Al-Daulah : Jurnal Hukum dan Perundangan Islam
al-Daulah: Jurnal Hukum dan Perundangan Islam (p-ISSN: 2089-0109 dan e-ISSN: 2503-0922) diterbitkan oleh Prodi Siyasah Jinayah (Hukum Tata Negara dan Hukum Pidana Islam) Fakultas Syari'ah dan Hukum UIN Sunan Ampel Surabaya pada bulan April 2011. Jurnal ini terbit setiap bulan April dan Oktober, dengan memuat kajian-kajian tentang tema hukum dan Perundangan Islam. Jurnal ini terakreditasi pada 1 Desember 2015 sesuai Keputusan Direktur Jenderal Penguatan Riset dan Pengembangan Kementerian Riset, Teknologi, dan Pendidikan Tinggi Republik Indonesia Nomor: 2/E/KPT/2015.
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370 Documents
<![CDATA[Tarik Ulur Islam dan Dasar Negara ]]>
<![CDATA[Jailani, Imam Amrusi]]>
<![CDATA[ al-Daulah: Jurnal Hukum dan Perundangan Islam Vol 2 No 1 (2012): April 2012 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syari'ah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2012.2.1.1-21
<![CDATA[Abstrak: Tulisan ini ini akan menggambarkan moment-moment bersejarah dalam perjalanan bangsa Indonesia menjelang dan sesaat setelah proklamasi kemerdekaan. Dua golongan yang sama-sama berpengaruh saling berkompetisi dalam menentukan dasar Negara. Pertama, adalah golongan nasionalis ?sekuler? yang memandang bahwa Negara yang akan didirikan (Republik Indonesia) harus berdasarkan kebangsaan, bukan Islam, dengan alasan tidak seluruh rakyat Indonesia beragama Islam. Sementara itu, golongan kedua, golongan Islam berpandangan bahwa dasar Negara dari bangsa Indonesia harus Islam, dengan alasan bahwa mayoritas rakyat Indonesia beragama Islam. Walaupun mayoritas tim perumus yang tergabung dalam keanggotaan Panitia Persiapan Kemerdekaan Indonesia (PPKI) adalah muslim, namun pada akhirnya dicapai kesepakatan dasar Negara republik Indonesia adalah Pancasila. Hal tersebut bukanlah merupakan sesuatu yang taken for granted, melainkan dicapai melalui proses diskusi yang panjang sejak pra kemerdekaan hingga pasca kemerdekaan. Kenyataan di atas memberikan gambaran perihal jiwa besar para elit atau tokoh muslim yang tergabung dalam keanggotan PPKI dengan menerima Pancasila sebagai dasar Negara Republik Indonesia yang baru saja diproklamasikan. Bagi mereka, kepentingan bangsa dan Negara di atas segala-galanya. Keutuhan bangsa dan Negara harus tetap diperhatikan dengan selalu menjaga kesatuan dan persatuan bangsa. Kepentingan seperti itu harus selalu dikedepankan dari pada kepentingan golongan, apalagi interes pribadi. Para pendiri republik ini telah memberikan teladan yang sebaik-baiknya untuk dikenang dan dicontoh oleh generasi berikutnya.Kata Kunci: Islam, nasionalis, dasar negara, dan Pancasila]]>
<![CDATA[Sistem Ketatanegaraan Indonesia Pasca Amandemen UUD 1945 ]]>
<![CDATA[Warjiati, Sri]]>
<![CDATA[ al-Daulah: Jurnal Hukum dan Perundangan Islam Vol 2 No 2 (2012): Oktober 2012 ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syari'ah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2012.2.2.185-207
<![CDATA[Abstract: The article discuss the changes of indonesian political system in indonesia after the amendment of Indonesian Constitution of 1945 with the focus of the amendments of legislative, eecutive and judicative bodies. Legislative amendments is located in the emergence of a new body called DPD (Dewan Perwakilan Daerah of Regional Representative Assembly) as a part of MPR (Majelis Permusyawaratan Rakyat or People?s Consulatation Assembly) alongside DPR (Dewan Perwakilan Rakyat or House of Representative). Such amendment is basically a modifictaion of bicameral system as that of the United States? political system. Executive body amendments lies on direct election of president, limitation of presidential tenure up to two tenures of five years, and likeliness of presidential impeachment in case of breaking law and constitution. Amendment on judicative body is obviously apparent in the creation of Constitutional Court alongside the Supreme Court and Judicial comission which is in charge of safeguarding the judgeship profession.Kata Kunci: Amandemen, UUD, dan System Ketatanegaraan]]>
<![CDATA[Analisis Model Diversi Melalui Restorative Justice Pada Anak Pelaku Tindak Pidana Terorisme Dalam Perspektif Maqashid Syari’ah ]]>
<![CDATA[Fad, Mohammad Farid]]>
<![CDATA[ al-Daulah: Jurnal Hukum dan Perundangan Islam Vol 9 No 01 (2019): April ]]>
Publisher : <![CDATA[Prodi Siyasah (Hukum Tata Negara) Fakultas Syari'ah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2019.9.01.51-88
