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PERAN TUHA PEUT GAMPONG PEREMPUAN DALAM QANUN KOTA LANGSA (STUDI KASUS DI GAMPONG BLANG KEC. LANGSA KOTA) Rabiul Tsani Agus; Anizar Anizar; Azwir Azwir
Journal of Gender and Social Inclusion in Muslim Societies Vol 2, No 1 (2021)
Publisher : Pusat Studi Gender dan Anak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30829/jgsims.v2i1.9695

Abstract

AbstrakLembaga Tuha Peut Gampong adalah badan permusyawaratan Gampong yang berfungsi mengayomi adat istiadat, membuat peraturan Gampong, menampung dan menyalurkan aspirasi masyarakat setempat serta melakukan pengawasan secara efektif terhadap penyelenggaraan Pemerintahan Gampong. Artinya Tuha Peut sebagai lembaga adat dalam masyarakat Aceh memiliki otoritas dalam menjaga eksistensi adat istiadat secara turun temurun, dan menyelesaikan sengketa dalam masyarakat melalui peradilan adat. Tuha Peut juga sebagai badan perwakilan Gampong merupakan wahana untuk mewujudkan demokratisasi, keterbukaan, dan partisipasi rakyat dalam sistem penyelenggaraan Pemerintahan Gampong. Unsur dalam lembaga Tuha Peut ini adalah perempuan, selain tokoh ulama, pemuka adat, dan cerdik cendikiawan. Tulisan ini membahas peran Tuha Peut Perempuan di Gampong Blang Kec. Langsa dalam Qanun Kota Langsa. Jenis penelitian ini yaitu penelitian kualitatif, dengan teknik pengumpulan data menggunakan wawancara. Hasil penelitian ini menunjukkan bahwa Tuha Peut Perempuan di Gampong Blang Kec. Langsa Kota berperan dalam pengembangan adat istiadat, terutama dalam melestarikan tradisi atau kebiasaan-kebiasan dalam masyarakat, seperti prosesi pernikahan dan upacara adat lainnya. Sedangkan Tuha Peut Perempuan dalam Qanun Kota Langsa Nomor 6 Tahun 2010 tentang Pemerintahan Gampong berperan sebagai pengembangan adat istiadat, penyelesaian perkara, pemgambilan keputusan, seperti yang di sebutkan dan dijelaskan dalam pasal 35 dan 36. AbstractThe Tuha Peut Gampong Institution is a Gampong deliberative body that functions to protect customs, make Gampong regulations, accommodate and channel the aspirations of the local community and carry out effective supervision of the implementation of the Gampong Government. This means that Tuha Peut as a traditional institution in Acehnese society has the authority to maintain the existence of customs from generation to generation, and resolve disputes in society through customary courts. Tuha Peut as well as the Gampong representative body is a vehicle for realizing democratization, openness, and people's participation in the Gampong Government administration system. Elements in the Tuha Peut institution are women, in addition to clerics, traditional leaders, and intellectuals. This paper discusses the role of Tuha Peut Perempuan in Gampong Blang, Kec. Langsa in the Qanun of Langsa City. This type of research is qualitative research, with data collection techniques using interviews. The results of this study indicate that Tuha Peut Perempuan in Gampong Blang, Kec. Langsa Kota plays a role in the development of customs, especially in preserving traditions or customs in society, such as wedding processions and other traditional ceremonies. Meanwhile, Tuha Peut Perempuan in Langsa City Qanun Number 6 of 2010 concerning Gampong Government plays a role in developing customs, resolving cases, making decisions, as mentioned and explained in chapters 35 and 36.
PEMBAGIAN WARISAN ANAK DILUAR NIKAH DI KOTA LANGSA Nawawi Abdullah; Azwir Azwir
TAQNIN: Jurnal Syariah dan Hukum Vol 3, No 02 (2021): Juli-Desember 2021
Publisher : Universitas Islam Negeri Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/taqnin.v3i02.10463

Abstract

Abstract: In general, the distribution of inheritance according to religion does not have problems because there are clear and firm arrangements both in the legislation and Islamic law itself, but problems will arise when it comes to the status of children, namely children born outside of legal marriage, religious law does not distinguish between legally legitimate children and legally illegitimate children as long as the child is not adulterous, but in Indonesian Islamic inheritance law it is certainly different, the case of such inheritance distribution in Langsa City is carried out with kinship where the legally valid child is willing to give their rights to their younger siblings who were born from their father's sirri marriage and thus the inheritance distribution system does not refer to the applicable laws and regulations.
MODERASI BERAGAMA SEBAGAI POLITIK HUKUM ISLAM DI INDONESIA: KAJIAN FILOSOFIS DAN YURIDIS TERHADAP PROGRAM PEMERINTAH Bukhari Bukhari; Anwar Anwar; Azwir Azwir
CONSTITUO : Jurnal Riset Hukum Kenegaraan dan Politik Vol 4 No 2 (2025): CONSTITUO Jurnal Riset Hukum Kenegaraan dan Politik
Publisher : Prodi Hukum Tata Negara Islam (Siyasah Syar'iyyah) STAIN Teungku Dirundeng Meulaboh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47498/constituo.v4i2.5943

Abstract

This article explores religious moderation as a form of Islamic legal politics in Indonesia from both philosophical and juridical perspectives. Using a qualitative normative approach, the study analyzes how the concept of maqāṣid al-syarī‘ah (the higher objectives of Islamic law) and siyāsah syar‘iyyah (Islamic public policy) are reflected in the government’s policy on religious moderation initiated by the Ministry of Religious Affairs since 2019. The research argues that religious moderation represents not only a sociocultural strategy but also a legal-political manifestation of Islamic values aimed at ensuring justice, balance, and public welfare within Indonesia’s pluralistic society. Through an interpretative analysis of relevant literature, laws, and state policies, this study finds that the principle of moderation aligns harmoniously with the Pancasila-based constitutional framework and strengthens the position of Islamic law as an ethical foundation for national legal development. In conclusion, religious moderation serves as an adaptive expression of maqāṣid al-syarī‘ah in Indonesia’s democratic context, promoting peaceful coexistence, legal pluralism, and the realization of collective welfare (maslahah ‘ammah) as envisioned in Islamic jurisprudence.