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MUHAMMAD SIDDIQ ARMIA
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PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS)
Published by Universitas Islam Negeri Ar-Raniry Banda Aceh
ISSN : 25028006     EISSN : 25498274     DOI : https://doi.org/10.22373/petita.v6i1
Core Subject : Religion, Social,
Religion Law, Crime, Criminology & Criminal Justice Social Sciences
PETITA journal has aimed to deliver a multi-disciplinary forum for the discussion of thoughts and information among professionals concerned with the boundary of law and sharia, and will not accept articles that are outside of PETITA’s aims and scope. There is a growing awareness of the need for exploring the fundamental goals of both the law and sharia systems and the social consequences of their contact. The journal has tried to find understanding and collaboration in the field through the wide-ranging methods represented, not only by law and sharia, but also by the social sciences and related disciplines. The Editors and Publisher wish to inspire a discourse among the specialists from different countries whose various legal cultures afford fascinating and challenging alternatives to existing theories and practices. Priority will therefore be given to articles which are oriented to a comparative or international perspective. The journal will publish significant conceptual contributions on contemporary issues as well as serve in the rapid dissemination of important and relevant research findings. The opinions expressed in this journal do not automatically reflect those of the editors. PETITA journal have received papers from academicians on law and sharia, law theory, constitutional law, research finding in law, law and philosophy, law and religion, human rights law, international law, and constitutionality of parliamentary products. In specific, papers which consider the following scopes are cordially invited, namely; • Sharia Law • Constitutional Law • International Law • Human Rights Law • Land Property Law • Halal Law • Islamic Law • Sharia Court • Constitutional Court • Refugee Law • Transitional Justice • Trade Law • Regional Law • Institutional Dispute Law • Legal Thought • Law and Education • Humanitarian Law • Criminal Law • Islamic Law and Economics • Capital Punishment • Child Rights Law • Family Law • Anti-Corruption Law • International Trade Law • Medical Law
Arjuna Subject : Ilmu Sosial - Hukum
Articles 6 Documents
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Search results for , issue "Vol 7 No 1 (2022)" : 6 Documents clear
LEGAL PERPSECTIVE ON THE TRADE FACILITATION AGREEMENT (TFA): INDONESIAN CASE STUDIES Ozy Diva Ersya
PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH Vol 7 No 1 (2022)
Publisher : LKKI Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4316.349 KB) | DOI: 10.22373/petita.v1i1.75

Abstract

The application of trade facilitation needs further analysis in the context of Indonesian law. So far Indonesia has not yet ratified the trade facilitation agreement. On one hand trade facilitation is a compulsory requirement that must be fulfilled by a state, and on the other hand the state does not provide a legal instrument to do so. The consequence is legal uncertainty for those parties who want to invest their money in Indonesia. Trade facilitation would also be in line with ASEAN programs. Those programs share the same purpose to expedite the movement of goods and services by providing legal certainty for trade facilitation foundations. The World Trade Organization (WTO) TFA can be used as ‘soft-law’ for the Indonesian legal framework to implement trade facilitation enhancement, even though it is not yet ratified by Indonesia. The WTO TFA will easily apply and have legal force if it is implemented into the Indonesian national legal structure. Abstrak: Penerapan regulasi tentang fasilitasi perdagangan internasional (TFA) dalam sistem hukum Indonesia memerlukan kajian lebih lanjut dan komprehensif. Selama ini indonesia belum meratifikasi persetujuan tentang TFA. Disatu sisi secara hukum internasional TFA harus diterapkan oleh suatu negara, akan tetapi masih banyak negara yang belum menerapkan TFA sebagai instrumen hukum di negaranya. Akibat dari kekosongan hukum tentang TFA banyak negara yang enggan menanamkan investasinya di Indonesia. Padahal TFA telah sejalan dengan program-program negara ASEAN. Karena pada intinya program TFA mempunyai tujuan sama yaitu mempercepat pertumbuhan ekonomi melalui percepatan pergerakan barang dan jasa dengan memperkuat pondasi hukum TFA. Sejauh ini WTO TFA dapat dipergunakan sebagai dasar hukum tak mengikat dalam sistem hukum Indonesia. Karena walau bagaimanapun pada suatu waktu WTO TFA bisa dijadikan kepastian hukum di tingkat internasional.Kata Kunci: Fasilitas Perdagangan, Perspektif Hukum, Program ASEAN
CONSTITUTIONAL PRACTICE OF ASEAN COUNTRIES: QUESTIONING JUDICIAL REVIEW, RELIGIONS AND MINORITY ISSUES Muhammad Siddiq Armia
PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH Vol 7 No 1 (2022)
Publisher : LKKI Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2830.876 KB) | DOI: 10.22373/petita.v5i2.105

