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All Journal Jurnal Darussalam : Pemikiran Hukum Tata Negara dan Perbandingan Mazhab Al-Balad : Jurnal Hukum Tata Negara dan Politik Islam Al-Muqaronah:Jurnal Perbandingan Madzhab dan Hukum
Nuriskandar, Lalu Hendri
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Humanities Environmental Science Law, Crime, Criminology & Criminal Justice Social Sciences

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INTEGRASI MAQASHID SYARIAH TERHADAP SISTEM PEMERINTAHAN DEMOKRATIS DAN OTORITER DI NEGARA BARU MERDEKA (2) Sugitanata, Arif; Mustakim, Ahmad; Nuriskandar, Lalu Hendri; Elpipit, Elpipit
AL-BALAD : Jurnal Hukum Tata Negara dan Politik Islam Vol. 3 No. 2 (2023): Al-Balad : Jurnal Hukum Tata Negara dan Politik Islam
Publisher : PRODI HUKUM TATANEGARA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/ab.v3i2.74

Abstract

This research aims to identify the effectiveness of democratic and authoritarian systems of government in the context of newly independent states, using Maqashid Shariah theory as an analytical framework. Through a desk study and qualitative research, this research explores how the two systems support or hinder the process of national development, political stability, and the achievement of social and economic progress. The results show that democracy offers freedom, active participation of the people, and social justice that are in line with the principles of Maqashid Sharia. However, it also requires solid institutions and mature political awareness. On the other hand, authoritarian systems offer stability and security, but often at the expense of individual freedom and social justice in the long run. This research suggests that transitioning to democracy or integrating elements of both systems in a hybrid model can be a strategy to achieve a balance between stability and freedom, as well as inclusive and sustainable economic growth. In conclusion, in choosing and implementing a system of government, newly independent countries should pay attention to how the system can support the achievement of Maqashid Shariah's objectives, including the balance between government power and individual freedom, as well as promoting sustainable economic growth and social stability.
OMNIBUS LAW IN INTERNATIONAL HUMAN RIGHT LAW PERSPECTIVE (FOCUS ON LABOR RIGHT IN INDONESIA) Nuriskandar, Lalu Hendri; Muzawir, Muzawir; Suarajana, Suarjana; Adnan, Idul
AL-BALAD : Jurnal Hukum Tata Negara dan Politik Islam Vol. 3 No. 2 (2023): Al-Balad : Jurnal Hukum Tata Negara dan Politik Islam
Publisher : PRODI HUKUM TATANEGARA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/ab.v3i2.81

Abstract

There is a Bill titled All Lawis one of the government's progressive steps in the legal sector. This is allegedly due to President Joko Widodo's anger at Indonesia's sluggish progress in the investment sector. Based on reports Ease Of Doing Business 2019, Indonesia is ranked 73rd out of 190 countries. Formation All Law especially in the economic sector, it is hoped that it will be able to improve the investment climate in Indonesia, Rosan Roeslani said that one of the objectives of the law to all This is to improve Indonesia's ranking in Ease od doing Business. In legal research, there are two research approaches, namely a normative approach and a sociological juridical approach. Meanwhile, what is used to examine the data are theories commonly known in doctrinal legal theory such as legal rules, legal principles, legal definitions and so on. In this case, law to all What is meant in the Indonesian legal system is a form of law that regulates various objects in one legal instrument. so that there is a spread of discourse regarding the omnibus law which is equated with the Umbrella Law, namely a law that is the parent of other laws that are still in the same sector. However, if law to all narrated as an Umbrella Law, the law to all is not regulated in Law Number 12 of 2011 concerning the Formation of Legislative Regulations, therefore law to all in the Indonesian context, it is narrated as a law. The protection of human rights (HAM) was originally known in the social contract theory put forward by Rousseau. Based on social contract theory, the rights owned by everyone are handed over to the state based on free will. The state's duty is to provide protection to every citizen if there is a violation of the rights of citizens to achieve order and justice. Keywords : Human Right, International, Labor
DINAMIKA POLITIK IDENTITAS DAN DINASTI DI INDONESIA: Menuju Politik yang Ideal Melalui Eksplorasi Teori Maslahah Sugitanata, Arif; Hamdi, Muh. Rizal; Nuriskandar, Lalu Hendri; Jayadi, Nurman
AL-BALAD : Jurnal Hukum Tata Negara dan Politik Islam Vol. 2 No. 1 (2022): Al-Balad : Jurnal Hukum Tata Negara dan Politik Islam
Publisher : PRODI HUKUM TATANEGARA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/ab.v2i2.86

