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<![CDATA[PEMULIHAN HAK ATAS TANAH EX-GAFATAR PASCA PENGGUSURAN DAN PEMULANGAN DARI KALIMANTAN ]]>
<![CDATA[hasanudin muhammad]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 15 No 1 (2018): Istinbath Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/istinbath.v15i1.1082
<![CDATA[Abstrak Fatwa Majelis Ulama Indonesia tentang Gerakan Fajar Nusantara (Gafatar) sebagai organisasi sesat telah mengakibatkan pengusiran dan pemulangan secara paksa oleh pemerintah dari Kalimantan. Ada sekitar 8.000 anggota Gafatar yang dipulangkan dari Kalimantan Barat. Mereka berasal dari beberapa daerah di Indonesia antara lain DKI Jakarta, Jawa Barat, Banten dan Lampung. Hal ini merupakan bentuk pelanggaran hak asasi manusia. Pemerintah selaku penanggungjawab sudah seharusnya melindungi dan memenuhi hak-hak eks Gafatar, karena akibat pengusiran tersebut. Anggota eks Gafatar mengalami kerugian materil harta benda seperti tanah dan kerugian immateril dengan hilangnya rasa kenyamanan karena dianggap sesat. Tujuan kajian ini adalah untuk memberikan pandangan hukum tentang pelanggaran HAM bagi para eks Gafatar, meskipun organisasi Gafatar dianggap sesat oleh MUI, tetapi rasa keadilan harus tetap dijalankan yang diamanatkan oleh UUD 1945. Abstract The decision of The Indonesian Ulema Council for Gerakan Fajar Nusantara (Gafatar)“as organitation is deviat causes eviction and repatriation forcibly by government from Borneo. Around 8000 members of Gafatar group was repatriated from west Borneo. They are from several regions in Indonesia like Jakarta, West Java, and Lampung. It is infraction human right. Government as responsibler should save and fill rights for ex-Gafatar because of the eviction. Members of ex-Gafatar get financial loss like material effects and immaterial effects. Government as responsibler on saving and filling human right should make policy for restoring ex-Gafatars right. Especially it is change all of ex-Gafatars asset at Borneo. The Purpose of the article is the extending view of law about infraction human right of ex-Gafatar, Although organitation of Gafatar was reputed as organitation is deviate from The Indonesian Ulema Council, but justice based on constitution 1945th must be doing as shape responbility state to it citizen. because of eviction and repatriation forcibly from Borneo. Hopefully, the article can will be solve solution to justice for ex-Gafatar.]]>
<![CDATA[PERBUATAN DAN TANGGUNGJAWAB HUKUM DALAM KONSEP USHUL FIQH ]]>
<![CDATA[Muhammad Nur Ali]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 12 No 1 (2015): Istinbath Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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<![CDATA[The Existence of “ushul fiqh” which has been used by Muslims seem that there is stagnation in understanding and applying it. It is a must that“Usul fiqh” is applied in order it can be more flexible and contextual. In its development, there has been no methodology (manhaj) that can understand the “Shari'ah” completely and precisely, to overcome all the social problems that continue to evolve and change. Therefore, “ushul fiqh” is in effort to change a new paradigm, from textual to contextual although it raises many issues, especially the discourse of epistemology, methodology, and its implementation in society. An achievement of common good (al-masalhi al-ammah) community and apply “daruriyyah “dimension. An application of “ushul fiqh” in reality of Indonesian plural society is that “ijtihad li al-ijtima'iyyah” which is known as the process of extracting the laws against the problem of contemporary society by using a method and thinking of Muhammad ibn Idris ash-Syafi'i or from other thinking in the environment of “syafi’i madhab” in the priority scale and it is focus on achieving the common good, it is justice. The relevance between “ushul fiqh” action and social responsibility in the concept of Islamic law are: a) the study of “fiqh” and social reality which is strongly influenced by the public's willingness to apply the law of islam which are contextual and flexible with its socio-cultural; b) the substance about the conceptual framework Labor Women (TKW) needs a unification between the values of Islam and justice which is proven in attitudes, behavior, utterance, actions, and thoughts.]]>
<![CDATA[KONSEP KEPALA KELUARGA ANTARA LAKI-LAKI DAN PEREMPUAN DALAM SURAT AN NISA (4) AYAT 34 ]]>