Abstract

ASEAN countries vary in culture and ethnicity, and these differences affect the way states are run. In respecting the spirit of democracy and also part of constitutional practice, those countries have frequently amended their constitutions. ASEAN countries have adopted numerous models of constitutional practice from the post-colonial era. The need to re-examine and re-evaluate existing rules to make them relevant to common and indigenous models and value systems has led to a consistent renewal and review of existing models. Looking the systems ASEAN countries have utilized when implementing their constitutions, there are three models of constitutional practice: the Westminster Model, Socialist Model, and Mixed Model. Abstrak: Negara-negara ASEAN memiliki budaya dan keragaman etnis yang mempengaruhi cara bernegara. Negara-negara di kawasan ini memiliki konstitusi yang energik dan bergerak menyesuaikan waktu. Dalam menghormati semangat demokrasi dan praktik ketatanegaraan, negara-negara di ASEAN acapkali melakukan amandemen konstitusi. Negara-negara ASEAN telah memiliki banyak model praktik ketatanegaraan yang diadopsi dari era penjajahan. Sekarang, negara-negara di ASEAN telah melakukan pembaruan yang konsisten, dengan mengevaluasi kembali aturan yang ada untuk menjadikannya relevan dengan model dan sistem nilai yang berlaku umum. Melihat sistem negara-negara ASEAN yang menerapkan konstitusinya, dapat disimpulkan ada tiga model praktik ketatanegaraan yang terjadi di ASEAN; pertama adalah Model Westminster, Model Sosialis, dan Model Campuran. Ketiga model ini mempengaruhi cara pengujian undang-undang, penanganan isu-isu agama dan minoritas.Kata Kunci: Konstitusi ASEAN, Judicial Review, Isu Agama dan Minoritas
CONCEPT AND APPLICATION OF GOOD GOVERNANCE IN UMAR BIN ABDUL AZIZ’S REIGN Zul Karnaini
PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH Vol 7 No 1 (2022)
Publisher : LKKI Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2803.697 KB) | DOI: 10.22373/petita.v6i1.108