Abstract

This research aims to explore the dynamics of identity politics and dynasties in Indonesia and efforts to present ideal politics. This study uses a literature review, adopts a qualitative research approach, and applies descriptive analysis techniques based on Maslahah's theory. The results show that identity politics and dynasties play a significant role in the formation of power, often relying on ethnic, religious, or family identity to mobilise support, which can increase the representation of certain groups but also trigger polarisation and erode the principles of democracy and meritocracy. The interaction between identity politics and dynasties creates complexities in political dynamics that can hinder the achievement of an ideal politics based on democracy, justice and equality. On the other hand, efforts towards ideal politics in Indonesia must involve a strong commitment to the principles of democracy, justice and equality, strengthening the foundations of inclusive and participatory democracy, ensuring free and fair elections, and building political awareness and political education among the people. Eradicating corruption, collusion, and nepotism is also a top priority in creating clean politics and integrity. In addition, nurturing diversity and pluralism is an essential step in creating a more inclusive and democratic society. A Maslahah theory-based analysis also emphasises the achievement of the common good and the prevention of harm, which are essential in guiding Indonesia towards ideal politics. It includes empowering individuals and groups in society, promoting social justice, and maintaining social harmony. As such, this study makes an essential contribution to the understanding of identity and dynastic politics in Indonesia and the steps needed to achieve a more equitable and inclusive politics.
KONSEP HUKUM ISLAM MENGENAI PERNIKAHAN SIRI DI INDONESIA DAN IMPLIKASI HUKUM Sepyah, Sepyah; Hardiyatullah, Hardiyatullah; Nuriskandar, Lalu Hendri; Jayadi, Nurman
AL-BALAD : Jurnal Hukum Tata Negara dan Politik Islam Vol. 2 No. 2 (2022): Al-Balad : Jurnal Hukum Tata Negara dan Politik Islam
Publisher : PRODI HUKUM TATANEGARA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/ab.v2i2.110

Abstract

Konsep hukum Islam mengenai pernikahan siri berakar pada nash-nash al-Quran dan hadis yang memberikan landasan bagi praktik ini. Dalam pandangan Islam, perkawinan siri dapat sah jika memenuhi syarat-syarat tertentu, meskipun hal ini seringkali bertentangan dengan hukum positif di Indonesia yang mengatur perkawinan secara resmi. Di Indonesia, perkawinan siri seringkali terjadi di luar kontrol hukum negara dan tidak diakui secara resmi. Implikasi hukum dari praktik ini mencakup status hukum anak, hak-hak waris, dan kewajiban-kewajiban finansial antara pasangan. Sementara itu, secara sosial, perkawinan siri dapat menimbulkan stigmatisasi terhadap perempuan yang terlibat serta menimbulkan ketidakstabilan dalam struktur keluarga. Dalam menangani perkawinan siri, diperlukan pendekatan yang holistik yang melibatkan kerjasama antara institusi agama, lembaga hukum, dan masyarakat sipil. Pendidikan dan peningkatan kesadaran masyarakat tentang konsekuensi hukum dan sosial dari perkawinan siri menjadi kunci untuk mengurangi praktik ini. Penelitian ini menggunakan metode analisis literatur tentang konsep hukum Islam mengenai perkawinan siri di Indonesia dan implikasinya. Diharapkan artikel ini dapat menjadi kontribusi dalam pemahaman lebih lanjut tentang masalah yang kompleks ini serta mendorong diskusi dan tindakan yang lebih luas untuk menangani perkawinan siri dengan bijaksanaan dan adil.
TINJAUAN HUKUM ISLAM TERHADAP SANKSI PIDANA PENCABULAN YANG DILAKUKAN OLEH ANAK DIBAWAH UMUR MENURUT UNDANG-UNDANG NOMOR 35 TAHUN 2014 Karuniawan , Fathony; Adnan, Idul; Nuriskandar, Lalu Hendri
Al-Muqaronah: Jurnal Perbandingan Madzhab dan Hukum Vol. 1 No. 2 (2022): Al-Muqaronah : Jurnal Perbandingan Mazhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v1i2.71

