PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS)
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
Articles
174 Documents
<![CDATA[PENGARUH MUQASHSHA DALAM PIUTANG MURABAHAH TERHADAP PENDAPATAN BAITUL QIRADH BINA INSAN MANDIRI BANDA ACEH ]]>
<![CDATA[JUNITA, IRNI]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i2.1305
<![CDATA[This paper aimed to investigate the influence of muqashsha in murabaha credit on the revenue of Baitul Qiradh Bina Insan Mandiri Banda Aceh. The results showed that the muqashsha’s influence in Murabaha credit included the reduced amount of the annual revenue set at the beginning whenever the customer made accelerated payment, and every customer who made the acceleration of repayment before the due date of the murabaha product would get muqashsha with discounted price of 60% of the residual margin available. There are two factors causing the customer to make accelerated payment. First, they have sufficient or more funds. Second, they want to return it because they wish to take the next financing. In Baitul Qiradh Bina Insan Mandiri, the muqashsha was provided because most customers intended to make accelerated repayment in order to take the next financing. In this regard, good working relationship could be established between the customers and Baitul Qiradh Bina Insan Mandiri. In addition, the customers also obtained the benefits due to the acceleration of repayment of the muqashsha.]]>
<![CDATA[KETENTUAN BATAS MINIMAL USIA KAWIN: SEJARAH, IMPLIKASI PENETAPAN UNDANG-UNDANG PERKAWINAN ]]>
<![CDATA[Masfuful Fuad, Ahmad]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i1.1296
<![CDATA[Minimum conditions of age limit stated in Article 7 of the Marriage Act is closely related to history and chronology of the birth of the Act. A study on the historical background of the Act can disclose age limit established in past and present that limited in nineteen for men and sixteen for women. This article will use historical theory introduced by Donald V Gawronski as analysis tools. Gawronski theory state that history is not only about something happened in the past, but also something may occur now and in the future. Age limit in the Marriage Act has not happened suddenly, but has had historical background and previous chronology. It has also been influenced religion background, races, puberty level, and national spirit of a state. For instance puberty level between one decade and other decades change gradually.]]>
<![CDATA[THE FEDERAL CONSTITUTION, NATIONAL- ETHNIC MINORITY GROUPS AND THE CREATION OF STATES: THE POST–COLONIAL NIGERIAN EXPERIENCE ]]>
<![CDATA[OBIKWU, EMMANUEL]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i1.1811
<![CDATA[Critics will retort that there are well over 400 ethno-linguistic groups in Nigeria and each of them cannot have their own state! This is acknowledged and is not an altogether unfounded claim. It, however, underestimates inter-communal and interethnic relations which in Nigeria is generally cordial. Several states in the country are strictly speaking not entirely homogenous ethnically but are composed of several minority groups living together in harmony. Furthermore, there are criteria which ethnic groups agitating for states within Nigeria must meet. Political negotiations, rallies, campaigns and the like all play a part in the realization of the legitimate aspirations of ethnic minorities within a constitutional democracy. Undoubtedly, the operation of Federal Republican Constitution and the creation of states continues to attract constructive criticism. Thus, it has been argued against Nigeria’s Presidential Federalism that this type of republican constitutionalism continues to sustain and perpetuate the status of the predominant tribes more powerfully than would have occurred in a unitary system.]]>
<![CDATA[TINDAK PIDANA KERUSAKAN LINGKUNGAN DALAM UNDANG-UNDANG NOMOR 32 TAHUN 2009 DAN TINJAUAN FIQH AL- BI’AH ]]>
<![CDATA[Ridwansyah, Muhammad]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i1.1300
