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4 DEKADE HUKUM PERKAWINAN DI INDONESIA: MENELISIK PROBLEMATIKA HUKUM DALAM PERKAWINAN DI ERA MODERNISASI Aristoni, Aristoni
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 7, No 1 (2016): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

The come up of Marriage Law No. 1 1974 on Marriage and KHI (Compilation of Islamic Law) is the demands and as the answers to all the unrest and uncertainty faced by the Muslim community to be the foundation and or references in overcoming problems related tofamily law. A bill of the Law on modern marriage is a form of response to pressure from women's organizations at the time, and greatly this ordinance establishes rules of monogamy and gave equal rights to divorce for women and men although the ordinance only applied to people who choose the rules of registration of marriage. Article 1 of Law No. 1 Year 1974 on Marriage, which meant that the marriage is aphysical and spiritual bond between a man and a woman as husband and wife, having the purpose of establishing a happy and lasting family founded on the Belief in God Almighty. From the conception ofreligious law and the country has actually oriented to human welfare. However, the law is no more than the normative rules that govern people's behavior patterns, the number of legal issues facing society,especially in matters of marriage, then the marriage law required to provide answers to these problems. Therefore, the law should evolve according to the changing times so that can accommodate the growingvalues in society, including in this case the value of their customs, traditions and religion. The law should also not be closed to the renewal effort that suits your needs and benefit together. Ideally, the law should uphold Islamic principles and values of human rightsamong them welfare.

TINDAKAN HUKUM DISKRESI DALAM KONSEP WELFARE STATE PERSPEKTIF HUKUM ADMINISTRASI NEGARA DAN HUKUM ISLAM Aristoni, Aristoni
Jurnal Penelitian Vol 8, No 2 (2014): JURNAL PENELITIAN
Publisher : LP2M IAIN kUDUS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/jupe.v8i2.834

DISCRETIONARY LEGAL ACTION (FREIESER- MESSEN) IN THE WELFARE STATE CONCEPT: PERSPECTIVE OF STATE ADMINISTRATION LE- GAL AND ISLAMIC LAW. Regulation ofÂ wisdom known as discretionary or â€˜freiesermessenâ€™ essentially is a legal act of government or supplies tool ofÂ state administration. This action carried out by the agency or the officials carrying out the government affairs to be able to act on their own initiative in solving social problems. This paper is an analysis ofÂ discretion or â€˜freiesermessenâ€™ as one ofÂ the means to move for official or administrative departments ofÂ the State to take action without having to be bound completely on legislation. As a result, in the ideal level, the government has the authority to make discretionary without being tied entirely to the law. But in practical terms, it does not mean that the government or officials ofÂ the State administration can act arbitrarily, but rather an attitude that must be accounted for. In other words, despite government intervention in the lives ofÂ citizens is indispensable in the conception ofÂ the welfare state, but also the accountability of each government action is indispensable in a State of law that upholds the values of truth and justice.Â keywords: Law act, Discretion, State administration legal, Islamic Law.PeraturanÂ kebijaksanaan Â yangÂ dikenal Â denganÂ istilahÂ diskresi atau freiesermessen pada hakikatnya merupakan tindakan hukum pemerintah atau alat perlengakapan administrasi Negara. Tindakan ini dilakukan oleh badan atau pejabat yang melaksanakan urusan pemerintahan untuk dapat bertindak atas inisiatifÂ sendiri dalam menyelesaikan persoalan-persoalan sosial. Tulisan ini merupakan analisis terhadap diskresi atau freiesermessen sebagai salah satu sarana yang memberikan ruang bergerak bagi pejabat atau badan-badan administrasi Negara untuk melakukan tindakan tanpa harus terikat sepenuhnya pada undang-undang. Hasilnya, pada tataran ideal, pemerintah memang diberikan kewenangan untuk membuat diskresi tanpa harus terikat sepenuhnya pada undang-undang. Namun pada tataran praktis, tidak berarti pemerintah atau pejabat administrasi Negara dapat bertindak semena-mena, melainkan sikap itu haruslah dipertanggungjawabkan. Dengan kata lain, meskipun campur tangan pemerintah dalam kehidupan warga Negara merupakan keniscayaan dalam konsepsi welfare state,Â Â tetapi pertanggungjawaban setiap tindakan pemerintah juga merupakan keniscayaan dalam Negara hukum yang menjunjung tinggi nilai-nilai kebenaran dan keadilan.kata kunci: Tindakan hukum, Diskresi, Hukum administrasi negara, hukum Islam.