Abstract

Children who violate the law or commit criminal acts are greatly influenced by several other factors outside the child, such as relationships, education, playmates and so on. Because criminal acts committed by children are generally a process of imitating anything influenced by negative actions from adults or those around them. What factors influence the occurrence of criminal acts of sexual immorality committed by minors, internal factors, namely intelligence factors, age factors, gender factors, while external factors, namely household factors, educational and school factors, children's social factors and social media factors in resolving criminal acts of obscenity. committed by minors and criminal sanctions for perpetrators of sexual abuse against children according to Law Number 35 of 2014 can be implemented by the Panel of Judges by applying Article 82 of Law Number 35 of 2014 and Article 290 paragraph 2 of the Criminal Code, if the defendant is proven to fulfill the objective and critical elements. subjective nature contained in these two articles carries a maximum penalty of 15 years in prison and a minimum of 3 years in prison. According to the view of Islamic law, the implementation of criminal sanctions against perpetrators of sexual abuse against children can be applied ta'zir,
METODE BAYANI DALAM MENAFRSIRKAN SURAT AL-MAIDAH AYAT 51 TENTANG KEPEMIMPINAN NON MUSLIM Nuriskandar, Lalu Hendri; Adnan, Idul; Hamdi, Muh. Rizal
Al-Muqaronah: Jurnal Perbandingan Madzhab dan Hukum Vol. 2 No. 1 (2023): Al-Muqaronah : Jurnal Perbandingan Mazhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v2i1.111

Abstract

Kontroversi pernyataan Ahok yang menyinggung surat Al-Maidah ayat 51 di Kepulauan Seribu, menimbulkan reaksi luar biasa dari sebagian umat Islam di Indonesia dengan melakukan beberapa kali aksi demontrasi besar-besaran menuntut Ahok untuk dipenjarakan karena telah menistakan ayat Al-Qur’an dan Menghina ulama. Majelis Ulama Indonesia sebagai pemegang otoritas tertinggi dalam menentukan fatwa atau pendapat yang diajukan oleh orang Islam mengeluarkan fatwa bahwa Ahok telah menistakan agama Islam dan harus diproses secara hukum. Ketika perintah larangan memilih pemimpin non muslim sebagai pemimpin muslim dalam surat Al-Maidah ayat 51, bisa dikatakan bahwa terdapat “ketidak adilan” Allah dalam menentukan boleh tidaknya muslim dipimpin oleh non muslim. Jika hal ini diterapkan di negara yang konstitusi utamanya merujuk pada Al-Qur’an dan Hadits, maka hal ini tidak menjadi persoalan. Dalam konteks Indonesia, pluraitas agama tidak bisa dipungkiri, semua agama bisa hidup berdampingan di bawah pancasila dan Undang-Undang Dasar Negara Republik Indonesia Tahun 1945. Dari penjelasan nahi, ‘aam, khas dan musytarak yang terdapat pada surat Al-Maidah ayat 51 lebih menunjukkan pelarangan kepada orang-orang mukmin untuk tidak menjadikan orang-orang Yahudi dan Nasrani sebagai teman setia atau membuat persekutuan dengan mereka. Karena ayat ini diturunkan kepada Nabi Muhammad ketika para orang Yahudi membangkang kepadanya. Ketika Nabi mengajak mereka yang membangkang untuk bertaubat dan memeluk Islam, justru mereka menantang untuk berperang. Maka penjelasan tentang surat Al-Maidah ayat 51 yang selama ini dipahami oleh sebagian umat Islam tentang larangan menjadikan Yahudi dan Nasrani sebagai pemimpin kurang tepat. Pada dasarnya ayat ini sebagai himbauan untuk tidak menjadikan Yahudi dan Nasrani yang mengolok-olok agama Islam dijadikan sebagai sekutu. Kata Kunci: Metode Bayani, Penafsiran, Kemimpinan
KONTROVERSI KONSEP ISTISHLAHI NAJMUDDIN ATH-THUFI DALAM PENEMUAN HUKUM ISLAM Nuriskandar, Lalu Hendri; suarjana, Suarjana; Hamdi, Muh. Rizal; Karuniawan , Fathony
Al-Muqaronah: Jurnal Perbandingan Madzhab dan Hukum Vol. 2 No. 1 (2023): Al-Muqaronah : Jurnal Perbandingan Mazhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v2i1.112

