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Penerimaan Kesaksian Tanpa Sumpah Dalam Perkara Cerai Talak (Analisis Putusan Hakim Tingkat Banding Nomor 45/Pdt.G/2017/MS.Aceh) Faisal Yahya; Wani Maulida Alsa
Media Syari'ah Vol 20, No 2 (2018)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v20i2.6517

Abstrak: Sumpah adalah suatu pernyataan yang khidmat yang diucapkan pada waktu saksi memberi keterangan dengan mengingat akan sifat Maha Kuasa Tuhan dan percaya bahwa siapa yang memberi keterangan yang tidak benar akan dihukum-Nya. Jadi, pada hakikatnya sumpah merupakan tindakan yang bersifat keagamaan yang digunakan dalam peradilan. Suatu sumpah yang diperintahkan oleh salah satu pihak yang berperkara kepada pihak lawannya, mempunyai suatu kekuatan pembuktian yang memaksa, jika sumpah itu telah diangkat. Namun pada prakteknya di persidangan, terdapat hakim yang menerima kesaksian para saksi tanpa disumpah terlebih dahulu sebelum memberikan keterangan. Hal ini diperkuat dengan putusan hakim tingkat banding yang juga menerima keterangan para saksi tanpa disumpah, sebagaimana terdapat dalam putusan hakim tingkat banding nomor 45/Pdt.G/2017/MS-Aceh, tentang Perkara Cerai Talak di Mahkamah Syar’iyah Aceh tahun 2017. Oleh karena itu, penulis ingin mengetahui dasar pertimbangan hakim tentang penerimaan kesaksian tanpa sumpah dalam perkara cerai talak dan bagaimana tinjauan hukum Islam tentang kesaksian tanpa sumpah dalam perkara cerai talak. Dalam penelitian ini, metode penelitian yang digunakan adalah deskriptif normatif yang bersifat kualitatif. Berdasarkan hasil penelitian, pertimbangan hakim mengenai penerimaan kesaksian tanpa sumpah adalah karena majelis hakim Mahkamah Syar’iyah Aceh merasa bahwa apa yang telah dipertimbangkan oleh majelis hakim tingkat pertama tentang alat bukti saksi yang dihadirkan oleh tergugat telah relevan dan menguatkan dalil-dalil gugatan tergugat, sehingga pertimbangan hukum oleh majelis hakim tingkat pertama diambil alih sepenuhnya oleh majelis hakim tingkat banding. Adapun tinjauan hukum Islam terhadap putusan hakim banding nomor 45/Pdt.G/2017/MS-Aceh tidak bisa diterima karena saksi yang diajukan tergugat sebagai alat bukti tidak memenuhi salah satu kewajiban saksi yaitu disumpah sebelum memberikan kesaksian. Namun, dapat diterima hanya sebagai bahan persangkaan saja bukan sebagai alat bukti utuh karena kesaksian tanpa sumpah masih diragukan kebenarannya karena dikhawatirkan adanya kesaksian palsu yang mengarah kepada sumpah palsu.Abstract: The oath is a reverent statement spoken at the time the witness describes by remembering the nature of the Almighty God and believing that who gives the unrighteous information will be punished by him. Thus, the oath is a religious act used in the judiciary. An oath commanded by one of the parties to his opponent, having a force of proof that forces if the oath has been lifted. But in practice at the trial, there was a judge who received the testimony of the witnesses without being sworn in before giving the caption. This is strengthened by the decision of the appellate judge who also received the testimony of the witnesses without oath, as in the decision of the appellate Judge number 45/Pdt. G/2017/MS-ACEH, on the matter of divorce in the court of Shar'iyah Aceh year 2017. Therefore, the author wanted to know the basic judgment of the judges on the acceptance of the unsworn testimony in the divorce and how the Islamic law review of the testimony without oath in the case of divorce. In this study, the research methods used are normative descriptive which is qualitative. Based on the results of the study, the judges ' consideration of the acceptance of the unsworn testimony was because the Assembly of the Supreme Court judges was felt that what had been considered by the first-tier judges of the witness evidence presented by the defendant had been relevant and strengthened the evidence of the defendant's lawsuit so that the legal consideration by the first-tier judges was taken over entirely The review of Islamic law on the decision of Judge No. 45/PDT. G/2017/MS-ACEH is not acceptable because the witnesses who are asked to be the defendant as a means of evidence does not meet one of the obligations of witnesses is sworn before bearing testimony. However, it can be accepted only as a matter of mere substance not as a tool of complete evidence because the unsworn testimony is still doubtful of its truthfulness. After all, it is feared a false witness that leads to a false oath.

