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<![CDATA[Penyelesaian Poligami Ilegal melalui Jalur Hukum Pidana menurut Hukum Islam: Studi Kasus di Pengadilan Negeri Jantho ]]>
<![CDATA[EMK. Alidar, EMK. Alidar]]>;
<![CDATA[Jannah, Rauzatul]]>
<![CDATA[ Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 3, No 1 (2019): Samarah: Jurnal Hukum Keluarga dan Hukum Islam ]]>
Publisher : <![CDATA[Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/sjhk.v3i1.4949
<![CDATA[Poligami dalam Islam diperbolehkan dengan syarat adil. Negara menambahkan syarat-syarat poligami yaitu selain mampu berlaku adil dan mampu dalam hal menjamin keperluan hidup isteri-isteri dan anak-anaknya maka terlebih dahulu harus memperoleh izin isteri terdahulu dan izin pengadilan. Akan tetapi, kebanyakan dari mereka tidak memenuhi syarat yang ditetapkan negara. Pertanyaan penelitian dalam skripsi ini adalah mengapa kasus-kasus poligami ilegal di proses melalui jalur hukum pidana, bagaimana akibat hukum dilakukannya proses pidana pada kasus-kasus poligami ilegal, dan bagaimana tinjauan hukum Islam terhadap penyelesaian kasus-kasus poligami ilegal melalui jalur hukum pidana yang telah diputuskan Pengadilan Negeri Jantho. Penelitian dalam skripsi ini adalah penelitian lapangan (field research), dengan pendekatan kualitatif dianalisis dengan menggunakan metode penelitian normatif sosiologis. Dari hasil penelitian ini dapat dipahami bahwa kasus-kasus poligami ilegal diproses melalui jalur hukum pidana selama pasal dalam KUHP tentang kejahatan asal usul perkawinan tidak dicabut atau diganti dengan undang-undang yang lain, dan mengenai kasus poligami ilegal yang telah diselesaikan oleh Pengadilan Negeri Jantho dalam rentang waktu tiga tahun (2014-2016) terdapat 5 (lima) kasus, yang terdiri dari dua putusan suami isteri yang salinan putusannya terpisah dan satu suami. Adapun akibat hukum dilakukannya proses pidana pada kasus-kasus poligami ilegal lebih cenderung kepada fisik (badan) seperti penjara, akan tetapi akibat hukum tersebut bisa berbeda-beda tergantung penggunaannya misalnya dijadikan bukti otentik dalam hal pemecatan pekerjaan bagi PNS, dan putusan tersebut bisa digunakan oleh isteri terdahulu sebagai bukti gugatan cerai. Jika ditinjau melalui hukum Islam, poligami ilegal tetap dianggap sah menurut agama selama memenuhi rukun dan syarat pernikahan, hanya saja negara memandang sah apabilah memenuhi administratif negara.]]>
<![CDATA[Hukum Islam di Indonesia Pada Masa Orde Baru (1966-1997) ]]>
<![CDATA[EMK Alidar]]>
<![CDATA[ Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol 1, No 2 (2012) ]]>
Publisher : <![CDATA[Islamic Criminal Law Department, Faculty of Sharia and Law, UIN Ar-Raniry ]]>
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DOI: 10.22373/legitimasi.v1i2.1429
<![CDATA[During the new order, led by President Soeharto, was a period in which the development of Islamic law seems to stagnate and not grow. It is not independent because of the political policy of the new order government highly extol the sole basis of Pancasila in every aspect of life of the nation. So that the ideologies other than that are to be mitigated as much as possible including religious ideology undertaken to minimize its existence. However, at the end of the period of the reign of the new order regime, there was some very significant changes to the development of Islamic law in Indonesia with the birth of several laws that breathe of Islam.]]>
<![CDATA[PERAN BAITUL MAL DALAM PENGELOLAAN TANAH YANG KEHILANGAN PEMILIK DAN AHLI WARIS PASCA TSUNAMI DI ACEH (Sebuah Kajian Yuridis) ]]>
<![CDATA[EMK Alidar]]>
<![CDATA[ MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 34, No 1 (2010) ]]>
Publisher : <![CDATA[State Islamic University North Sumatra ]]>
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DOI: 10.30821/miqot.v34i1.185
