga ingin mengeksplorasi pemahaman istri teroris yang menikah secara resmi di KUA tentang hak-hak mereka yang sangat dilindungi oleh hukum. Penelitian ini menggunakan metode kualitatif yang bertujuan untuk menemukan konsep dan teori, dan penelitian kepustakaan dengan menerapkan pendekatan hukum empiris atau sosiologis. Sumber data yang digunakan adalah Data Primer, yaitu istri-istri tahanan teroris di Solo, dan data sekunder dari UU Perkawinan (UU No. 1 tahun 1974), Kompilasi Hukum Islam (KHI), buku, jurnal, artikel, pandangan ahli hukum, dan hasil tulisan dan tulisan lain yang berkaitan dengan masalah yang menjadi subjek dalam diskusi penelitian ini. Setelah menganalisis dan menafsirkan data yang ada, dapat disimpulkan bahwa para istri napi teroris di Jawa Tengah memiliki pemahaman yang cukup baik tentang hak-hak mereka sebagaimana para istri diatur dalam UU No. 1 tahun 1974. Jika saja ada hak yang tidak dijamin oleh mereka untuk kewajiban yang tidak terpenuhi oleh suami, maka itu disebabkan oleh sikap ketulusan mereka terhadap status suami yang menjadi tahanan.Kata Kunci: Pemahaman, hak-hak istri, Istri Tahanan Teroris АннотацияЖены террористов или бывших террористов в городе Соло оказались в разных условиях после того, как их мужья официально стали заключенными террористами. Права жены в Законе № 1 1974 года о браке жен террористов в Соло уточнили с помощью анализа их уровня восприятия о правах жены, которые регулируются Законом № 10 1974 года. Цель этого исследования - раскрыть реальные случаи, которые имели место с женами-террористами, связанные с реализацией их прав в качестве жены, регулируемых законом, и для классификации их семейного положения, связанного с действительностью в позитивном праве (независимо от того, зарегистрирован брак или нет в Управлении по Делам Религии (KUA)). Кроме того, данная статья также исследует понимание жен террористов, которые состояли в законном браке в KUA относительно их прав, которые защищены законом на высоком уровне. В этом исследовании используется качественный метод, нацеленный на поиск концепций и теорий, а также литературные исследования с применением эмпирического или социологического правового подхода. Используемые источники данных: первичные данные, а именно жены заключенных террорисов в Соло, и вторичные данные из Закона о браке, Сборник Исламского Права (KHI), книги, журналы, статьи, мнения экспертов по правовым вопросам, и результаты других работ и статей, связанных с проблемами, которые являются предметом этой научной дискуссии. После анализа и интерпретации существующих данных можно сделать вывод о том, что жены заключенных террористов на Центральной Яве достаточно хорошо понимают свои права как жен, регулируемых Законом № 1 от 1974 года. Если только существуют права, которые они подделывают для невыполненных обязательств мужа, то это обусловлено их искренним отношением к статусу мужа, который становится заключенным.Ключевые слова: Понимание, Права жены, Жены заключённых террористов

Pembatalan Perkawinan Poligami di Pengadilan Agama (Tinjauan Dari Hukum Positif) Hotnidah Nasution
Jurnal Cita Hukum Vol 1, No 1 (2013)
Publisher : Fakultas Syariah dan Hukum, UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/jch.v1i1.2986

Nullity Polygamy in the Religious Court. According to the positive law in Indonesia, Muslim husband may practice polygamy, and the polygamy can be recorded at the Office of Religious Affairs (KUA) if he got permission from the Religious Court. If permission is not obtained from the Religious Court, then according to the provisions of article 44 of Government Regulation No. 9 of 1975 the marriage can not be authorized. Therefore, if polygamous marriages is recorded by the KUA when marriages have permission from a religious court. DOI: 10.15408/jch.v1i1.2986

Resolving Hibah Disputes Involving Shared Property Hotnidah Nasution; Ahmad Rifqi Muchtar
Jurnal Cita Hukum Vol 11, No 3 (2023)
Publisher : Fakultas Syariah dan Hukum, UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/jch.v11i2.29762

In the Islamic legal context, hibah has both worship and economic aspects. However, its practice often leads to problems when one or more terms determined by Islamic teachings are ignored. Among the violations in grant practice is granting hibah from property not fully owned by grantor. This paper aims to examine issues in resolving disputes on hibah (property granting) involving a shared property owned by a husband and wife. This study focuses on the examination of two judicial verdicts issued by the Religious Court (Verdict No.354 /Pdt.G/2022/PA.Pt) and the Appellate Religious Court (Verdict No. 222/Pdt.G/2022/PTA. SMG) on hibah dispute where hibah property contains shared property. This study finds that there are two approaches used by the judges in dealing with the issue. First, in the first instance court considered hibah void and revoked hibah. Similarly, the appellate court annulled hibah transaction but considered some part of the property to be rightful for grant. This is because hibah is taken from the property owned by grantor, which has been separated by his wife's property.