Mekanisme Majelis Tahkim Dalam Penyelesaian Sengketa Rumah Tangga (Analisis Enakmen Undang-Undang Keluarga Islam Nomor 2 Tahun 2003 Seksyen 48 tentang Penambahan Kaedah-Kaedah Hakam di Mahkamah Rendah Syariah Shah Alam, Selangor, Malaysia) Muslem Muslem; Siti Aminah Binti Abd Samat
Media Syari'ah Vol 20, No 1 (2018)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v20i1.6502

Majelis Tahkim sebagai proses penyelesaian sengketa (syiqāq) yang melibatkan pertemuan suami dan isteri bersama dengan Hakam untuk tujuan perdamaian atau perceraian dengan lafaz talak atau dengan khuluk. Berdasarkan fakta empiris menyatakan bahwa salah satu provinsi yang paling menonjol menggunakan metode Majelis Tahkim ini adalah Provinsi Selangor. Sebagaimana yang diketahui oleh penulis bahwa praktek Majelis Tahkim di Mahkamah Rendah Syariah Shah Alam menggunakan Kaedah-Kaedah Hakam yang diterapkan khusus di Provinsi Selangor sahaja yang berbeda dengan provinsi yang lain di Malaysia. Penelitian ini bertujuan untuk mendapatkan gambaran bagaimana praktek Enakmen Undang-Undang Keluarga Islam Nomor 2 Tahun 2003 Seksyen 48 mengenai penambahan Kaedah-Kaedah Hakam (Negeri Selangor) terhadap pelaksanaan Majelis Tahkim dalam penyelesaian sengketa rumah tangga (syiqāq) di Mahkamah Rendah Syariah Shah Alam. Penulisan skripsi ini adalah bertujuan untuk mengetahui bagaimana mekanisme Majelis Tahkim dalam penyelesaian sengketa rumah tangga dan keunggulan Kaedah-Kaedah Hakam yang digunakan. Oleh itu, penulisan ini menggunakan metode deskriptif analisis. Dari hasil penelitian penulis dapat disimpulkan bahwa mekanisme Majelis Tahkim dalam penyelesaian sengketa rumah tangga di Mahkamah Rendah Syariah Shah Alam menggunakan Kaedah-Kaedah Hakam terdapat beberapa keunggulan antaranya menjelaskan tentang Hakam dan proses Majelis Tahkim secara rinci sebagai panduan Hakam. Seterusnya, proses Majelis Tahkim ini mampu mengurangi beban Mahkamah Syariah dalam menyelesaikan kasus yang banyak di meja Mahkamah. Oleh hal yang demikian, diharapkan bagi pihak kerajaan perundangan untuk memberlakukan Kaedah-Kaedah Hakam ini bagi semua provinsi di Malaysia agar Hakam mendapatkan panduan lebih mendalam terkait Hakam dan proses Majelis Tahkim. Tahkim Assembly as a dispute resolution process (SYIQĀQ) involving a husband and wife meeting along with Hakam for peace or divorce with the pronunciation of Talak or with Khuluk. According to empirical facts, it states that one of the most prominent provinces using the method of the Tahkim assembly is Selangor province. As it is known by the authors that the practice of the Tahkim assembly in Shah Alam Sharia court used the essential methods applied in the province of Selangor only different from other provinces in Malaysia. This study aims to obtain an overview of the enactment of Islamic Family Law number 2 the year 2003 section 48 on the addition of the Hakam methods (Selangor State) on the implementation of the Tahkim assembly in the settlement of household disputes (SYIQĀQ) in the Syariah low court of Shah Alam. The writing of this thesis is aimed at knowing how the Tahkim assembly mechanisms in the settlement of household disputes and the excellence of the Hakam methods used. Thus, this writer uses a descriptive method of analysis. From the results of the author's research can be concluded that the mechanism of the Tahkim assembly in the settlement of household disputes in Shah Alam Syariah low court using the essential methods there are several advantages between explaining Hakam and the process of Tahkim assembly in detail as a guide to Hakam. Subsequently, the Tahkim assembly process was able to reduce the burden of sharia Court in resolving many cases at the Court table. Therefore, it is expected for the legal government to enforce this Hakam method for all provinces in Malaysia for Hakam to obtain a more in-depth guide to the Hakam and the process of the Tahkim assembly.

