Articles
<![CDATA[Internalization of Islamic Law in the Formation of Regional Regulations in Lampung Province ]]>
<![CDATA[al Arif, M. Yasin]]>;
<![CDATA[Indra, Gandhi Liyorba]]>;
<![CDATA[Susanto, Is]]>
<![CDATA[ Analisis: Jurnal Studi Keislaman Vol 23 No 2 (2023): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ajsk.v23i2.20813
<![CDATA[The Formation of Regional Regulations in Indonesia, including in Lampung Province, is an integral part of the government's efforts to regulate community life effectively and efficiently. Islamic legal values have become an important factor influencing the formation of regional regulations (Perda). Lampung Province, one of Indonesia's regions rich in cultural and religious diversity, demonstrates significant adoption of Islamic legal aspects in various local regulations. This research is a normative legal study based on literature with a legislative approach and legal interpretation analysis. The data analysis method used is content analysis. The results show that Islamic law significantly influences the formation of regional regulations in Lampung Province. This is reflected in several regional regulations that adopt Islamic law principles in various aspects of community life. The internalization of Islamic legal values in these regional regulations is concrete evidence of the adaptation and harmonization between Islamic law and the national legal context in Indonesia. This research implies the importance of considering religious aspects in formulating regional legal policies to achieve social justice and harmony among communities with various backgrounds and beliefs.]]>
<![CDATA[Konstitutionalistas Perda Syari'ah di Indonesia dalam Kajian Otonomi Daerah ]]>
<![CDATA[al Arif, M. Yasin]]>;
<![CDATA[Paramadina, Panggih F.]]>
<![CDATA[ As-Siyasi: Journal of Constitutional Law Vol. 1 No. 1 (2021): As-Siyasi: Journal of Constitutional Law ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/as-siyasi.v1i1.8953
<![CDATA[The rolling of regional autonomy in 1999 was marked by the issuance of Law Number 22 Year 1999 concerning Regional Government and Law No. 25 of 1999 concerning Financial Balance between the Central and Regional Governments, has provided a very strong impetus for the regions to regulate their regions according to the aspirations of the people in the regions. In an instant, the euphoria was manifested by the local elite into legal regulations that tended to be elitist. Now the issue of problematic regional regulations has shifted no longer only with a material tendency, but has spread to the area of choice of the ideology that underlies it, namely the regional regulations with the nuances of Islamic law. The authorship uses a normative juridical research method, in which the author uses laws, journal articles, books and documents that support the analysis related to the constitutionality of sharia regulations. Thus, the sharia regional regulations are substantially inconsistent with the spirit of regional autonomy. Except for areas that are given specificity in carrying out their government. Although the aims and objectives of the formation of these regional regulations are good for improving a reduced moral order, they must be used in a way that is in accordance with the established legal structures. So that by referring to the theory about the level of legal norms and hierarchy that have been determined in Law no. 12 of 2011, the Sharia Regional Regulation substantially contradicts the legal norms that are above it and can be said to be unconstitutional. ]]>
<![CDATA[Pengangkatan Menteri dalam Sistem Presidensial di Indonesia Perspektif Imam Al-Mawardi ]]>
<![CDATA[Paramadina, Panggih Fadhilla]]>;
<![CDATA[Al Arif, M. Yasin]]>
<![CDATA[ As-Siyasi: Journal of Constitutional Law Vol. 1 No. 2 (2021): As-Siyasi: Journal of Constitutional Law ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/as-siyasi.v1i2.11401
<![CDATA[The election of ministers on Wednesday, October 23, 2019 by President Joko Widodo sparked public controversy, for appointing the figure of Fachrul Razi as Minister of Religion. Fachrul Razi is considered controversial, because his background comes from the military and has no history of joining a religious base. Apart from that, the fatness of the Advanced Indonesia Cabinet is undeniably a result of the fat coalition supporting the Jokowi-Ma'ruf Amin government, the fat coalition has an impact on the weak opposition which should play an important role in controlling government policies, while the fat coalition in the Advanced Indonesia Cabinet has the potential to make the decision-making process worse. The effectiveness of the decision is reduced. Because of this, the author interested