Integration of Sharia in Zakat Law Aristoni, Aristoni
ZISWAF Vol 8, No 1 (2021): ZISWAF: Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

Law No. 23 of 2011 on Zakat Management, which is abbreviated as the Law of Zakat Management, places Islamic law as a principle for the management of zakat, which means that every zakat amil in the planning, application, and coordination of collection, allocation of resources must always be based on the regulations of Islamic law. The aim of the writing of this article is to explain the existence of zakat in Islamic law and the law on the management of zakat, Law No. 23 of 2011 as an ius constitutum, and the integration of Islamic law in the law of zakat management. This article can be categorized as a type of research in the library. The method of approach used is a qualitative approach. In addition to a qualitative approach, a normative legal approach is also used in the discussion of this article. The data source used is secondary data, consisting of primary legal materials, secondary legal materials, and tertiary judicial materials. The results of the study show that the existence of zakat in Islamic law and the Law of Zakat Management is an important pillar in building the values of devotion to Allah SWT, justice, and community welfare. The passage of Law No. 23 of 2011 is an inseparable part of the current national legal system (ius constitutum) and the integration of Islamic law in the law of zakat management is reflected in the preamble and in the provisions of Clause 2 of Law No. 23 of 2011 which lay down Islamic law as a principle for the management of Zakat.

Tinjauan Maqashid Al-Syariâ€™ah Terhadap Pembebasan Narapidana Asimilasi di Lembaga Pemasyarakatan Kelas IIB Pati Rosyidah, Nor Kholifatur; Aristoni, Aristoni
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 12, No 2 (2021): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v12i2.12324

Assimilation is a process of fostering prisoners whose implementation is by assimilation of prisoners in the community with the aim of restoring the social functions of prisoners back in community life. During the Covid-19 pandemic, assimilation was given because there were excess occupancy in Correctional Institutions so it was feared that inmates would be exposed to Covid-19. This study aims to identify and explain the implementation of assimilation for prisoners in terms of maqashid al-syari'ah. For this reason, this study uses a type of empirical juridical research with a qualitative approach. Sources of data used in the form of primary data and secondary data, and data collection techniques using observation and interviews. As for the data analysis technique, this research used qualitative descriptive. The result of the research is that the implementation of assimilation for prisoners is not necessarily given to all prisoners, but must meet the substantive and administrative requirements as stipulated in the provisions of Article 4 and Article 5 of the Regulation of the Minister of Law and Human Rights Number 32 of 2020. In the review of maqashid al-syari' Ah, the assimilation policy for prisoners can be said to be directly proportional to the value of maintaining hifdz ad-din (maintaining religion), hifdz an-nafs (maintaining the soul), hifdz al-al-aql (maintaining reason), hifdz al-nasl (maintaining offspring) , hifdz al-mal (maintaining property).Asimilasi merupakan proses dari suatu pembinaan narapidana yang pelaksanaannya dengan membaurkan narapidana di lingkungan masyarakat dengan tujuan untuk memulihkan fungsi sosial narapidana kembali di dalam kehidupan masyarakat. Pada masa pandemi Covid-19, asimilasi diberikan karena terdapat kelebihan hunian di Lembaga Pemasyarakatan sehingga dikhawatirkan Narapidana akan terpapar dari Covid-19. Penelitian ini bertujuan untuk mengetahui dan menjelaskan pelaksanaan pemberian asimilasi bagi Narapidana ditinjau dari maqashid al-syari'ah. Untuk itu penelitian ini menggunakan jenis penelitian yuridis empiris dengan pendekatan kualitatif. Sumber data yang digunakan berupa data primer dan data sekunder, dan teknik pengumpulan data menggunakan observasi dan wawacara. Sedangkan untuk teknik analisis data, penelitian ini menggunakan deskriptif kualitatif. Hasil penelitian ialah pelaksanaan asimilasi bagi Narapidana tidak serta merta diberikan kepada semua Narapidana, melainkan harus memenuhi persyaratan substantif dan adminsitratif sebagaimana diatur dalam ketentuan Pasal 4 dan Pasal 5 Peraturan Menteri Hukum dan Hak Asasi Manusia Nomor 32 Tahun 2020. Dalam tinjauan maqashid al-syariâ€™ah, kebijakan asimilasi bagi Narapidana dapat dikatakan berbanding lurus dengan nilai menjaga hifdz ad-din (memelihara agama), hifdz an-nafs (memelihara jiwa), hifdz al-al-aql (memelihara akal), hifdz al-nasl (memelihara keturunan), hifdz al-mal (memelihara harta).Â