Tawhidic Based Public Policy: A Theoretical Overview Nurul Hilmiyah; Bayu Taufiq Possumah; Muhammad Hakimi Mohd. Shafiai
Media Syari'ah Vol 17, No 2 (2015)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v17i2.1940

The role of government is always significant in every aspects of lifecycle of the state. In pursuit this role, government should decide an appropriate policy to face an economic phenomenon. In Islam, the government is a vicegerent of Allah which is government policy is fundamental not merely for progressing of the state itself but also socio economic welfare of the community. The government is, hence the policy should not bias and unequal. Focusing these issues, this paper attempts to formulate the concept on how the government use religious values in establish economic policy based on Tawhidic approach. This paper focuses on the economic role as reflection of the divine nature of Islamic economics by emphasizes not only on the human aspects of economic actors, but also on the rules or a system that must be obeyed by economic actors. Thus, this paper attempts to formulate the concept and the framework of Tawhidic based economic regulation using by descriptive qualitative method.

Penerapan Dwangsom Terhadap Biaya Pemeliharaan Anak Pascaperceraian di Mahkamah Syar’iyyah Sigli Mansari Mansari; Soraya Devi
Media Syari'ah Vol 21, No 2 (2019)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v21i2.2287

Abstrak: Penerapan dwangsom (uang paksa) dalam putusan yang memberikan biaya pendidikan dan penghidupan anak pasca perceraian sering diabaikan. Padahal tidak sedikit anak tidak mendapatkan biaya tersebut setelah perceraian meskipun telah ditetapkan dalam putusan hakim. Putusan tanpa adanya dwangsom memberikan peluang bagi ayah mengabaikan segala kewajiban yang telah ditetapkan kepadanya. Kondisi demikian akan merugikan bagi anak yang berakibat pada gagal mendapatkan hak-hak yang seharusnya didapatkan dari orangtuanya. Penelitian ini bertujuan untuk mengetahui faktor-faktor yang melatarbelakangi hakim tidak menetapkan dwangsom dalam putusan dan bentuk perealisasian nafkah anak pasca perceraian tanpa dwangsom. Penelitian yuridis empiris ini dilakukan di Mahkamah Syar’iyah Sigli dengan mewawancarai hakim dan panitera yang bertugas. Hasil penelitian menunjukkan bahwa faktor yang melatarbelakangi hakim tidak menerapkan dwangsom dalam putusan yaitu: tidak adanya permintaan dari ibu, hakim bersifat pasif, ibu menginginkan perkara cepat berakhir, pengetahuan hukum masyarakat rendah. Perealisasian nafkah anak tanpa dwangsom dapat dilaksanakan apabila ayah memiliki kesadaran akan tanggungjawabnya. Untuk mewujudkan itu, makan perlu diberikan pemahaman keagamaan bagi dirinya. Selain itu, kontribusi aparatur gampong dan masyarakat juga sangat diperlukan untuk mengawasi dan memastikan terealisasikan biaya pemeliharaan anak dengan baik.Abstract: The application of dwangsom (forced money) in decisions that provide the cost of education and the livelihood of children after divorce is often ignored. Though not a few children do not get these costs after the divorce even though it has been established in the judge's decision. The verdict in the absence of dwangsom gives an opportunity for my father to ignore all the obligations that have been assigned to him. Such conditions will be detrimental to the child resulting in the failure to obtain the rights that should be obtained from his parents. This study aims to determine the factors behind the judge did not set dwangsom in the decision and the form of realization of the child's income after divorce without dwangsom. This empirical juridical study was conducted at the Syar'iyah Sigli Court by interviewing the judges and the assigned clerks. The results showed that the factors behind the judge did not apply dwangsom in the decision that is: the absence of request from the mother, the judge is passive, the mother wants the case to end quickly, the knowledge of community law is low. The realization of a child's income without dwangsom can be implemented if the father has an awareness of his responsibilities. To realize that, eating needs to be given a religious understanding for himself. In addition, the contribution of gampong and community apparatuses is also needed to monitor and ensure the realization of the cost of child care well.