in studying how the ministerial implementation should be in accordance with Law No. 39 of 2008 concerning the Ministry by using the perspective of Imam Al-Mawardi in the appointment of wazir (assistant caliphs) who are in harmony with the appointment of ministers in Indonesia. The purpose of this research is to provide a breakthrough to examine the system of appointing ministers in accordance with Islamic law. One approach that can be used as an example is to use Imam Al-Mawardi's perspective analysis in reviewing the ministerial appointment system in the government structure in Indonesia. The government structure in Indonesia through the analysis of Imam Al-Mawardi's perspective is of course in accordance with Islamic law and can be carried out by the President by always fulfilling the requirements and appointment procedures as stipulated in Law No. 39 of 2008 concerning the Ministry. The method used in this study uses two approaches to get valid results, namely the conceptual approach and the statutory approach.]]>
<![CDATA[Institutional Design of the Corruption Eradication Commission (KPK) Post-Constitutional Court Decisions Number 70/PUU-XVII/2019 and Number 79/PUU-VII/2019 ]]>
<![CDATA[al Arif, M. Yasin]]>
<![CDATA[ As-Siyasi: Journal of Constitutional Law Vol. 3 No. 1 (2023): As-Siyasi: Journal of Constitutional Law ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/as-siyasi.v3i1.16947
<![CDATA[Following the ratification of Law Number 19 of 2019 concerning the Corruption Eradication Commission, many parties were disappointed with the institutional design constructed in that law. Therefore, a judicial review was filed against the law with the Constitutional Court. This article aims to understand the institutional design of the Corruption Eradication Commission after the issuance of Constitutional Court Decisions Number 70/PUU-XVII/2019 and Number 79/PUU-VII/2019. In case Number 70/PUU-XVII/2019, the petitioner not only submitted a request for material testing but also a formal request, while in case Number 79/PUU-VII/2019, the petitioner only submitted a request for material testing. This paper seeks to answer two important questions: what are the legal consequences of Constitutional Court Decisions Number 70/PUU-XVII/2019 and Number 79/PUU-VII/2019? And what is the institutional design of the Corruption Eradication Commission following the issuance of Constitutional Court Decisions Numbers 70/PUU-XVII/2019 and Number 79/PUU-VII/2019? The study concludes that the consequences of these Constitutional Court decisions, including wiretapping, searches, and/or seizures carried out by the Corruption Eradication Commission, do not require permission from the Supervisory Board. The transition process of the Corruption Eradication Commission's employee status should not disadvantage anyone, and the two-year time calculation in case of investigation termination starts from the issuance of the Investigation Initiation Letter (SPDP). The institutional design of the Corruption Eradication Commission established after this decision includes the position of the Corruption Eradication Commission in the state institutional structure, the position of the Corruption Eradication Commission's employees, and the authority of the Corruption Eradication Commission's Supervisory Board.]]>
<![CDATA[Reforming the Parliamentary Threshold in Indonesia's General Elections: A Legal and Fiqh Siyasah Dusturiyah Perspective ]]>
<![CDATA[Barqi, Suha Yusbairoh]]>;
<![CDATA[al Arif, M. Yasin]]>;
<![CDATA[Irwantoni, Irwantoni]]>
<![CDATA[ As-Siyasi: Journal of Constitutional Law Vol. 4 No. 2 (2024): As-Siyasi: Journal of Constitutional Law ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/as-siyasi.v4i2.24326
<![CDATA[This study examines the issues surrounding the establishment of the parliamentary threshold in Indonesian elections from 2009 to 2024, as well as the urgency of its reform, from the perspective of fiqh siyasah dusturiyah. The study aims to analyze the impact of the parliamentary threshold on the multi-party system and the stability of democracy and to offer solutions based on Islamic legal studies. The research employs a juridical-normative method with both a legislative and conceptual approach. Data were collected through literature studies, including legal documents, scholarly journals, and court proceedings. The study results show that applying the 4% parliamentary threshold in Law No. 7 of 2017 has led to negative consequences, such as the significant waste of valid votes and the limited access of smaller parties to the Parliament. From the perspective of fiqh siyasah dusturiyah, this policy does not fully align with the principle of maslahat, as it creates imbalances in political representation. Therefore, a threshold revision to a more rational figure, such as 1%, is needed to minimize wasted votes and reinforce the principle of democratic justice. The conclusion emphasizes that the threshold size must consider the maslahat (benefit) of society and align with the principles of fiqh siyasah dusturiyah to support implementing a more inclusive and just electoral system.]]>