<![CDATA[Aksi terorisme yang melibatkan anak-anak tentu mengundang keprihatinan tersendiri. Bagaimana tidak, bila anak tersebut dihadapkan pada proses peradilan formil maka selain ia akan kehilangan kemerdekaannya, juga kehilangan masa depannya karena stigmatisasi sebagai pelaku teror yang dilekatkan seumur hidup. Namun bila ditempuh model diversi melalui keadilan restoratif maka dalam proses hukumnya akan terhadang oleh ketentuan Pasal 7 ayat (2) UU No. 11 Tahun 2012 tentang Sistem Peradilan Pidana Anak. Lalu bagaimanakah titik temu antara keduanya? Bagaimanakah pendekatan diversi ini dalam perspektif Maqâshid al-Syarî?ah? Artikel ini mencoba untuk mendeskripsikan model diversi melalui pendekatan restorative justice dalam perspektif maq?shid al-syarî?ah. Jenis metode yang digunakan dalam penelitian ini adalah metode kualitatif. Teknik pengumpulan data yang digunakan adalah telaah pustaka (library research) yang bersumber dari berbagai literatur seperti buku-buku, kitab dan artikel jurnal. Setelah data terkumpul, akan dilakukan analisis dengan menggunakan metode deskriptif-analitis. Penelitian ini menyimpulkan bahwa keadilan restoratif melalui model diversi selaras dengan prinsip-prinsip maq?shid al-syarî?ah, pendekatan hukum ini bertujuan untuk membantu anak pelaku teror menyadari, merasakan sekaligus memulihkan kembali hubungan kemanusiaan yang sempat rusak antara pelaku dan korban. Hal ini disebabkan pada dasarnya anak pelaku teror bukanlah pelaku dalam arti sebenarnya, namun ia adalah korban sesungguhnya dari hasil indoktrinasi orangtuanya ataupun pihak lain.]]>
<![CDATA[Aktualisasi Makna Jihad dalam Kehidupan Modern ]]>
<![CDATA[Saoki, Saoki]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.1-18
<![CDATA[This article discusses about the essence of the meaning of jihad and its actualization in a modern life. Basically, jihad has two meanings; First, the notion of the propagation of Islam in a polite, tolerant, peaceful way, and away from coercion and violence. Second, the notion of war. Jihad in the first sense to be applied anytime and anywhere, while the second one should only be applied in a very constrained condition because of the definite threat of the enemy. The main purpose of jihad is al-amr bi al-ma'ruf wa al-nahy an al-munkar. Therefore, in today’s modern context, jihad could be interpreted in a more macro and holistic sense, so that any forms of al-amr bi al-ma'ruf wa al-nahy an al-munkar like an attempt to increase the level of education of Muslims, an attempt to increase the welfare of the Muslims weather economically, politically, and culturally. All are included in a category of jihad in Islam, and they are more important than a physical jihad with a war, due to the current context, jihad with those meanings are the most needed by Muslims.]]>
<![CDATA[Dialektika antara Kemaslahatan dan Teks dalam Syariah ]]>
<![CDATA[Arifin, Moch. Zainul]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.19-41
<![CDATA[This article discusses the dialetics between the benefit and the text in shari’ah. The purpose of shari’ah is to reach the benefit of mankind. It means that the entire texts and their laws serve to realize the benefit and to prevent damage, and should be based on the principle of beneficial understanding, the application of which within the scope of the benefit, and the text as a standard of benefit. The benefit is an important spirit behind shari’ah. Because of that, the understanding of the text in a legal reasoning process needs a solid foundation. Basically, the emergence of contradiction between benefit and text is nothing other than the two things: first, errors in understanding and concluding the benefit; second, errors in understanding and actualizing the text. Actualization of the benefit of the text is a branch and an expansion of the welfare interpretation of the text. This actualization plays an important role in eliminating the contradiction between the text and welfare. Therefore, it is necessary to actualize the enlightened benefit by seeing, considering, and excluding the conditions that lead to a damage.]]>
<![CDATA[Sejarah Sosial Hukuman Peminum Khamr ]]>
<![CDATA[Malik, Arif Jamaluddin]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.42-56
<![CDATA[Penalty for a drinker can not be separated from the development and changes in society. As one of the many provisions of a criminal penalty, drinker should remain be punished. However, in practice, there are differences in accordance with the implementation of penalty for a drinker. It is about the amount and limit of the punishment given to a drinker. This is because al-Qur'an does not explicitely mention the legal sanctions for a drinker. In contrast to the punitive sanction for the variant of violations of a criminal penalty, such as fornication, adultery, and theft of the mentioned amount and limit of their sentence. The differences in the application of a criminal penalty for drinkers at the Prophet’s time time and after indicate that although the substantive criminal penalty should remain in force, but in the application might be heavier or at least equal as the former penalty. Those facts indicate that Islamic law is related to the changes and development of society. Thus, there is an interplay circumstance between Islamic law and the developments and changes in society, or in otherwise.]]>
<![CDATA[Peranan Badan Permusyawaratan Desa dalam Pemberdayaan Masyarakat di Sidoarjo ]]>
<![CDATA[Lailiyah, Risaatul]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.57-76