Analisis dan Evaluasi Implementasi Pengelolaan Kepemilikan Umum dan Kepemilikan Negara di Indonesia (dengan Pendekatan Madzhab Hamfara) Siti Murtiyani; Dwi Condro Triono; Hery Sasono; Hanifah Zahra
Media Syari'ah Vol 17, No 1 (2015)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v17i1.1931

This study aims to analyze and critically evaluate the implementation of the management of public ownership ( Milkiyah ' ammah ) and State ownership (Milkiyah Daulah ) in Indonesia. In this study describes a qualitative descriptive about the implementation of the management of public ownership and state ownership are currently run in Indonesia. Theoretical approaches used to approach the Islamic Economic System Madzhab Hamfara (Hadza Min fadzli Rabbi) who critically evaluate the implementation of the common wealth management and wealth of the State of Indonesia. The data used in this research is secondary data obtained from Madzhab Hamfara books, literature, journal and information relating to the Indonesian State assets management system. Data collection techniques used are Library Research then conduct a comparative analysis of the implementation of the common wealth management and wealth of the State of Indonesia. Research results that the management of public ownership and management of State ownership is not in accordance with the ownership management approach Madzhab Hamfara Islamic Economic System. The evidence suggests that public ownership and state ownership is not fully managed by the State of Indonesia, it is seen that the common ownership in the form of water, fire and pastures are managed by individuals and institutions as well as foreign parties who have the capital to privatize public ownership. This will have an impact on the unequal distribution of income earned by the Society who have the capital and who do not have the capital, so the impact on well-being that can not be met by the majority of Indonesian society. As the evaluation and the solution is to have to implement Islamic Economic System Madzhab Hamfara in managing common ownership and possession of the State of Indonesia .

Perkawinan Beda Agama Menurut Hukum Positif dan Hukum Islam Aulil Amri
Media Syari'ah Vol 22, No 1 (2020)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v22i1.6719

Abstrak: Perkawinan beda agama memang bukan merupakan hal yang baru bagi masyarakat Indonesia yang multikultural. Perkawinan tersebut telah terjadi di kalangan masyarakat (di berbagai dimensi sosialnya) dan sudah berlangsung sejak lama. Namun demikian, tidak juga berarti bahwa persoalan perkawinan beda agama tidak dipermasalahkan, bahkan cenderung selalu menuai kontroversi di kalangan masyarakat. Ada anggapan bahwa penyebabnya adalah keberadaan UU No. 1 Tahun 1974 yang tidak mengakomodir persoalan perkawinan beda agama. Persoalan yang muncul belakangan ini adalah banyaknya orang yang telah beriman tetapi belum memeluk Agama Islam. Hal ini tentu menjadi permasalahan tersendiri disamping banyaknya bebagai pendapat fuqaha terhadap perkawinan beda agama ini. Konsep dasar dalam Islam bahwa jika orang-orang musyrik tersebut telah beriman maka boleh orang muslim menikah dengannya. Selanjutnya KHI yang berlandaskan dengan Inpres Tahun 1991 tidak lagi mempunyai kekuatan hukum dalam hirarki perundang-undangan dan UU Perkawinan juga tidak mengatur secara tegas tentang pelarangan nikah beda agama ini. Perkawinan adalah salah satu media dakwah menyerukan orang menuju ke jalan yang benar sesuai dengan ajaran yang bersumber dari al-Qur’an dan Hadis. Dengan ada peluang seperti ini, melalui jalan perkawinan diharapkan calon yang telah beriman tersebut mendapat tuntunan dan ajaran dari pasangannya yang muslim. Dengan melalui proses pendekatan emosional dapat memahami Islam secara baik, sehingga menjadi muallaf dan memahami Islam secara utuh kedepannya.Abstract: Different religious marriages is indeed not a new thing for multicultural Indonesian society. This marriage has taken place in the community (in various social dimensions) and has been going on for a long time. However, this does not also mean that the issue of different religious marriages is not a problem, and even tends to always cause controversy among the people. There is an assumption that the cause is the existence of Law No. 1 of 1974 which does not accommodate problems of different religious marriages. The problem that arises lately is the number of people who have faith but have not converted to Islam. This is certainly a problem in addition to the many different opinions of the fuqaha towards different religious marriages. The basic concept in Islam is that if the polytheists have faithful then Muslims may marry him. Furthermore KHI which is based on the Inpres of 1991 no longer has legal force in the hierarchy of legislation and the Marriage Law also does not explicitly regulate the prohibition of different religious marriages. Marriage is one of the da'wah media calling for people to go on the right path under teachings sourced from the Qur'an and Hadith. With opportunities like this, it is hoped that through the marriage awaited candidates have faithful will receive guidance and teachings from their Muslim partners. By going through the emotional approach process, you can understand Islam well, so that you will become a Muslim and understand Islam fully in the future.