<![CDATA[FUNCTIONS OF THE VILLAGE CONSULTATIVE BODY ON THE IMPLEMENTATION OF VILLAGE GOVERNMENT IN THE PERSPECTIVE OF FIQH SIYASAH ]]>
<![CDATA[Al Arif, M Yasin]]>;
<![CDATA[Ariyansyah, Ariyansyah]]>
<![CDATA[ Constitutional Law Society Vol. 1 No. 1 (2022): March ]]>
Publisher : <![CDATA[Center for Constitutional and Legislative Studies University of Bandar Lampung ]]>
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DOI: 10.36448/cls.v1i1.3
<![CDATA[As stated in Article 55 of Law Number 6 of 2014 that the Village Consultative Body has the function of assisting village regulations, accommodating and channeling the aspirations of the Village community and monitoring the performance of the Village Head. This study aims to implement the function of the Village Consultative Body in the Implementation of Village Government which is studied in the perspective of siyasah fiqh. This research is an empirical legal research using primary data which was analyzed descriptively. The results showed that the function of the Village Consultative Body in Talang Batu village had not been running properly, due to the lack of understanding of the members of the Village Consultative Council on the position and authority of the Village Consultative Body. Then in the study of Fiqih Siyasah, the Village Consultative Body as the power of al-sultah al tasyri iyah must be filled by people who understand this power]]>
<![CDATA[Fath al-Dzari'ah Solution for Determining the Status of Children from Secret Marriages Through the Constitutional Court Decision ]]>
<![CDATA[Nurjanah, Siti]]>;
<![CDATA[Hermanto, Agus]]>;
<![CDATA[Arif, M. Yasin al]]>
<![CDATA[ JURNAL LEGALITAS Vol 17, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Negeri Gorontalo ]]>
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DOI: 10.33756/jelta.v17i1.24831
<![CDATA[Marriage in secret (nikah sirri), also known as clandestine marriage or unofficial marriage, will have implications on the status of the marriage, which is not considered valid according to the State. Meanwhile, an invalid marriage will also impact the illegitimacy of the child's status. In reality, the Constitutional Court changed this rule with a statement that the child still has biological lineage to the person who caused their birth, as long as it can be proven with advanced technology and DNA testing. The question is, what is the status of children born from such clandestine marriages, and how does the Religious Court respond to this decision? This research aims to interpret the Constitutional Court's Decision on the validity of a child's status as biological lineage to the person who caused their birth, as long as it can be proven with advanced technology and/or DNA testing. This research is a normative juridical study with a legal approach and case based on the Constitutional Court Decision regarding the status of children from clandestine marriages using the theory of fath al-dzari'ah. The research findings indicate that the Religious Court cannot reject trial requests regarding the status of children resulting from clandestine marriages, as long as it can be proven through advanced technology and/or attached DNA testing, even though the marriage status is considered invalid according to the State, as long as it is proven that the marriage is considered valid according to religion with evidence of a guardian and witnesses in the marriage.]]>
<![CDATA[The Contestation of Islamic Boarding School Womens's View of Wifes' Rights in Poligamy ]]>
<![CDATA[Nurnazli, Nurnazli]]>;
<![CDATA[Ahmad, Hashm Omer]]>;
<![CDATA[Firdawaty, Linda]]>;
<![CDATA[al Arif, M. Yasin]]>;
<![CDATA[Akmansyah, Muhammad]]>
<![CDATA[ Al-Risalah Vol 24 No 1 (2024): June 2024 ]]>
Publisher : <![CDATA[Fakultas Syariah UIN Sulthan Thaha Saifuddin Jambi, Indonesia ]]>
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DOI: 10.30631/alrisalah.v24i1.1349