TINDAKAN HUKUM DISKRESI DALAM KONSEP WELFARE STATE PERSPEKTIF HUKUM ADMINISTRASI NEGARA DAN HUKUM ISLAM Aristoni Aristoni
Jurnal Penelitian Vol 8, No 2 (2014): JURNAL PENELITIAN
Publisher : LP2M IAIN kUDUS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/jupe.v8i2.834

DISCRETIONARY LEGAL ACTION (FREIESER- MESSEN) IN THE WELFARE STATE CONCEPT: PERSPECTIVE OF STATE ADMINISTRATION LE- GAL AND ISLAMIC LAW. Regulation of wisdom known as discretionary or ‘freiesermessen’ essentially is a legal act of government or supplies tool of state administration. This action carried out by the agency or the officials carrying out the government affairs to be able to act on their own initiative in solving social problems. This paper is an analysis of discretion or ‘freiesermessen’ as one of the means to move for official or administrative departments of the State to take action without having to be bound completely on legislation. As a result, in the ideal level, the government has the authority to make discretionary without being tied entirely to the law. But in practical terms, it does not mean that the government or officials of the State administration can act arbitrarily, but rather an attitude that must be accounted for. In other words, despite government intervention in the lives of citizens is indispensable in the conception of the welfare state, but also the accountability of each government action is indispensable in a State of law that upholds the values of truth and justice. keywords: Law act, Discretion, State administration legal, Islamic Law.Peraturan kebijaksanaan yang dikenal dengan istilah diskresi atau freiesermessen pada hakikatnya merupakan tindakan hukum pemerintah atau alat perlengakapan administrasi Negara. Tindakan ini dilakukan oleh badan atau pejabat yang melaksanakan urusan pemerintahan untuk dapat bertindak atas inisiatif sendiri dalam menyelesaikan persoalan-persoalan sosial. Tulisan ini merupakan analisis terhadap diskresi atau freiesermessen sebagai salah satu sarana yang memberikan ruang bergerak bagi pejabat atau badan-badan administrasi Negara untuk melakukan tindakan tanpa harus terikat sepenuhnya pada undang-undang. Hasilnya, pada tataran ideal, pemerintah memang diberikan kewenangan untuk membuat diskresi tanpa harus terikat sepenuhnya pada undang-undang. Namun pada tataran praktis, tidak berarti pemerintah atau pejabat administrasi Negara dapat bertindak semena-mena, melainkan sikap itu haruslah dipertanggungjawabkan. Dengan kata lain, meskipun campur tangan pemerintah dalam kehidupan warga Negara merupakan keniscayaan dalam konsepsi welfare state, tetapi pertanggungjawaban setiap tindakan pemerintah juga merupakan keniscayaan dalam Negara hukum yang menjunjung tinggi nilai-nilai kebenaran dan keadilan.kata kunci: Tindakan hukum, Diskresi, Hukum administrasi negara, hukum Islam.

REFORMULASI HARTA SEBAGAI SUMBER ZAKAT DALAM PERSPEKTIF ULAMA KONTEMPORER Aris Toni; Junaidi Abdullah
ZISWAF Vol 2, No 2 (2015): ZISWAF : Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

Khazanah Islamic jurisprudence provide us with different definitions of charityexpressed by the scholars and the point is redemption rights are required ona particular property, which cater to certain mandatory based on the haul(deadline) and nishab (minimum). Wisdom itself that is prescribed alms tocleanse the wealthy and property by paying attention to the fate of those whoneed to contribute in realizing the benefit of religion and race. Neverthelessterhadp type of property as a source of zakat or with other terms treasurecompulsory zakat differences of opinion among scholars both scholars of theSalaf and contemporary scholars. The differences are based on their respectivearguments in the text of Al-Aqur’an interpret and Al-Hadith of the charity. Forthat in addressing the variety of ulama regarding compulsory zakat treasure,it is essential to us to understand comprehensively the various aspects offeredprimarily legal reasons used by scholars in setting property as a source of zakat.

WAKAF UANG SEBAGAI INSTRUMEN SISTEM EKONOMI ISLAM YANG BERKEADILAN Junaidi Abdullah Abdullah; Aris Toni
ZISWAF Vol 2, No 1 (2015): ZISWAF : Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

During this wakaf has always identified with the Waqf land, but as the birth of Act No. 41 of 2004 about the endowments, has made the concept of Waqf contains a very broad dimension that includes not only the treasure does not move but also the treasure moves, i.e. including the Waqf money which their use is very extensive is not limited to the establishment of places of worship and social kegamaan. The presence of this legislation is projected as a means of social engineering, doing changes mind, attitude and behaviour of the Muslims as well as to empower of Waqf which is one instrument in building socio-economic life of the Muslims. Beside that, also as momentum permberdayaan wakaf productively in accordance with the Islamic Shari’ah breath.