Status Muslim Sebagai Syarat Ḥaḍānah (Studi Pendapat Imām Al-Ghazālī) Gamal Akhyar; Muatsyah AMD
Media Syari'ah Vol 20, No 2 (2018)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v20i2.6513

Abstrak: Pengasuhan anak atau ḥaḍānah adalah perkara penting dalam pernikahan. Pihak pengasuh anak diharapkan harus orang-orang yang layak secara hukum. Hal ini dilakukan agar kebutuhan semasa kecil itu dapat terpenuhi dengan bagi. Hanya saja, ulama tidak padu dalam menetapkan syarat pengasuh, khususnya apakah pengasuh itu disyaratkan berstatus muslim atau tidak. Penelitian diarahkan pada kajian pemikiran Imām al-Ghazālī. Permasalahan yang didalami adalah tentang bagaimana syarat ḥaḍānah menurut Imām al-Ghazālī, bagaimana dalil dan metode istinbāṭ yang ia gunakan dalam menetapkan status muslim sebagai syarat pengasuhan, dan bagaimana pandangan Imām al-Ghazālī tersebut dilihat dari konteks kekinian. Penelitian ini dikaji dengan metode analisis-deskriptif. Hasil analisa penelitian menunjukkan bahwa menurut Imām al-Ghazālī, syarat-syarat ḥaḍānah dalam Islam ada lima, yaitu pengasuh beragama Islam “الإسلام”, berakal “العقل”, merdeka “الحرّيّة”, dapat dipercaya “الأمانة”, dan memiliki kemampuan mengasuh “الفراغ”. Imām al-Ghazālī berpendapat orang tua pengasuh anak harus seorang muslim. Pengasuh yang berstatus non-muslim atau kafir tidak layak mendapat hak asuh, meskipun itu ibu kandungnya. Dalil yang digunakan Imām al-Ghazālī dalam menetapkan status muslim sebagai syarat ḥaḍānah yaitu QS. Āli ‘Imrān ayat 28, QS. al-Nisā’ ayat 141, dan QS. al-Taḥrim ayat 6, dan hadis riwayat Abī Dāwud nomor 2244. Adapun metode istinbāṭ Imām al-Ghazālī cenderung menggunakan dua metode istinbāṭ sekaligus, yaitu metode penalaran bayāniyah dan ta’līliyah. Metode bayāniyah digunakan dalam kaitan pemahaman atas teks ayat Alquran yang berlaku umum. Sementara metode penalaran ta’līliyah terlihat pada adanya analogi hukum tentang larangan perwalian orang muslim atas kafir dengan larangan pengasuhan orang muslim atas kafir. Pendapat Imām al-Ghazālī dilihat dari konteks kekinian di Indonesia tampak sulit untuk diterapkan. Hal ini diindikasikan dari tidak adanya regulasi yang kuat menganai syarat muslim sebagai pengasuhan. Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan maupun Kompilasi Hukum Islam tidak memuat syarat muslim bagi pengasuh anak.Abstract: childcare or Ḥaḍānah is an important thing in marriage. Child caregivers are expected to be legally worthy persons. This is done so that the small demand can be fulfilled. The scholars are not only in terms of setting the caregivers, especially whether the nanny is required to be Muslim or not. The research was directed at the study of Imām al-Ghazālī. The issue in question is about how the terms Ḥaḍānah according to Imām al-Ghazālī, how the evidence and method of istinbāṭ that he used in establishing Muslim status as a parenting condition, and how Imām al-Ghazālī 's view is seen from the contemporary context. The study was examined by a descriptive-analytical method. The results of research analysis show that according to Imām al-Ghazālī, the terms of Ḥaḍānah in Islam are five, namely the Islamic Nanny "الإسلام", resourceful "العقل", Merdeka "الحرّيّة", can be trusted "الأمانة", and can nurture "الفراغ". Imām al-Ghazālī thought the parents of the babysitter must be a Muslim. Caregivers who are non-Muslim or pagan are not worthy of custody, even though it is a biological mother. The evidence used by Imām al-Ghazālī in establishing Muslim status as a condition of Ḥaḍānah namely QS. Āli ' Imrān para 28, Qs. Al-Nisā ' verses 141, and Qs. Al-Taḥrim verse 6, and Hadith history abī dāwud number 2244. The Istinbāṭ method of Imām al-Ghazālī tends to use two istinbāṭ methods at once, namely Bayāniyah and Ta'līliyah reasoning methods. The Bayāniyah method is used concerning understanding the text of the Koran. While the method of reasoning Ta'līliyah seen in the analogy of the Law on the Prohibition of custody of Muslims over pagan with the prohibition of the care of Muslims over pagan. The opinion of Imām al-Ghazālī seen from the context of contemporary in Indonesia seems difficult to implement. This is indicated by the absence of strong regulation on the terms of Muslims as a caregiver. Act No. 1 the year 1974 on marriage or the compilation of Islamic law does not contain Muslim requirements for caregivers.