Negotiating Islamic Law: The Practice of Inheritance Distribution in Polygamous Marriages in Indonesian Islamic Courts Nasution, Hotnidah; Muchtar , Ahmad Rifqi
Al-Manahij: Jurnal Kajian Hukum Islam Vol. 18 No. 1 (2024)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/mnh.v18i1.10921

This research attempts to look at the allocation of inheritance in polygamous marriages, as adjudicated by the Indonesian Islamic courts, commonly known as the Religious Courts. In a polygamous marriage, the inheritance distribution often faces more complex challenges. This research is grounded in an analysis of decisions from the Religious Courts, including both first-instance and appellate court rulings. The findings indicate that inheritance distribution in polygamous marriages relies not just on the Islamic Law Compilation, but also on the Indonesian Civil Code. Moreover, the judges employed two approaches to resolve disputes: Islamic jurisprudence (fiqh) and the Islamic Law Compilation, which is the codified Islamic law in Indonesia. When the judges referred to the classical texts of Islamic jurisprudence, they allocated the entirety of the inherited properties among the heirs. Negotiation occurred when judges opted for the Islamic Law Compilation instead of classical fiqh, leading them to consider the concept of joint property and distinguish it from the estates. Ultimately, the Appellate Court judges appeared more progressive, taking into account the Indonesian context and ensuring justice for wives in polygamous marriages.

Ensuring Children’s Rights after Divorce in Indonesia: Religious Court Decisions on Nafkah Madiyah Nasution, Hotnidah; Triana, Windy; Muchtar, Ahmad Rifqi
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 17 No. 1 (2024)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2024.17103

Studies in various Muslim countries show that the fulfillment of child maintenance after divorce by fathers remains an issue. This paper examines the fulfillment of nafkah madiyah, or arrear maintenance for children, by the Religious Courts in Indonesia, especially after the issuance of Supreme Court Circular No. 2 of 2019. Relying on the analysis of ten Religious Court Decisions, this study finds that there have been inconsistencies in the Court Decisions in fulfilling the demand for nafkah madiyah submitted by mothers. The differences in the outcomes are caused by the different legal bases used by the judges and their consideration of men’s ability to fulfill the demands. The main reason for nafkah madiyah rejection is the judges’ arguments that maintenance costs are for children to take benefits from them (li al intifa’) and not for possession (li al tamlik). This means that if a father did not provide for his children in the past, his negligence does not become a debt to be paid in the future. Meanwhile, judges grant the request of nafkah madiyah because child maintenance is the father’s obligation. As in many cases, women are the primary carers of children after a divorce; ultimately, fulfilling nafkah madiyah is to protect not only children’s rights but also women’s rights. [Kajian terdahulu di beberapa negara Muslim menunjukkan bahwa pemenuhan nafkah anak oleh ayah masih menjadi masalah. Penelitian ini mengkaji pemenuhan nafkah terhutang (madiyah) untuk anak, oleh Pengadilan Agama di Indonesia, khususnya setelah lahirnya Surat Edaran Mahkamah Agung No. 2 Tahun 2019. Dengan analisis terhadap sepuluh Putusan Pengadilan Agama, studi ini menemukan bahwa terdapat inkonsistensi Putusan Pengadilan dalam memenuhi tuntutan nafkah madiyah yang dituntut oleh ibu. Perbedaan putusan tersebut disebabkan oleh perbedaan dasar hukum yang digunakan oleh para hakim dan pertimbangan mereka terhadap kemampuan laki-laki untuk memenuhi tuntutan tersebut. Alasan utama penolakan nafkah madiyah adalah argumen hakim bahwa biaya nafkah adalah untuk diambil manfaatnya oleh anak (li al intifa') dan bukan untuk dimiliki (li al tamlik). Artinya, jika seorang ayah tidak menafkahi anaknya di masa lalu, kelalaiannya itu tidak menjadi utang yang harus dibayar di masa depan. Sementara itu, hakim mengabulkan permohonan nafkah madiyah karena menganggap nafkah anak adalah kewajiban ayah. Sebagaimana dalam banyak kasus, perempuan adalah pengasuh utama anak setelah perceraian, pada akhirnya, pemenuhan nafkah madiyah adalah untuk melindungi tidak hanya hak anak tetapi juga hak-hak perempuan.]

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