Abstract

Abstrak Ath-Thufi tampil beda dalam mengidentifikasi kedudukan maslahah dalam ajaran Islam. Ath-Thufi cenderung melandaskan konstelasi maslahah pada superioritas akal pikiran manusia. Bagi Ath-Thufi, visi akal lebih obyektif dalam memposisikan kriteria maslahah ketimbang antagonisme nash antara satu dengan yang lainnya.Pandangan ath-Thufi nampaknya bertitik tolak dari konsep maqasid at-tasyri' yang menegaskan bahwa hukum Islam disyari'atkan untuk mewujudkan dan memelihara maslahat umat manusia. Konsep ini telah diakui oleh para ulama dan oleh karena itu mereka memformulasikan suatu kaidah yang cukup populer, “Di mana ada maslahat, di sana terdapat hukum Allah.” Karena begitu pentingnya maqasid al-syariah tersebut, para ahli teori hukum menjadikan maqasid al-syariah sebagai salah satu kriteria (di samping kriteria lainnya) bagi mujtahid yang melakukan ijtihad. Adapun inti dari konsep maqasid al-syariah adalah untuk mewujudkan kebaikan sekaligus menghindarkan keburukan atau menarik manfaat dan menolak mudharat, istilah yang sepadan dengan inti dari maqasid al-syari'ah tersebut adalah maslahat, karena penetapan hukum dalam Islam harus bermuara kepada maslahat. Ada dua disampaikan kesimpulan yang dapat diambil dalam tulisan ini yaitu; Pertama, Kemajuan pengetahuan, ilmu, teknologi, bahkan filsafat (termasuk logika) pada masa sekarang, sekiranya dibandingkan dengan keadaan di masa kejayaan umat Islam terdahulu, telah terjadi secara sangat besar, mencengangkan, bahkan fundamental. Untuk itu dalam mengambil suatu ketetapan hukum melalui penelaran istishlahi harus bisa menyeimbangkan antara penalaran (akal) dan sumber hukum Islam (Al-Qur’an dan Hadist). Kedua, Berhati-hatilah apabila menggunakan penalaran istishlahi dengan mengedepankan nalar (akal), karena sebebas-bebasnya suatu penalaran maka harus dipertimbangkan dengan bijak sehingga kita bisa menjadi manusia yang tidak hanya berakal tapi juga berakhlak yang baik. Kata Kunci: Metode Istislahi, Najmuddin Ath-Thufi, dan Penemuan Hukum Islam
KOMPARATIF PEMIKIRAN IMAM HAMBALI DAN IMAM SYAFI’I TERHADAP IDAH WANITA AKIBAT CERAI KHULU’ Karuniawan, Fathony; Nuriskandar, Lalu Hendri; Hardiyatullah, Hardiyatullah
Al-Muqaronah: Jurnal Perbandingan Madzhab dan Hukum Vol. 2 No. 2 (2023): Al-Muqaronah : Jurnal Perbandingan Mazhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v2i2.116

Abstract

Khulu' is one of the marriage breakers, as a result of this khulu' divorce causes another legal event, namely the provision of Idah for a woman. According to Imam Hambali's opinion that Idah khulu' is enough with 1 quru khulu' is not divorce is that Allah SWT. stipulates that there are three legal consequences of divorce after dukhul and not divorced three times, and the legal consequences are contrary to the legal consequences of khulu': The husband has the right to refer to his wife as long as she is in Idah, Divorce is three times, so it is not lawful to remarry after the woman has been divorced three times, except if she has married another man and has been mixed, Idah is three times pure. As for according to Imam Shafi'i in the book Al-Umm, Khulu is divorce, As for khulu' which is considered as divorce according to Imam Shafi'i is, when the husband accepts his wife's khulu while intending divorce without intending the amount, then this khulu is a divorce that does not give opportunity for the husband to consult, because this is a kind of buying and selling, it is not allowed for the husband to control his wife's property even the wife has more right to the property. The same is true when the husband says lafazhleisure(separate) orsaraah(dismissal), then this is also considered as divorce even if it is not intended and idah khulu' is like divorce that is 3 times quru/menstruation. The relevance of Imam Hambali's thinking at the present time where idah kulu' is enough with 1 time quru, this is supported by the increasingly advanced technology nowadays that can quickly find out whether a woman's uterus is clean or not with tools such as test packs, USG. While Imam Syafi'i, the relevance of idah khulu' in today's times is not only about cleaning the womb, but idah khulu' 3 times quru holds a health benefit for women. Keywords: Women's Iddah, Divorce Khulu'
PERNIKAHAN BEDA AGAMA DI INDONESIA DITINJAU DARI HUKUM ISLAM DAN HAK ASASI MANUSIA (HAM) Karuniawan, Fathony; Adnan, Idul; Nuriskandar, Lalu Hendri
Al-Muqaronah: Jurnal Perbandingan Madzhab dan Hukum Vol. 1 No. 2 (2022): Al-Muqaronah : Jurnal Perbandingan Mazhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v1i2.117