<![CDATA[Abstract: The Role of Treasury (bayt al-mâl) in Land Management of the Missing Owner and Heir in the Post-Tsunami Aceh. The land of the missing person or heir of ex-tsunami disaster occurred in Aceh in 2004 causes serious concern in administering eligible ownership and the right of management, which mounts to presumably very large scale spreaded throughout the province of Aceh. This essay is an attempt to discuss what kind of regulatory measures that have to be taken so that the legal status of the land could be determined and most importantly its use can be managed. The auhtor offers some principal concepts that will become alternative solution in this land management which include first, the property of the religion as found in Islamic jurisprudence, second, the property of state or community as found in Indonesian Civil Code, and third, Aceh customary law. The author argues that these three legal concepts run parallel with regulation that govern the land property, the owner or heir of which is no longer recognized, and thus it becomes under the communal ownership managed by the treasury. Thus, it can be asserted that the propety of the missing person or unknown heir is managed by the treasury as a quasi-authority for the interest of the community at large. As an acting agency, the treasury may be subject to legal precept stipulated in the above regulations.Kata Kunci: Aceh, bayt al-mâl, harta agama, imeum gampong]]>
<![CDATA[PENGRUSAKAN HUTAN DALAM UNDANG UNDANG NOMOR 18 TAHUN 2013 TENTANG PENCEGAHAN DAN PEMBERANTASAN PERUSAKAN HUTAN ]]>
<![CDATA[Jaymansyah Jaymansyah]]>;
<![CDATA[Emk Alidar Emk Alidar]]>
<![CDATA[ Jurnal Justisia : Jurnal Ilmu Hukum, Perundang-undangan dan Pranata Sosial Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[Law Department, Sharia and Law Faculty. ]]>
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DOI: 10.22373/justisia.v3i1.5083
<![CDATA[Secara cermat pengertian illegal logging dalam Peraturan Perundang-Undangan, khususnya dalam Undang-undang kehutanan, tidak akan ditemukan secara jelas mengenai pengertian tersebut. Dalam The Contemporary English Indonesian Dictionary“ Illegal“ artinya tidak sah, dilarang atau bertentangan dengan hukum,haram. Dalam Black’s’ law Dictionary illegal artinya (fobidden by law; unlawful’s) artinya yang dilarang menurut hukum atau tidak sah. “ Log’’ dalam bahasa Inggris artinya, batang kayu atau kayu gelondongan, dan “ Logging’’ artinya, menebang kayu dan membawa ke tempat gergajian. Sementara itu, berdasarkan pengertian secara harfiah tersebut dapat dikatakan bahwa illegal logging menurut bahasa berarti menebang kayu yang kemudian membawa ketempat gergajian. Defenisi lain dari penebangan liar (illegal logging) adalah berasal dari temu karya yang diselenggarakan oleh Lembaga Swadaya Masyarakat (LSM) Indonesia Telapak Tahun 2002, yaitu illegal logging adalah operasi atau kegiatan kehutanan yang belum mendapat izin dan yang merusak. Forest wach Indonesia (FWI) dan Global forest wach menggunakan istilah “ Illegal’’ yang merupakan istilah dari penebangan liar (illegal logging), yang menggabarkan semua praktik atau kegiatan kehutanan yang berkaitan dengan pemanenan, pengelolaan dan perdagangan kayu yang tidak sesuai hukum Indonesia. Lebih lanjut FWI dan GFW membagi penebangan liar (illegal logging) menjadi dua yaitu: pertama, yang dilakukan oleh operator sah yang melanggar ketentuan-ketentuan dalam izin yang di milikinya. Kedua, melibatkan pencuri kayu, pohon-pohon yang ditebang oleh orang yang sama sekali tidak mempunyai hak legal untuk menebang pohon.]]>
<![CDATA[Faktor Penyebab Isteri Tidak Memenuhi Kewajiban Terhadap Suami Dalam Rumah Tangga ]]>
<![CDATA[EMK Alidar]]>;
<![CDATA[Rispalman Rispalman]]>;
<![CDATA[Riska Maisarah]]>
<![CDATA[ El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol 2 No 2 (2022): El-Hadhanah: Indonesian Journal of Family Law and Islamic Law ]]>
Publisher : <![CDATA[Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry ]]>
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DOI: 10.22373/hadhanah.v2i2.1697
<![CDATA[All couples expect a harmonious family or sakinah mawadah warahmah. Ideally to create a household that is sakinah mawadah and warohmah needed a uniform understanding of the rights and obligations between husband and wife. Husband and wife must always carry out their respective obligations in the household. But differently what happened in Syiah Kuala Subdistrict is that the wife did not fulfill her obligations to her husband in the household. In Islamic law, wives should carry out their obligations to serve their husbands, but what happens in Syiah Kuala Subdistrict is that many wives neglect their obligations. This kind of wife is called nusyuz. The problem that wants to be examined in this study is the first, whether the factors that cause the wife not to fulfill the obligation to the husband in the household in Syiah Kuala Subdistrict, the second, how is the impact and legal consequences for wives who do not fulfill their obligations to husbands in the household in Syiah Kuala Subdistrict. This