Hasan Matsum
State Islamic University Of North Sumatra

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Legal Protection of Students Who Are Victims of Abuse of Educators in Asahan District in Terms of Law No. 35 Of 2014 Concerning Child Protection Yani Zandroto; Hafsah Hafsah; Hasan Matsum
Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Vol 7, No 1 (2020): April
Publisher : Faculty of Sharia (Islamic Law) at Fatmawati Sukarno State Islamic University Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mzn.v7i1.2584

Abstract

This study examines the violence of educators against their students that occurred in the Asahan District. This case is interesting to study because educators should not perpetrate violence against their students, and students should receive guaranteed protection from such acts of violence. The focus of the problems studied is: 1) forms of legal protection provided by Law No. 35 of 2014 for students, and 2) the role of the government, school supervisors and education staff in providing legal protection for students who experience acts of abuse by educators in the school environment. This type of research is qualitative with a juridical and normative approach. This study found that the role of the Asahan District Government in efforts to prevent acts of abuse and violence against students/children both within the school environment and outside the school environment is by establishing a Child-Friendly District (LKA) as a form of concern for child growth and development and safe and comfortable life For children. The role of the Asahan Regency Government in efforts to prevent acts of abuse and violence against students/children both within the school environment and outside the school environment is by establishing a Child-Friendly District (LKA) as a form of concern for child growth and development and safe and comfortable life for children. Legal protection for children that has been carried out, if based on Law No. 35 of 2014, more serious efforts are needed so that the realization of the values of the law can be realized properly.
Islamic Inheritance Systematics in The City of Binjai (Case Study Of The Division Of Inheritance Of Daughter And Biological Uncle) Adliya Muchni Muharrama; Hasan Matsum; Muhammad Syukri Albani Nasution
Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Vol 7, No 2 (2020): October
Publisher : Faculty of Sharia (Islamic Law) at Fatmawati Sukarno State Islamic University Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mzn.v7i2.2599

Abstract

The problem of inheritance that is often a problem in society is when a dead leaves only daughters so that the father's brother gets the inheritance because there are no barriers to inheritance. In general, the dead's wife and daughter are not willing to leave the inherited properties due to the roles of the father's biological brother as long as the dead ( father ) does not play a maximum role as guardian. However, if the biological uncle's share is not given, it is feared that there will b damage to the family relationships between the biological uncle and the dead daughter. So later, in Binjai City, the biological uncle was still given the inheritance, but only part of the actual portions. This study analyzes the practice of inheritance settlement between uncles and daughters in the Binjai City community and the legal arguments of religious leaders who play a role in it. The research method used is field-qualitative with a normative approach and legal sociology. This research found that in solving the distribution of inheritance between daughters when dealing with paternal brothers in Binjai City, there are generally two ways of settlement, namely: First, the clergy want to remain consistent in applying the provisions of inheritance law by traditional fiqh, namely the father's biological brother gets the share of the heir when dealing with an only daughter. Second, scholars try to update the meaning of Islamic inheritance law by placing the position that a daughter can wear the hijab from her father's brother.