<![CDATA[Muhammad Nur Kholis]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 12 No 2 (2015): Istinbath Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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<![CDATA[Husband's role in the family is affected by the role of the wife. Harmonious domestic life is the desire of every couple who fostered by the head of the family both men and women. But in practice conditions many families are affected by the threat of hurricanes and the current inequality of a leadership role. The relationship between husband and wife at a given time can suffer shocks worrying. Tali marriage in Islam is a strong bond that is formed couples in order to reach the fabric of household. In al-Qur'an Allah characterization of his marriage with the term mitsaqan ghalizhan (rope solid agreement). This article attempts to explain the relationship between the holy book the Koran and the community, both of which are factors that have a dependency memenculkan different interpretations, particularly of the concept of "head of household". In other words, changes in the condition and development is a means to understand the scope of the meaning of al-Qur'an.]]>
<![CDATA[Kebiri Kimiawi Dalam Perspektif Hukum Islam ]]>
<![CDATA[Wahyudi Wahyudi]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 16 No 2 (2019): Istinbath : Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/istinbath.v16i2.1551
<![CDATA[Abstract Increased sexual violence against children can jeopardize the survival of a nation, child development will be disrupted if experienced sexual violence. The government has an important role to protect children as assets of the next generation one of the forms of protection as a deterrent effect for perpetrators of sexual violence against children by giving a weighting penalty with chemical castration punishment. Even though the Indonesian State is not an Islamic State, the majority of the population is Muslim, so that in every decision of the laws and regulations, especially those related to chemical castration punishment are in connecting with Islamic law. This study uses a normative juridical method, which is assessed by the the statute approach meaning that a problem will be seen from the legal aspect by examining the laws and regulations, in addition to that also by the method of library research. The results of this study concluded that the chemical castration penalty contained in Articles 81 and 82 of Constitutions Number 17 Year 2016 Regarding the Establishment of Government Regulation in Lieu of Law Number 1 Year 2016 Regarding the Second Amendment of Law Number 23 Year 23 concerning Child Protection. Chemical castration according to Islamic Law is unlawful based on the Qur'an and Sunnah which is the highest legal source of Islamic law. In various books of the hadith Bukhari and Muslim explained that Rasulallah SAW forbade castration to humans.]]>
<![CDATA[ANALISIS PEMAKAMAN MULTI ETNIK DAN MULTI AGAMA DI KOTA METRO ]]>
<![CDATA[Firmansyah Firmansyah]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 14 No 2 (2017): Istinbath Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/istinbath.v14i2.946
<![CDATA[Abstrak Penelitian ini menggunakan penelitian studi kasus, yaitu penelitian yang dilakukan pada data yang berwujud kasus-kasus. Lokasi yang dipilih adalah Provinsi Lampung. Alasan keberatan mempersandingkan pemakaman jenazah antar agama yang seringkali menggelayuti benak umat Islam adalah kepercayaan bahwa jenazah muslim akan ikut serta merasakan pedihnya siksaan Tuhan yang ditimpakan kepada non-muslim yang dimakamkan di sampingnya. Dari beberapa hadis yang telah dikumpulkan dapat diketahui bahwa tidak ditemukannya hadis yang melarang untuk memisahkan pemakamam umat yang berbeda agama. Dalam hal ini hanya terdapat keterangan bagaimana perlakuan sebuah jenazah, tata cara salat jenazah, cara Rasul membangun makam, dan juga beberapa kejadian tentang pemindahan jenazah yang telah disepakati para ulama, serta adab-adab untuk jiarah kubur bagi umat Islam. Islam dalam hal ini sangat menjunjung tinggi rasa toleransi beragama, bagaimana kita tidak hanya menghormati orang yang berbeda agama, akan tetapi juga menghormati jenazah yang berbeda agama. Kata Kunci: Pemakaman Multi Etnik dan Multi Agama, Kota Metro]]>
<![CDATA[KERANGKA ISTINBATH MASLAHAH MURSALAH SEBAGAI ALTERNATIF PROBLEM SOLVING DALAM HUKUM ISLAM ]]>