Pembagian Rumah Tuo dalam Warisan Adat Aneuk Jamee Ditinjau Menurut Fiqh Mawaris (Studi di Kecamatan Tapaktuan) Mahdalena Nasrun; Rizki Mardhatillah Mouna
Media Syari'ah Vol 21, No 2 (2019)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v21i2.6493

Abstrak: Pembagian rumah tuo dalam warisan adat Aneuk Jamee di Kecamatan Tapaktuan berbeda dengan fiqh mawaris. Tujuan penelitian ini untuk mengetahui praktik pembagian warisan rumah tuo dan untuk mengetahui tinjauan fiqh mawaris dalam pembagian warisan rumah tuo dalam masyarakat adat Aneuk Jamee. Metode penelitian ini adalah kualitatif, sedangkan jenis penelitian lapangan (field research) dengan pendekatan studi kasus (case study). Hasil dari penelitian ini menunjukkan bahwa praktik pembagian rumah tuo dalam warisan adat aneuk jamee telah dilakukan sejak dulu, yaitu dengan memberikan hak waris kepada perempuan lebih besar daripada laki-laki. Pembagian rumah tuo dalam warisan adat aneuk jamee tidak bertentangan dengan hukum Islam, karena dilakukan dengan tiga tahapan umum. Yang pertama, kesesuaian waktu dalam pembagian harta warisan yaitu setelah wafatnya pewaris. Kedua meskipun ukuran besaran yang didapat berbeda antara anak laki-laki dan anak perempuan, tetapi sesuai dalam asas kewarisan pada rasa keadilan dan kerelaan masing-masing ahli waris. Ketiga, kesesuaian dengan qawa’id al fiqhiyah al ‘adah al muhakamah dalam hal kebiasaan baik yang tumbuh dan berkembang di masyarakat Aneuk Jamee untuk melindungi anak perempuan.Abstract: The division of tuo house in Aneuk Jamee's traditional heritage in Tapaktuan District is different from fiqh mawaris. The purpose of this study was to determine the practice of distributing the inheritance of tuo houses and to find out the fiqh review of mawaris in the distribution of inheritance of tuo houses in the Aneuk Jamee indigenous community. This research method is qualitative, while the type of field research (field research) with a case study approach. The results of this study indicate that the practice of distributing house tuo in the aneuk jamee customary heritage has been done long ago, namely by giving inheritance rights to women greater than men. The division of the tuo house in the aneuk jamee traditional heritage is not contrary to Islamic law, because it is carried out in three general stages. First, the suitability of time in the distribution of inheritance is after the death of the testator. Second, although the size of the amount obtained is different between boys and girls, but according to the principle of inheritance on the sense of justice and willingness of each heir. Third, conformity with qawa'id al fiqhiyah al ‘adah al muhakamah in terms of good habits that grow and develop in the Aneuk Jamee community to protect girls.