Problematika Peran Perbankan Dalam Regulasi Kelembagaan Pengelolaan Zakat Aristoni Aristoni
ZISWAF Vol 5, No 1 (2018): ZISWAF: Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

The enactment of Law Number 23 Year 2011 on the Management of Zakat, making its own problems for sharia banking in helping the management of zakat. The role and function of sharia banking is not clear and weak. In addition to unclear, zakat management arrangements through sharia banking also pose legal political problems. This is because since the enactment of Law No. 23 of 2011 on the Management of Zakat is not accommodated expressly and concretely as an institution authorized as a manager of zakat. The vagueness of the role of sharia banking in zakat management regulation is a manifestation of vagueness and void of norms. Although the legal construction of banking roles and functions in accordance with Article 4 paragraph (2) of Law Number 21 Year 2008 concerning Sharia Banking is expanding, that is, syariah banking does not only carry out the activities of collecting funds and channeling public funds but can perform social functions as bait al-mall in collecting and distributing social funds of people as zakat. The enactment of the new zakat management law is expected to bring about big and positive changes, but in reality it seems not yet able to legally bind in applying the functions of zakat management.

MEMAHAMI POLA PEMBAHARUAN PAHAM KEPEMIMPINAN MANAJEMEN PERWAKAFAN DI INDONESIA JUNAIDI ABDULLAH; Aristoni Aristoni
ZISWAF Vol 3, No 1 (2016): ZISWAF : Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

The tradition of the Indonesian Islamic community who tend to interpret the waqf as ibadahtabarru 'which has dimensions that are sunnah Award, in the realm of implementation are still heavily influenced understand professed by the majority of society itself, the local customs. In addition, it is also influenced by religious ideology, which is a habit to take legal actions, especially on the ground perwakafan orally on the basis of mutual trust to a particular person or institution, and this practice many people do before the Law No. 5 of 1960 on Basic Regulation of Agrarian and Government Regulation No. 28 Year 1977 on Land Owned perwakafan. The phenomenon of this tradition implications perwakafan in Indonesia has not experienced encouraging development for the benefit of the people, even suppose many emerging new issues such as loss of property for religious use, utilization is not appropriate designation endowments, low ability to manage so many waqf property displaced and so forth.Pattern management leadership implementation waqf ago is still considered consumer-static, meaning that the management of property endowments are less able to provide benefits to the community, it can be seen from the model of leadership within the agency kenazhiran paternalistic and absence of adequate control, the recruitment of human resources more focused on ketokoan clerics, scholars, religious teacher regardless of professionalism, no clear operational standards empowerment and so forth. in line with the enactment of Law No. 41 2004 quiet Endowment and Government Regulation No. 28 Year 1977 on Land Owned perwakafan, then it started last major improvement in the management of the renewal perwakafan Indonesia understands both institutionally related empowerment, development and coaching, management kenazhiran and others.

Integration of Sharia in Zakat Law Aristoni Aristoni
ZISWAF Vol 8, No 1 (2021): ZISWAF: Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

Law No. 23 of 2011 on Zakat Management, which is abbreviated as the Law of Zakat Management, places Islamic law as a principle for the management of zakat, which means that every zakat amil in the planning, application, and coordination of collection, allocation of resources must always be based on the regulations of Islamic law. The aim of the writing of this article is to explain the existence of zakat in Islamic law and the law on the management of zakat, Law No. 23 of 2011 as an ius constitutum, and the integration of Islamic law in the law of zakat management. This article can be categorized as a type of research in the library. The method of approach used is a qualitative approach. In addition to a qualitative approach, a normative legal approach is also used in the discussion of this article. The data source used is secondary data, consisting of primary legal materials, secondary legal materials, and tertiary judicial materials. The results of the study show that the existence of zakat in Islamic law and the Law of Zakat Management is an important pillar in building the values of devotion to Allah SWT, justice, and community welfare. The passage of Law No. 23 of 2011 is an inseparable part of the current national legal system (ius constitutum) and the integration of Islamic law in the law of zakat management is reflected in the preamble and in the provisions of Clause 2 of Law No. 23 of 2011 which lay down Islamic law as a principle for the management of Zakat.

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