<![CDATA[This study examines the contention around Islamic boarding school women's view of wives' rights in polygamous marriages. It aims to answer academic questions, specifically how and why there is contention among Islamic boarding school women over the rights of wives in polygamy. Furthermore, it also aims to answer what consequences this contestation has for the practice of polygamy, which is common in Islamic boarding schools. This paper is an empirical research that takes a sociological perspective. The analysis is based on Pierre Bourdieu's Cultural Sociology theory. Data were gathered through an interview study with research subjects from five traditional Islamic boarding schools in Lampung Province. The findings of this study show that the contestation of wives' rights in polygamy is influenced by the level of understanding of religious texts and norms, social and economic realities, and the strength of the patriarchal traditions and systems that surround it. Most women are denied the opportunity to fight for their bodily and spiritual rights, both before and after polygamous marriage occurs. Women in Islamic boarding schools recognize that men's supremacy influences the neglect of women's rights in polygamy because their understanding of religious texts is conservative. Women have no bargaining power when their husbands seek to practice polygamy. Conservatives believe that polygamy is a fate and consequence that women who want to marry a caregiver or an Islamic boarding school leader (Kyai) must accept. A moderate perspective necessitates that polygamy be practiced with proportional rights between husband and wife. The repercussions of this contestation have resulted in a better appreciation of the importance of men's and women's rights being proportionate, as well as mutual protection.]]>
<![CDATA[Sasuduk in the Marriage Customs of Lampung Saibatin According to Islamic Law (Study in Gedung Cahya Kuningan Village, Ngambur District, West Coast Regency) ]]>
<![CDATA[Aryani, Mera]]>;
<![CDATA[Hidayat, Eko]]>;
<![CDATA[Al Arif, M. Yasin]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 11 No. 1 Juni (2026) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v11i1.7427
<![CDATA[The tradition of sasuduk or hiyokh sumbai is a practice of providing assistance in Lampung Saibatin traditional marriage which is still preserved in Gedung Cahya Kuningan Village, Ngambur District, West Coast Regency. This research aims to analyze the process of implementing the sasuduk tradition and examine the view of Islamic law on this practice. The research uses a descriptive qualitative method with a field research approach through observation, interviews, and documentation. The research informants included traditional leaders, religious leaders, community leaders, and people who carried out the sasuduk tradition. The results of the study show that sasuduk is carried out through the provision of staple foodstuffs, cash, or livestock which are recorded in detail by special officers with a reciprocal return system. This tradition has become a social necessity with sanctions in the form of gossip from the community and not receiving assistance when holding their own celebrations. From the perspective of Islamic law, the essence of sasuduk as a form of helping in goodness is in accordance with Islamic teachings. However, the system of recording and obligation to repay that resembles debts and harsh social sanctions is contrary to the principles of sincerity and voluntariness in giving ingive taught by Islam. The tradition of sasuduk needs to be returned to the essence of sincere and voluntary gotong royong in order to be in line with Islamic values]]>
<![CDATA[Flannel Fabric Handicraft Training to Increase Entrepreneurial Interest in the Budi Lestari Community South Lampung ]]>
<![CDATA[M Yasin al Arif]]>;
<![CDATA[Ida Faridatul Hasanah]]>;
<![CDATA[Muhammad Aridan]]>;
<![CDATA[Muhammad Farhan Wibowo]]>;
<![CDATA[Widya Oktarini]]>
<![CDATA[ Smart Society Vol. 1 No. 2 (2021): Smart Society ]]>
Publisher : <![CDATA[FOUNDAE (Foundation of Advanced Education) ]]>
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DOI: 10.58524/smartsociety.v1i2.64
<![CDATA[Considering the increasing number of unemployed and the depletion of job vacancies, so many people are struggling with the economy. This flannel craft training aims to increase the interest in entrepreneurship of housewives in Purwosari hamlet. Flannel fabric is attracting attention and many fans among the public. This study uses the Participatory Action Research (PAR) method with 4 stages, namely planning, action, observation, and reflection. This flannel craft training lasted for 1 day and was attended by 40 participants from housewives from the Purwosari hamlet. The products made are brooches and keychains made of flannel. Interest in entrepreneurship increased from 39.3% or in the category of less interest to 90.1% or in the category of very interest. With this training, it is hoped that it can be a solution to the difficulties of the family economy and can create jobs through entrepreneurship]]>