Abstract

The term Good Governance (an-Nizam al-Siyasah) is an Islamic concept for implementing good governance based on the Qur'an and Hadith. UNDP redeveloped this concept in 1990. It was originally implemented by Umar bin Abdul Aziz during the Umayyad dynasty, balancing a synergistic and constructive relationship between the state, private sector and society. Umar bin Abdul Aziz applied the principles of good governance consisting of 1. Tawhid (oneness), 2. Trust, 3. Deliberation, 4. Justice and Law Enforcement, 5. Equality, 6. Brotherhood, 7. Human Rights, 8. Effective and Efficient, 9. Social Supervision. These principles of good governance are in line with Islamic values, such as holding Allah as the highest caliph, trustworthiness, deliberation, justice, equality, brotherhood, human rights, and commanding good and evil. In contrast, the Good Governance of UNDP and LAN have the following principles: participation, law enforcement, transparency, equality, responsiveness, effectiveness, professionalism, and supervision. The principles of good governance by Umar bin Abdul Aziz are associated with maqasid sharia, which include the principle of tawhid according to maqasid sharia in muhafazah ad-din (maintaining religion), the principle of trustworthiness and effectiveness and efficiency, including in muhafazah al-mal (protection of property). The application of deliberation, including in muhafazah al-aql (preservation of reason), and brotherhood is in muhafazah al-nasl (maintaining offspring). Human Rights are in muhafazah al-nafs (protecting the soul), in line with the maqasid shari'ah al-Syatibi. If tawhid is connected with Imam Malik's istislahi theory, then this principle is in daruriyyah (principle), while justice and law enforcement, deliberation, trust, equality, brotherhood are included in the hajiyyah category. Effective, efficient social supervision is included in the category of taksiniyah. This study discusses how Umar bin Abdul Aziz's good governance is implemented and how it is related to the UNDP good governance. The study contributes to the body of knowledge related to the state. Abstrak: Istilah Good Governance (an-Nizam al-Siyasah) merupakan konsep Islam dalam pelaksanaan tata kelola pemerintahan yang baik sesuai al-Qur’an dan Hadits. Konsep ini dimunculkan kembali oleh UNDP pada 1990 yang pernah dilaksanakan Umar bin Abdul Aziz pada masa dinasti Umayyah, dalam menyeimbangkan hubungan yang sinergis dan konstruktif antara negara, sektor swasta dan masyarakat, melalui prinsip good governance yang diterapkan Umar bin Abdul Aziz: 1. tawhid, 2. Amanah, 3. Musyawarah, 4. Keadilan dan Penegakan Hukum, 5. Persamaan, 6. Persaudaraan, 7. Hak Asasi Manusia (HAM), 8. Efektif dan Efisien, 9. Pengawasan Sosial. Prinsip-prinsip Good governance Umar bin Abd Aziz sejalan dengan tata nilai Islam, seperti: Allah sebagai khalifah tertinggi, amanah, musyawarah, keadilan, persamaan, persaudaraan, HAM, dan amar makruf nahi munkar. Sebagai bandingannya adalah Good Governance UNDP dan LAN memiliki prinsip sebagai berikut: partisipasi, penegakan hukum, transparansi, kesetaraan, daya tanggap, efektif, profesionalisme, pengawasan. Prinsip-prinsip good governance Umar bin Abdul Aziz diakaikan dengan maqasid syariah adalah; prinsip tawhid sesuai maqasid syari’ah bidang muhafazah ad-din (menjaga agama), prinsip amanah dan efektif serta efisien termasuk ketagori muhafazah al-mal (penjagaan harta). Penerapan musyawarah, termasuk kategori muhafazah al-aql (penjagaan akal) dan persaudaraan termasuk kategori muhafazah al-nasl (menjaga keturunan). Hak Asasi Manusia (HAM) termasuk kategori muhafazah al-nafs (menjaga jiwa). sejalan dengan maqasid syari’ah al-Syatibi. Jika dihubungkan tawhid dengan teori istislahi Imam Malik maka prinsip ini termasuk daruriyyah (pokok), sementara keadilan dan penegakan hukum, musyawarah, amanah, persamaan, persaudaraan termasuk tingkatan kategori hajiyyah. efektif, efisien, pengawasan sosial termasuk kategori taksiniyah. Lalu bagaimanakah good governance ini diterapkan dan bagaimana hubungannya dengan good governance UNDP. Inilah kajian risalah ini sebagai bahan untuk menambah khazanah ilmu pengetahuan dalam bernegara. Kata Kunci: Tata Kelola, Konsep dan Aplikasi yang Baik, Pemerintahan Omar Bin Abdul Aziz
CRITICAL LEGAL STUDIES (CLS): AN ALTERNATIVE FOR CRITICAL LEGAL THINKING IN INDONESIA Muchamad Ali Safa’at; Milda Istiqomah
PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH Vol 7 No 1 (2022)
Publisher : LKKI Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/petita.v7i1.122