Measuring Maqasid Al-Shariah ata Micro Level with Special Reference to the Preservation of Wealth Mochammad Arif Budiman; Ruzita Mohd. Amin; Selamah A. Yusoff; Adewale Abideen Adeyem
Media Syari'ah Vol 17, No 2 (2015)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v17i2.1936

Background - The Islamic concept of development offers a holistic, balanced and sustained improvement in material and non-material well-being with high moral standards and values. However, there is a lack of consensus among Islamic economists on how this kind of development should be measured. Instead of using prevailing conventional measurement, Muslim ummah need to have their own measurement which incorporates both material and non-material dimensions of human life. Purpose â€“ This recent study attempts to take part in constructing development measurement with special reference to the preservation of wealth (Ø§Ù„Ù…Ø§Ù„ ØÙØ¸). The proposed indicators will differ with that of the conventional. Spiritual and moral considerations based on Islamic values provide underlying foundation and proper direction for this measurement. Research Method - This study involves three steps in constructing the measurement: (1) defining the concept of preservation of wealth; (2) determining the dimensions of the preservation of wealth; and (3) determining the indicators of each dimension. The study is constructed based on Islamic teachings as reflected in the Qurâ€™an and the tradition of the Prophet Muhammad (peace be upon him). Significance and Originality - The study contributed in assessing the state of wellbeing of Muslim ummah especially in terms of preservation of wealth at a micro level (household and individual level) in a more comprehensive way. It does not only talk about the acquisition and ownership of wealth, but also pay attention to the preservation from any harm and circulation of wealth among society. The prohibition of unjust earning and wastefulness, the order to perform social responsibilities such as zakat and sadaqat are among important features of this measurement which are not considered in the conventional approach.

Penolakan Permohonan Praperadilan Terhadap Penetapan Tersangka dan Penyitaan (Kajian Putusan Nomor 01/Pra.Pid/2016/PN-Mbo) Hendrawan Sofyan; Dahlan Ali; Suhaimi Suhaimi; Mansari Mansari
Media Syari'ah Vol 21, No 1 (2019)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v21i1.3923

