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All Journal Wahana Akademika: Jurnal Studi Islam dan Sosial Wahana Akademika: Jurnal Studi Islam dan Sosial Mahkamah: Jurnal Riset Ilmu Hukum
Arif Junaidi
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Religion Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences

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TAFSĪR AL-QUR’ĀN AL-‘AẒĪM: INTERTEKS DAN ORTODOKSI DALAM PENAFSIRAN RADEN PENGULU TAFSIR ANOM V Arif Junaidi
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 15, No 1 (2013): Wahana Akademika
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v15i1.526

Abstract

AbstractThis paper is aimed at answering two basic questions; how does the Qur’anic interpretation of Raden Pengulu Tafsir Anom as a text relate to the previous texts and how the trend of orthodoxy representing within the text. This paper has come into two pivotal findings; firstly, the work of interpretation has created meanings by referring to other texts or we call it an inter-text approach, both written text or unwritten text created by cultural and social settings surrounding the writer. However, the work of interpretation does not fully use all production models of meaning namely permutations, opposition and transformation. The models which are used just permutation and transformation, the way of producing meaning by changing the sentence structure to become various explanations which are easier to understand. The choice is only on these two models implicating to a very limited meaning production. Secondly, the trend of Islamic orthodoxy represented by the Tafsir Anom’s work of interpretation which can be seen from two different levels. Firstly, the level of thought as can be seen in his interpretations, especially the theological thinking. In terms of God as the creator and human as His creature, Tafsir Anom explains that God obliges and requires His creature to worship to Him without involving any intermediary subjects in any form. Secondly, level of reference as the source of his interpretation sources. Referring to the Islamic interpretations had been done by posititioning them as a system of rule. Positioning the referred text or hipogram text as the guidance has particular logical consequences, i.e. logical consequences of orthodoxy, since the referred texts are  orthodox texts.Key words: Intertext, Orthodoxy, Tafsir
TAFSĪR AL-QUR’ĀN AL-‘AẒĪM: INTERTEKS DAN ORTODOKSI DALAM PENAFSIRAN RADEN PENGULU TAFSIR ANOM V Arif Junaidi
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 15, No 1 (2013): Wahana Akademika
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v15i1.526

Abstract

AbstractThis paper is aimed at answering two basic questions; how does the Qur’anic interpretation of Raden Pengulu Tafsir Anom as a text relate to the previous texts and how the trend of orthodoxy representing within the text. This paper has come into two pivotal findings; firstly, the work of interpretation has created meanings by referring to other texts or we call it an inter-text approach, both written text or unwritten text created by cultural and social settings surrounding the writer. However, the work of interpretation does not fully use all production models of meaning namely permutations, opposition and transformation. The models which are used just permutation and transformation, the way of producing meaning by changing the sentence structure to become various explanations which are easier to understand. The choice is only on these two models implicating to a very limited meaning production. Secondly, the trend of Islamic orthodoxy represented by the Tafsir Anom’s work of interpretation which can be seen from two different levels. Firstly, the level of thought as can be seen in his interpretations, especially the theological thinking. In terms of God as the creator and human as His creature, Tafsir Anom explains that God obliges and requires His creature to worship to Him without involving any intermediary subjects in any form. Secondly, level of reference as the source of his interpretation sources. Referring to the Islamic interpretations had been done by posititioning them as a system of rule. Positioning the referred text or hipogram text as the guidance has particular logical consequences, i.e. logical consequences of orthodoxy, since the referred texts are  orthodox texts.Key words: Intertext, Orthodoxy, Tafsir
Analisis Perbandingan Sistem Hukum Pidana di Indonesia : Pidana Barat (KUHP) dan Pidana Adat Arif Junaidi; Rizki Nurdiansyah
Mahkamah : Jurnal Riset Ilmu Hukum Vol. 2 No. 3 (2025): Juli : Mahkamah : Jurnal Riset Ilmu Hukum
Publisher : Asosiasi Peneliti dan Pengajar Ilmu Hukum Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62383/mahkamah.v2i3.1109

Abstract

Indonesia has two frameworks of a criminal law system that runs in parallel, namely Western criminal law which comes from the Dutch colonial heritage through the Criminal Code (KUHP) and customary criminal law that develops in society based on traditional norms. Both have important positions in the national legal system despite their different characters and sources of legitimacy. The Criminal Code is present as a general written law with a strong codification and legal certainty, while customary criminal law is more flexible, dynamic, and emphasizes the value of social justice that lives in society. In practice, the application of customary criminal law is often oriented towards restoring harmony, deliberation, and family settlement. This is different from the Criminal Code which emphasizes formal sanctions in the form of imprisonment, fines, or other punishments that are retributive. This difference in orientation is what makes customary criminal law still relevant and accepted in various regions, even though it does not always receive full recognition in Indonesia's positive legal system. Along with the times, the government has drafted a Draft Criminal Code Bill (RUU KUHP) which is expected to be a form of national criminal law unification. The Criminal Code Bill from 2005 to the latest one in 2020 tried to incorporate elements of customary criminal law into the national legal framework. This aims to accommodate the legal pluralism that exists in Indonesia, as well as answer the needs of the community for a legal system that not only provides legal certainty, but also reflects a sense of social justice. Thus, the comparison between the Criminal Code and customary criminal law shows that there is tension as well as the potential for integration.
Co-Authors rizki nurdiansyah