Abstract

According to Islamic law, interfaith marriages are not permitted because they involve differences in faith. Based on the MUI fatwa Number: 4/MUNAS VII/MU/8/2005 which was issued as a result of the Second National Deliberation on 26 May to 1 June 1980 which determined that marriage between different religions is haram, the reasons are: a. Al-Qur'an Surah Al-Baqarah verse 221 explains that it is forbidden for Muslim men to marry non-Muslim women until they become believers. Apart from that, it also explains that it is forbidden for guardians to marry women under their responsibility to non-Muslim men. b. Al-Quran Surah Al-Mumtahanah verse 10 explains that believing men should not maintain their marriages with non-Muslim women, as well as non-Muslim women should be returned to Muslim men, because their marriages are forbidden by Allah. c. Al-Qur'an Surah Al-Tahrim verse 6 commands believers to guard and protect themselves and their families from the fire of hell. d. The words of the Prophet Muhammad SAW narrated by Imam Al-Tabarani taught that marriage is half of the teachings of religion. And we are instructed to be careful of the rest. e. The words of the Prophet Muhammad SAW narrated by Ibn. Al-Sura'i who taught about the importance of teaching religious education for parents to their children. Law Number 39 of 1999 concerning Human Rights in Indonesia, there is an explanation about freedom of religion, there is also freedom to marry and continue offspring, as stated in Article 10 paragraph (1 ) which states that every person has the right to form a family and continue their offspring through legal marriage. Thus, the right to carry out a marriage is limited by the Marriage Law. Meanwhile, in Article 2 of the Marriage Law, a valid marriage is a marriage carried out based on their respective religions and beliefs. This article is often seen as a prohibition against interfaith marriages, because marriages must be carried out according to their respective religions and beliefs, whereas it is impossible for one marriage to be carried out with two religious ceremonies. Therefore, in carrying out an interfaith marriage, one party should follow the religion of the other party. Religious freedom in Indonesia cannot be fully implemented, because there has been coercion by the institution of marriage on someone to embrace a certain religion in order to carry out a marriage. Keywords: Interfaith marriage, Islamic law, human rights
TINJAUAN HUKUM ISLAM TERHADAP SANKSI PIDANA PENCABULAN YANG DILAKUKAN OLEH ANAK DIBAWAH UMUR MENURUT UNDANG-UNDANF NOMOR 35 TAHUN 2014 Karuniawan, Fathony; Nuriskandar, Lalu Hendri
Al-Muqaronah: Jurnal Perbandingan Madzhab dan Hukum Vol. 3 No. 1 (2024): Al-Muqaronah : Jurnal Perbandingan Mazhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v3i1.162

Abstract

factors outside the child, such as relationships, education, playmates and so on. Because criminal acts committed by children are generally a process of imitating anything influenced by negative actions from adults or those around them. What factors influence the occurrence of criminal acts of sexual abuse committed by minors, internal factors, namely intelligence factors, age factors, gender factors, while external factors, namely household factors, educational and school factors, children's social factors and social media factors in the resolution of criminal acts of obscenity. committed by minors and criminal sanctions for perpetrators of sexual abuse against children according to Law Number 35 of 2014 can be implemented by the Panel of Judges by applying Article 82 of Law Number 35 of 2014 and Article 290 paragraph 2 of the Criminal Code, if the defendant is proven to fulfill the objective and objective elements. subjective nature contained in these two articles carries a maximum penalty of 15 years in prison and a minimum of 3 years in prison. According to the view of Islamic law, the implementation of criminal sanctions against perpetrators of sexual abuse against children can be applied ta'zir,
Co-Authors a/l Thiagarajan , Shanmugam ARMA NURLAILIY, NYI AYU Elpipit Elpipit Fathony Karuniawan Hardiyatullah, Hardiyatullah Idul Adnan Jumadi Jumadi koh beng, oh you Muh. Rizal Hamdi Mustakim, Ahmad Muzawir, Muzawir Nurman Jayadi Sepyah, Sepyah Suarajana, Suarjana Suarjana Suarjana Sugitanata, Arif Sukadi, Muhammad