Abstrak: Hakim praperadilan Pengadilan Negeri Meulaboh melalui putusan Nomor 01/Pra.Pid/2016/PN-Mbo telah menolak permohonan praperadilan dengan objek perkaranya penetapan tersangka dan penyitaan. Padahal penetapan tersangka tidak sesuai dengan ketentuan peraturan perundang-undangan yakni tidak adanya penetapan pengadilan untuk penyitaan dan tidak adanya bukti yang cukup untuk menetapkannya sebagai tersangka. Penelitian ini bertujuan untuk mengetahui pertimbangan hakim menolak praperadilan pemohon dan tinjauan yuridis terhadap penolakan permohonan praperadilan. Penelitian ini ingin mengkaji pertimbangan hakim menolak praperadilan dan tinjauan yuridis terhadap penolakan tersebut. Penelitian ini termasuk ke dalam kategori penelitian yuridis normatif atau dokrtinal dengan tujuan mengkaji tentang asas-asas dan kaidah hukum sesuai dengan kajian ilmu hukum. Bahan hukum primer yang digunakan yaitu UU Nomor 8 Tahun 1981 tentang KUHAP dan Putusan Nomor 01/Pra.Pid/2016/PN-Mbo, Putusan MK Nomor 21/PPU-XII/2014. Hasil penelitian menunjukkan bahwa pertimbangan hakim menolak praperadilan pemohon yaitu: Pertama, Penetapan tersangka baru menjadi objek praperadilan pada sejak dikeluarkannya putusan Mahkamah Konstitusi Nomor 21/PPU-XII/2014 yang memperluas objek praperadilan yakni pada tahun 2015 dan penyitaan yang dilakukan oleh Polres Aceh Barat telah memenuhi dan sesuai dengan peraturan perundang-undangan yang berlaku. Dalam perspektif yuridis, putusan hakim Nomor 01/Pra.Pid/2016/PN-Mbo masih banyak kelemahan dan kekeliruan. Pertama, hakim menyatakan bahwa penetapan tersangka bukanlah objek praperadilan sebelum adanya putusan MK, padahal praperadilan diajukan pemohon pada tahun 2016 setelah adanya putusan MK. Kedua, menurut hakim praperadilan penyitaan yang dilakukan telah sesuai padahal tidak adanya penetapan pengadilan untuk dilakukan penyitaan. Ketiga, penolakan praperadilan cenderung melanggar HAM, karena setelah ditolak hingga saat ini tahun 2018 tidak dilimpahkan kasus tersebut ke Pengadilan sehingga tidak adanya kepastian hukum bagi tersangka.Abstract: The pretrial judge of the Meulaboh District Court through Decision Number 01 / Pra.Pid / 2016 / PN-Mbo has rejected a pretrial application with the object of his case for the determination of a suspect and confiscation. Even though the determination of the suspect is not in accordance with the provisions of the legislation, namely the absence of a court's determination for confiscation and the lack of sufficient evidence to determine it as a suspect. This study aims to determine the consideration of judges rejecting pretrial applicants and juridical review of rejecting pretrial applications. This study wants to examine the consideration of judges rejecting pretrial and judicial review of the rejection. This research belongs to the category of normative or doctrinal juridical research with the aim of reviewing the principles and legal rules in accordance with the study of law. The primary legal material used is Law Number 8 of 1981 concerning KUHAP and Decision Number 01 / Pra.Pid / 2016 / PN-Mbo, Constitutional Court Decision Number 21 / PPU-XII / 2014. The results showed that the judge's judgment rejected the applicant's pretrial, namely: First, Determination of the suspect was only the object of pretrial since the issuance of the Constitutional Court ruling Number 21 / PPU-XII / 2014 which expanded the object of pretrial namely in 2015 and the seizure by the West Aceh Police fulfill and comply with applicable laws and regulations. In a juridical perspective, the decision of judge Number 01 / Pra.Pid / 2016 / PN-Mbo still has many weaknesses and errors. First, the judge stated that the determination of the suspect was not the object of pretrial before the Constitutional Court's decision, even though the pretrial was filed by the applicant in 2016 after the Constitutional Court's decision. Secondly, according to the pretrial judge, the seizure carried out was appropriate even though there was no court ruling for confiscation. Third, pretrial refusal tends to violate human rights, because after being rejected until now in 2018 the case has not been transferred to the Court so that there is no legal certainty for the suspect.

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Ihdi Karim Makinara

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Ihdi Karim Makinara

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+6282304008070

Journal Mail Official
mediasyariah@ar-raniry.ac.id

Editorial Address
Fakultas Syariah dan Hukum UIN Ar-Raniry Banda Aceh

Location
Kota banda aceh,

Aceh

INDONESIA

Abstract

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Abstract

Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Ihdi Karim Makinara

Contact Email Ihdi Karim Makinara

Phone +6282304008070

Journal Mail Official mediasyariah@ar-raniry.ac.id

Editorial Address Fakultas Syariah dan Hukum UIN Ar-Raniry Banda Aceh

Location Kota banda aceh, Aceh INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Contact Name
Ihdi Karim Makinara

Contact Email
Ihdi Karim Makinara

Phone
+6282304008070

Journal Mail Official
mediasyariah@ar-raniry.ac.id

Editorial Address
Fakultas Syariah dan Hukum UIN Ar-Raniry Banda Aceh

Location
Kota banda aceh,

Aceh

INDONESIA