<![CDATA[This paper describes about the role of the Village Consultative Assembly in village of Jati, Banjar Bendo, and Sumput of Sidoarjo regency in empowering the community. Village Consultative Assembly is an institution that is the embodiment of democracy in a village’s governance as an administrative element of the village. It functionates to set rules together with the Head of the village and accommodates the aspirations of the people. Village Consultative Assembly’s role in empowering the community in the village of Jati and Sumput are less active. While, the Village Consultative Assembly in Banjar Bendo is very active. Beeing active or not active in carrying out their role lies on the implementation of the legislative’s function that has been defined by Peraturan Pemerintah No. 72 year 2005 article 35 Juncto PERDA (Regional Legislation) of Sidoarjo No. 07 year 2006 article 12. The legislative duties and functions of the Village Consultative Assembly in Sidoarjo can not run optimally. This is indicated by the Village Consultative Assembly’s less comprehensive in Jati and Sumput in framing the conventional regulations into the written rules. It is so since they got less technical assistance from the local government, especially in the field of legislation.]]>
<![CDATA[Politik Islam di Indonesia Pasca Kemerdekaan Hingga Demokrasi Terpimpin ]]>
<![CDATA[Ma’afi, Rif’at Husnul]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.77-95
<![CDATA[This article describes about the Islamic political development in Indonesia after its independence to the guided democracy. In the early days of its independence, there was a debate among Islamists and nationalists in formulating legislation until they agreed upon the first principle “Belief in one Godâ€. At the time of parliamentary democracy, many Islamic organizations established a political party and participated in the general election in 1955, including Masjumi, NU, PSII and Perti. At the time of the guided democracy, there were two groups of the Islamic party. The first group was Masjumi which viewed that the participation in the authoritarian political system as a deviation from Islamic teachings. The second group was the Muslim League (NU, PSII and Perti). They argued that participating in the guided democracy was a realistic and pragmatic attitude. The destruction of the Guided Democracy occurred after a mutiny by PKI’s movement on September 30th, 1965. With the expiration of the Guided Democracy’s period then ended the old order and changed into the new order under the Suharto’s power. This resulted a change in Islamic politics in Indonesia.]]>
<![CDATA[Advokasi terhadap Pelacuran Anak di Lokalisasi Dolly Surabaya ]]>
<![CDATA[Hartono, Hartono]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.96-127
<![CDATA[This article discusses about advocacy against child prostitution in Dolly-Surabaya. Child prostitution is an act that violates the fundamental rights of the children from any kind of exploitation activities. The people who cause prostitution are to be punished in accordance with the applied regulations. Advocacy on child prostitution in Dolly is where the act of prostitution is not getting any penalties or sanctions because the child only has an obligatory capability and not an act capability. The parties that led to the child victims of prostitution should be punished by the assumption that they have done fraud and coercion. Moreover, child prostitution is a form of human trafficking. The advocacy dedicated to child as the victim of prostitution is: first, litigation advocacy with the target of those children’s fundamental rights which have been violated by others can be restored; second, budgetary advocacy with the goal of keeping the budget managed by the government can be allocated appropriately to children who become the victim of prostitution; and third, policy advocacy with the aim of protecting the fundamental rights and improving the welfare of the children who become the victim of prostitution, both of morally and materially.]]>
<![CDATA[Pungutan Dana Krama Tamiu Bagi Penduduk Pendatang di Klungkung Bali ]]>
<![CDATA[Hasan, Hasan]]>
<![CDATA[ Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 3 No. 1 (2013): April 2013 ]]>
Publisher : <![CDATA[Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/ad.2013.3.1.128-163
<![CDATA[This article highlights the collection of dana krama tamu (migrant ethic fund) for migrants in Klungkung district, Klungkung-Bali Regency. They are borne dana krama tamu by Banjar Adat / Pakraman which is determined by each Banjar Adat / Pakraman. The withdrawal process of dana krama tamu is done monthly by the security guards of Banjar Adat / Pakraman namely pecalang. While the rights that can be obtained by them are security, health care, shelter from disaster, and the use of facilities of Banjar Adat. However, security is not necessarily be felt by all migrants. In the concept of fiqh siyasah (Islamic political jurisprudence), it is unknown about dana krama tamu. But in the history of the Islamic governments, there was a concept of jizya. It is a levie which was taken from ahl al-zimmah as a guarenty for their safety. The collection of dana krama tamu is substantially different with that of jizya. But there are some similarities that can be seen, especially from the rights given to them. Thus, the withdrawal of dana krama tamu can be justified because it is not much different from the concept of jizya in historical Muslim community.]]>