research uses a case approach (Case Approach) which is to examine cases related to issues in the field. The results in this study do not meanthat the factors that cause the wife not to fulfill her obligations to the husband in Syiah Kuala subdistrict are economic pressure factors, career factors, harmony factors of spousal relationships, and domestic violence factors. As for the impact that occurs in the field for wives who nusyuz ini is, there is commotion or domestic violence (Domestic Violence), Infidelity, Hated and not dipeayaihusband, and divorce. Then in Islam the legal consequences for the wife who does not fulfill the obligations to her husband ialah become a wife who disobeys or nusyuz towards the husband. In addition, wives like this also do not deserve aliving from the husband.]]>
<![CDATA[Faktor Penyebab Isteri Tidak Memenuhi Kewajiban Terhadap Suami Dalam Rumah Tangga ]]>
<![CDATA[EMK Alidar]]>;
<![CDATA[Rispalman Rispalman]]>;
<![CDATA[Riska Maisarah]]>
<![CDATA[ El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol 2 No 2 (2022): El-Hadhanah: Indonesian Journal of Family Law and Islamic Law ]]>
Publisher : <![CDATA[Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry ]]>
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DOI: 10.22373/hadhanah.v2i2.1697
<![CDATA[All couples expect a harmonious family or sakinah mawadah warahmah. Ideally to create a household that is sakinah mawadah and warohmah needed a uniform understanding of the rights and obligations between husband and wife. Husband and wife must always carry out their respective obligations in the household. But differently what happened in Syiah Kuala Subdistrict is that the wife did not fulfill her obligations to her husband in the household. In Islamic law, wives should carry out their obligations to serve their husbands, but what happens in Syiah Kuala Subdistrict is that many wives neglect their obligations. This kind of wife is called nusyuz. The problem that wants to be examined in this study is the first, whether the factors that cause the wife not to fulfill the obligation to the husband in the household in Syiah Kuala Subdistrict, the second, how is the impact and legal consequences for wives who do not fulfill their obligations to husbands in the household in Syiah Kuala Subdistrict. This research uses a case approach (Case Approach) which is to examine cases related to issues in the field. The results in this study do not meanthat the factors that cause the wife not to fulfill her obligations to the husband in Syiah Kuala subdistrict are economic pressure factors, career factors, harmony factors of spousal relationships, and domestic violence factors. As for the impact that occurs in the field for wives who nusyuz ini is, there is commotion or domestic violence (Domestic Violence), Infidelity, Hated and not dipeayaihusband, and divorce. Then in Islam the legal consequences for the wife who does not fulfill the obligations to her husband ialah become a wife who disobeys or nusyuz towards the husband. In addition, wives like this also do not deserve aliving from the husband.]]>
<![CDATA[Factors Causing Wives Not Fulfilling Obligations Towards Husbands in the Household (An Analysis of the Impact of Domestic Disharmony in the KUA of Syiah Kuala District): Faktor Penyebab Isteri Tidak Memenuhi Kewajiban Terhadap Suami Dalam Rumah Tangga (Analisis Terhadap Dampak Ketidakharmonisan Dalam Rumah Tangga di KUA Kecamatan Syiah Kuala) ]]>
<![CDATA[Alidar, EMK]]>;
<![CDATA[Rispalman, Rispalman]]>;
<![CDATA[Maisarah, Riska]]>
<![CDATA[ El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol. 2 No. 2 (2022): El-Hadhanah: Indonesian Journal of Family Law and Islamic Law ]]>
Publisher : <![CDATA[Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry ]]>
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DOI: 10.22373/hadhanah.v2i2.1697