<![CDATA[The arrangement of environmental law in Indonesia shows significant improvement in Act Number 32 of 2009 on the Protecting and Managing Environment, having criminal threat in Articles 98, 99, and 100. This article has two main concerns, firstly is arrangement of crime on the environmental destruction in Act Number 32 of 2009 on the Protecting and Managing Environment. Secondly is the conformity between concept fiqh al-bi’ah and Act Number 32 of 2009 on the Protecting and Managing Environment. So far criminal offence stated in Act Number 32 of 2009 on the Protecting and Managing Environment is not enough strong to catch environmental destroyer. In this context the government must amend the articles, which is not in accordance with law enforcement. There are similarities between concept of fiqh al-bi’ah and environmental arrangement existing in Indonesia. The concept of fiqh al-bi’ah is part of maqashidul syari’ah, and Islam strongly suggests protecting and looking after the environments.]]>
<![CDATA[POLITIK HUKUM PEMBENTUKAN KOMISI KEBENARAN DAN REKONSILIASI ACEH: RE-FORMULASI LEGALITAS KKR ACEH ]]>
<![CDATA[Ulya, Zaki]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i2.2313
<![CDATA[Pembentukan KKR di Aceh didasarkan pada Pasal 229 Undang-Undang No. 11 Tahun 2006, kemudian dilegalkan dalam Qanun No. 17 Tahun 2013. Keberadaan KKR Aceh makin menimbulkan polemik setelah Gubernur Aceh mengangkat beberapa anggota KKR Aceh berdasarkan pada Surat Keputusan Gubernur Aceh Nomor 162/796/2016. Pro dan kontra mengenai pembubaran KKR Aceh berkembang akibat penilaian KKR Aceh dibentuk setelah dihapuskannya ketentuan KKR Nasional oleh Mahkamah Konstitusi. Tulisan ini hendak mengkaji mengenai legalitas KKR Aceh ditinjau dari aspek politik hukum dan formulasi hukum mengenai keberadaan KKR Aceh menurut peraturan perundang-undangan.]]>
<![CDATA[KEDUDUKAN DAN FUNGSI KEUJRUEN BLANG DALAM PENGELOLAAN PERTANIAN DI KECAMATAN DARUSSALAM KABUPATEN ACEH BESAR ]]>
<![CDATA[KIAWAN, ANDRI]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i2.2319
<![CDATA[Tujuan penulisan ini untuk menjelaskan kedudukan dan fungsi keujreun blang dalam pengelolaan pertanian, kendala yang dihadapi keujreun blang dan faktor penyebab timbulnya kendala dalam pelaksanaan fungsi dan wewenangnya serta upaya yang ditempuh guna mengatasi hambatan dalam menjalankan fungsi dan kewenangannya. Hasil penelitian menunjukkan bahwa kedudukan dan fungsi keujreun blang dalam pengelolaan pertania di kecamatan Darussalam belum berjalan maksimal, masih berdasarkan pengalaman dan kebiasaan Keujreun Blang terdahulu, koordinasi dan tugas Keujreun Blang juga tidak jelas dengan dinas pengairan dan dalam menyelesaikan sengketa yang terjadi akibat pemamfaatan air antar petani masih diselesaikan oleh Geuchik dikantor Desa. Kendala yang menghambat pelaksanaan kedudukan dan fungsi Keujreun Blang adalah Keujreun Blang tidak mengetahui tugas dan fungsinya secara jelas seperti yang telah ditetapkan dalam Pergub Aceh No. 45 Tahun 2015.]]>
<![CDATA[PERBEDAAN ANCAMAN PIDANA BAGI PELAKU LIWAT DEWASA TERHADAP ANAK-ANAK (KAJIAN AYAT (3) PASAL 63 QANUN JINAYAT NO. 6 TAHUN 2014) ]]>
<![CDATA[ASTUTI, ASTUTI]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i2.1306
<![CDATA[This paper aimed to describe the view of Qanun Jinayat (Criminal Acts Regional Bylaws) No. 6/2014 Article 63 on the perpetrators of liwat (sodomy) between adults with adults and adults with children as well as the ta'zir (punishment administered at the discretion of the judge) that exceeded hudud (punishment for certain offenses that are fixed by the Qur'an or Hadith). The results showed that Qanun Jinayat differentiated the two types of liwat perpetrators because the adults’ penalties have been stipulated in the Sharia law with obvious penalties as in adultery. On the other hand, the perpetrators committing liwat against children were subject to extraordinary violation of Sharia. Therefore, the perpetrators were punished twice as much. The ta'zir penalty may have exceeded the hudud under the basis of the Hadith and also the rules of fiqh (Islamic jurisprudence).]]>