Abstract

This article discusses Critical Legal Studies (CLS) as the critical study of the law that opposes the doctrine of legal formalism. As a form of critical study, CLS accommodates not only Marxist legal ideas but also liberalist-radical and postmodernist ones. This article aims to describe the ideas contained within CLS from the perspectives of various legal experts and identify its advantages and disadvantages, as well as its context with the legal development in Indonesia. The normative research method was utilized for the investigation and analysis of the existing legal doctrines. This article concludes with a critique of the law in Indonesia at present and an explanation as to how the ideas of CLS may be utilized as another radical alternative for solving legal problems in Indonesia. Abstrak: Artikel ini membahas mengenai Critical Legal Studies (CLS) sebagai studi kritis hukum yang menentang doktrin formalisme hukum. Sebagai bentuk kajian kritis, CLS tidak hanya menampung ide-ide hukum Marxis, tetapi juga liberalis-radikal dan postmodernis. Artikel ini bertujuan untuk mengidentifikasi secara singkat gagasan-gagasan yang terkandung dalam CLS dari berbagai pakar hukum, kelebihan dan kekurangannya, serta konteksnya dengan perkembangan hukum di Indonesia. Metode penelitian yang digunakan adalah metode normatif untuk mengkaji dan menganalisis keberadaan doktrin-doktrin hukum. Artikel ini diakhiri dengan kritik terhadap hukum di Indonesia saat ini dan bagaimana gagasan CLS dapat dimanfaatkan sebagai alternatif radikal lain dalam menyelesaikan permasalahan hukum di Indonesia.Kata Kunci: Studi Kritis Hukum, Doktrin Formalisme Hukum, Alternatif Radikal.
THE ROLE OF THE SHIA SECT IN ISLAMIC LAW: DOES IT MAKE SENSE? Badri Hasan Sulaiman
PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH Vol 7 No 1 (2022)
Publisher : LKKI Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/petita.v7i1.125

Abstract

Shia sect was born due to political factors that later developed into Fiqh (Islamic Jurisprudence). The different perspectives on the Caliph of Ali ibn Abi Talib's position have led to several sectarianisms in Shia, from ordinary to extreme views, claiming that angel Gabriel sent wrong revelations to Muhammad instead of Ali ibn Abi Talib. Thus, not all of the Sects of Shia are misleading. The Shia’s teachings are contrary to the Aqeedah (creed) and thus should be watched to avoid the negative consequences. This article explores the Islamic law thought from the perception of Shia sects to get a clear point of view and prevent the misunderstanding of Shia sects in the Islamic society. Abstrak: Pada mulanya mazhab Syi'ah lahir karena faktor-faktor politis yang kemudian berkembang menjadi mazhab fiqh. Timbulnya berbagai macam aliran dalam mazhab Syiah dikarenakan perbedaan cara pandang terhadap kedudukan 'Ali. Dari pandangan biasa sampai pandangan yang sangat ekstrim hingga berpendapat bahwa Jibril salah menurunkan wahyu. Tidak semua mazhab Syi'ah menyimpang dari aqidah tetapi ada juga yang sesuai. Multitafsir ini harus dihargai sebagai suatu rahmah karena perbedaan yang membuat Islam menjadi besar. Untuk Syiah yang bertentangan dengan aqidah Islam selayaknya harus diwaspadai aqidahnya, untuk menghidari akibat negatif yang ditimbulkannya, karena hal ini akan berakibat negatif bagi masyarakat awam yang belum memahami Islam sepenuhnya. Kata Kunci: Mazhab, Syiah, Aliran Sesat
INTRODUCTION Muhammad Siddiq Armia; Muhammad Syauqi Bin-Armia
PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH Vol 7 No 1 (2022)
Publisher : LKKI Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/petita.v7i1.143

Abstract

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