<![CDATA[All couples expect a harmonious family or sakinah mawadah warahmah. Ideally to create a household that is sakinah mawadah and warohmah needed a uniform understanding of the rights and obligations between husband and wife. Husband and wife must always carry out their respective obligations in the household. But differently what happened in Syiah Kuala Subdistrict is that the wife did not fulfill her obligations to her husband in the household. In Islamic law, wives should carry out their obligations to serve their husbands, but what happens in Syiah Kuala Subdistrict is that many wives neglect their obligations. This kind of wife is called nusyuz. The problem that wants to be examined in this study is the first, whether the factors that cause the wife not to fulfill the obligation to the husband in the household in Syiah Kuala Subdistrict, the second, how is the impact and legal consequences for wives who do not fulfill their obligations to husbands in the household in Syiah Kuala Subdistrict. This research uses a case approach (Case Approach) which is to examine cases related to issues in the field. The results in this study do not meanthat the factors that cause the wife not to fulfill her obligations to the husband in Syiah Kuala subdistrict are economic pressure factors, career factors, harmony factors of spousal relationships, and domestic violence factors. As for the impact that occurs in the field for wives who nusyuz ini is, there is commotion or domestic violence (Domestic Violence), Infidelity, Hated and not dipeayaihusband, and divorce. Then in Islam the legal consequences for the wife who does not fulfill the obligations to her husband ialah become a wife who disobeys or nusyuz towards the husband. In addition, wives like this also do not deserve aliving from the husband.]]>
<![CDATA[The Shared Values of Sharia Banking: Non-Muslims Under The Qanun on Islamic Financial Institutons in Aceh ]]>
<![CDATA[Alidar, EMK]]>;
<![CDATA[Maulana, Muhammad]]>;
<![CDATA[Ramly, Arroyyan]]>;
<![CDATA[Filzah, Nadhilah]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 24, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v24i1.39188
<![CDATA[The implementation of the Qanun No. 11/2018 on Sharia Financial Institutions (SFIs) has led all conventional banks to suspend their operation in Aceh. The Qanun has imposed Acehnese people to use sharia banking services. It raises the question of the extent non-Muslims accept the implementation of the Qanun on SFIs considering their civil rights and how they view the Qanun in terms of their religiosity, legal compliance, and motivation for submitting to it. This study aims to analyze the reasons why non-Muslims submit to and comply with the Qanun, as well as their experiences in receiving sharia banking services. This juridical and empirical legal research collected data from observation and in-depth interviews with nine respondents in several districts in Aceh and three people outside Aceh. It concludes that non-Muslims are generally in favor of the Qanun's implementation. They do not mind utilizing sharia financial products and services, and the Qanun's provisions do not restrict their access and interests. The administration of the banks can generally satisfy the legal requirements of offering sharia banking clients quality services irrespective of their religious background. All engagement elements are fulfilled under the civil law. The sharia banking principles has not only become shared values among different religious adherents in Aceh but also do not conflict with non-Muslim customers' beliefs, religions, and rights in terms of the priniciple of equality before the law. Abstrak: Penerapan Qanun Nomor 11 Tahun 2018 tentang Lembaga Keuangan Syariah (LKS) telah menyebabkan seluruh bank konvensional menghentikan operasionalnya di Aceh. Qanun tersebut telah mewajibkan masyarakat Aceh untuk menggunakan layanan perbankan Syariah. Hal ini menimbulkan pertanyaan sejauh mana non-Muslim menerima penerapan Qanun tentang LKS dengan mempertimbangkan hak-hak sipil mereka dan bagaimana mereka memandang Qanun dalam kaitannya dengan keberagamaan, kepatuhan hukum, dan motivasi untuk tunduk pada Qanun tersebut. Penelitian ini bertujuan untuk menganalisis alasan non-Muslim tunduk dan patuh terhadap Qanun, serta pengalaman mereka dalam menerima layanan perbankan syariah. Penelitian hukum yuridis dan empiris ini mengumpulkan data melalui observasi dan wawancara mendalam terhadap sembilan responden di beberapa kabupaten di Aceh dan tiga orang di luar Aceh. Laporan ini menyimpulkan bahwa non-Muslim pada umumnya mendukung penerapan Qanun tersebut. Mereka tidak keberatan memanfaatkan produk dan jasa keuangan syariah, serta akses dan kepentingan mereka tidak dibatasi oleh ketentuan Qanun. Secara umum, administrasi bank dapat memenuhi persyaratan hukum dalam menawarkan layanan berkualitas kepada klien perbankan syariah terlepas dari latar belakang agama mereka. Seluruh unsur perikatan dipenuhi berdasarkan perspektif hukum perdata. Prinsip perbankan syariah tidak hanya menjadi nilai bersama antar umat beragama di Aceh tetapi juga tidak bertentangan dengan keyakinan, agama, dan hak nasabah non-Muslim dalam prinsip kesetaraan di hadapan hukum. ]]>