<![CDATA[KONSEP PENETAPAN WALI HARTA DALAM PEMIKIRAN MAZHAB SYAFI’I DAN PRAKTEK MASYARAKAT ACEH BESAR ]]>
<![CDATA[Devy, Soraya]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i1.1298
<![CDATA[The sequence of capital guardianship in thought of Syafi’i consists of grandfather, those handed down by father, and justices. The fact happening in Great Aceh society shows that orphan’s capital cannot be refunded when children legally mature. This article has purposes to know deeply the concept of thought in Syafi’i perspective in appointing guardianship for his children, seeing the consideration of justices in the Mahkamah Syar’iyah of Great Aceh. Guarder has obligation to protecting and saving children’s capital and return it back when the children grow up. The process of appointing guardianship in Great Aceh society has arranged with inviting an Islamic scholar having understanding in Islamic knowledge. The guardianship priority comes from the oldest man in a family. If there does not have the oldest man, the guardianship will deliver to other family in the line of father’s family. It seems that justices have consideration to protect the children and his capital.]]>
<![CDATA[PRINSIP DASAR HUKUM POLITIK ISLAM DALAM PERSPEKTIF AL-QURAN ]]>
<![CDATA[FAHMI, MUTIARA]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i1.1814
<![CDATA[Kajian ini bertujuan merumuskan prinsip dasar hukum politik Islam menurut perspektif Al-Quran mengingat hukum politik Islam (fiqh siyasah) adalah hukum yang terus berkembang dengan cepat dan dinamis, Perkembangan ini memerlukan pengetahuan tentang prinsip-prinsip dasar apa yang dirumuskan para ulama dalam bidang siyasah sehingga perkembangan hukum politik Islam tidak lari dari rel dan norma standar yang telah disepakati. Menurut Islam, mekanisme operasional pemerintahan dan ketatanegaran mengacu pada prinsip-prinsip syari’ah yang bersumber dari Al-Quran dan Hadis. Prinsip-prinsip negara dalam Islam tersebut ada yang berupa prinsip-prinsip dasar yang mengacu pada teks-teks syari’ah yang jelas dan tegas, dan ada pula prinsip-prinsip tambahan yang merupakan kesimpulan dan termasuk ke dalam fiqh siyasah atau Hukum ketatanegaraan dalam Islam. Prinsip-prinsip hukum politik Islam yang telah diuraikan oleh para pakar politik Islam dalam berbagai referensi sangat variatif, dalam kajian ini prinsip-prinsip siyasah dan penyelenggaraan negara dalam Alquran dapat diformulasikan tujuh prinsip dasar hukum politik Islam. yaitu : 1). Prinsip kedaulatan; 2). Prinsip keadilan; 3). Prinsip musyawarah dan Ijma’; 4). Prinsip persamaan; 5). Prinsip hak dan kewajiban negara dan rakyat; 6). Prinsip amar ma’ruf nahi munkar.]]>
<![CDATA[PERTIMBANGAN HAKIM MEMBERIKAN HAK ASUH ANAK KEPADA AYAH: SUATU KAJIAN EMPIRIS DI MAHKAMAH SYAR’IYAH BANDA ACEH ]]>
<![CDATA[Mansari, Mansari]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i1.1299
<![CDATA[In fact the justices not always give the foster rights for mother. In some cases there are several judgement that justices deliver foster rights for father, stated in judgement Number putusan Nomor 65/Pdt.G/2011/MS-Bna, 167/Pdt.G/2011/MS–Bna dan 66/Pdt.G/2012/MS-Bna. Justices has carefully delivered foster rights in some cases. The main consideration is fulfilling the best interest of child. Thus justices must carefully a social condition of carer candidate. Islamic law gives priority to a person who has responsibility and can fulfil his job as carer (hadhin). Even though a mother has legal rights to foster his children, but if she does not have ability in term of social economic, she can deliver his rights to the child’s father. Justices suggested in giving foster rights must consider psychological aspects between child and his career, to ensure the carer candidate have strong responsibility in fostering child under his guardianship.]]>