<![CDATA[Juridical Provisions on Government Policies Towards Marginal Economic Actors in Indonesia in the Perspective of Islamic Law ]]>
<![CDATA[Alidar, EMK]]>;
<![CDATA[Maulana, Muhammad]]>;
<![CDATA[Syah, Yuhasnibar]]>;
<![CDATA[Usman, Bustamam]]>
<![CDATA[ Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 7, No 1 (2023): Samarah: Jurnal Hukum Keluarga dan Hukum Islam ]]>
Publisher : <![CDATA[Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/sjhk.v7i1.14621
<![CDATA[This study investigates the legal provisions for dealing with street vendors in Banda Aceh and Yogyakarta, utilizing the Qanun no. 3/2007 and the Mayor Regulation no. 26/2002, respectively. It investigates the variables that constitute the basis for the creation of policies for dealing with street sellers and evaluates policy formulations for dealing with street vendors in the two provincial capitals in a more accommodating and comprehensive manner. This is a normative legal research that examines legal data in the form of the rule of law by evaluating statutes and Islamic law. The results indicated that the Qanun for the City of Banda Aceh and the Perwal Yogyakarta were legally designed to govern and control street vendors in compliance with the urban planning and aesthetics of the city. However, the Banda Aceh Qanun addressing street vendors must be tied to the Mayor's Regulation 44 of 2016 about the role and function of Wilayatul Hisbah (WH) and Satpol PP (Civil Police), which reflect Islamic shari'a standards. Although the Mayor of Yogyakarta Regulation No. 26/2002 on street vendors has been designated as a source and tourist attraction that must be managed responsibly, this has a positive impact on street vendors. The regulation has included cultural issues with such care that it has a favorable effect on their economic earnings. Although other aspects, such as the issuance of business licenses, impartial spatial layouts, and coercive measures against street vendors, still need to be developed. Nevertheless, the Banda Aceh government's comprehensive WH policy integrates Islamic law and the Yogyakarta Perwal, which accommodates local and cultural values in accordance with the rule of law that governs and disciplines the society.]]>
<![CDATA[Siyasah Tanfidziyah Review of The Feasibility And Safety Of Public Transportation Of Banda Aceh ]]>
<![CDATA[Nurhaliza, Intan]]>;
<![CDATA[Alidar, Emk]]>;
<![CDATA[Umur, Azmil]]>
<![CDATA[ Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol. 15 No. 1 (2025): JURNAL DUSTURIAH ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/dusturiyah.v15i1.25587
<![CDATA[The Banda Aceh City Departement has an important role in regulating and supervising various strategies public transportation of office public. Based on Law Number 22 of 2009 concerning Road Traffic and Transportation, Article 53 states that periodic testing is required for public passenger cars, buses, goods cars, trailers and attached trains operated on the road. However, in reality there are still land public transports that do not meet roadworthy standard requirements and do not carry out routine testing and continue to operate on the roads as public transport. The research method used is qualitative research with an empirical juridical approach, namely field research by examining the applicable legal provisions in accordance with the realities of society regarding the implementation of the feasibility and safety of public transport in the City of Banda Aceh. The data sources used are based on the results of interviews and observations with a number of respondents and informants who are directly related to the problem under study. The results of the research show that monitoring the feasibility and safety of public transport has not been carried out optimally due to the lack of road raid supervision. As well as low awareness of the public and public transport business actors to carry out periodic testing. According to siyasah tanfidziyah, in carrying out regular feasibility and safety tests of public transportation vehicles, which are carried out by the Banda Aceh City Transportation Service. In order to maintain order, security, prevent accidents that cause loss of life, it is appropriate and appropriate to do this to create benefits for the community.]]>