<![CDATA[Wahyu Abdul Jafar]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 13 No 1 (2016): Istinbath Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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<![CDATA[This study explains the importance of limits and rules in beristinbath using maslahah mursalah. Not all the reasons the benefit on any issue that can be accepted and relied upon in the beristinbath but still need the filtering process in advance. Only reasons that meets the requirements can be allowed to be used as proof in beristinbath using maslahah mursalah. This is important because if it is done in the beristinbath using the opportunities given mursalah maslahah as free-free without any clear rules, will dihawatirkan appear legal products which do not comply with maqosyid al-Shari'ah (Islamic law forming). Later in this study described the question of beristinbath framework using approach of maslahah mursalah in detail, beginning with the process description, collection and presentation of data related to issues that will be discussed. Then proceed with the process of verification and justification.]]>
<![CDATA[Konsep Keadilan Pada Kasus Cerai Bagi Pegawai Negeri Sipil ]]>
<![CDATA[abd. rahman adi saputera]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 15 No 2 (2018): Istinbath : Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/istinbath.v15i2.1245
<![CDATA[Penelitian ini bertujuan untuk mendiskripsikan Problematika Cerai Bagi Pegawai Negeri Sipil dengan melakukan Studi Pandangan Hakim di Pengadilan Agama Gorontalo dengan analisa dari sudut konsep keadilan, sedangkan Fokus Penelitian mencakup: (1). Mengapa hakim Pengadilan Agama Gorontalo memberikan putusan cerai bagi Pegawai Negeri Sipil yang tidak menyertai izin atasan, (2). Kendala-kendala apa saja yang terdapat dalam proses pelaksanaan pemberian putusan hakim terhadap perkara perceraian bagi Pegawai Negeri Sipil di Pengadilan Agama Gorontalo perspektif konsep keadilan. Penelitian ini menggunakan jenis penelitian hukum empiris, yang kemudian pendekatan kualitatif, dengan menggunakan sumber Data Primer yaitu para Hakim di Pengadilan Agama Gorontalo, dan diperkuat Data Sekunder berupa kajian teori yang relevan dengan konteks permasalahan. Hasil dari Penelitian ini dapat menunjukkan bahwa Alasan Hakim memberikan putusan bagi Pegawai Negeri Sipil yang bercerai tanpa izin Atasan karena: Prinsip Fungsi putusan Pengadilan adalah untuk melindungi dalam mewujudkan keadilan sosial bagi seluruh rakyat Indonesia, Peradilan dilakukan demi Keadilan Berdasarkan Ketuhanan Yang Maha Esa, Prinsip kemandirian hakim, bahwa kekuasaan kehakiman adalah kekuasaan negara yang merdeka, Prinsip pengadilan tidak boleh menolak perkara, Hakim wajib menggali, mengikuti dan memahami nilai hukum dan rasa keadilan yang hidup dalam masyarakat. Bagi para pelaku perceraian baik dari pemohon yang berstatus sebagai Pegawai Negeri Sipil maupun Non Pegawai Negeri Sipil, di harapkan untuk benar-benar memahami dan mengetahui implikasi (akibat hukum), bagi tindak pelanggaran, berupa tidak memenuhi persyaratan dan prosedural perceraian, misalnya bagi Pegawai Negeri Sipil yang akan melakukan perceraian dan tidak melampirkan izin dari atasannya.]]>
<![CDATA[QADZAF MENURUT HUKUM ISLAM DAN KHI ]]>
<![CDATA[Nurul Afifah]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 12 No 1 (2015): Istinbath Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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<![CDATA[Islam views that adultery (zina) is an indecency and it includes a great sin. So as a consequence, Islam impose penalties (had) of “rajam for mukhsan adultery” and penalty about 100 floggings (one hundred times). As a balance toward the severity of sanction adultery law, accusing man or a good woman doing adultery is slander vicious, because if the accusations were continued, of course the accused man or woman will be affected by the consequences of adultery law itself. It will raise the assumption that they are doing cruel acts. “Qadzaf” is accusing someone else that commits adultery, either allegations through a clear statement or utterance that one's children is not a descendant of his father. These action is included into major sin. The requirements of a “qadhif” that if she wants to be save (from the penalty of dera), he must provide four equitable male witnesses; if it is not capable to be done, the punishment (had) for him is trounced about 80 (eighty times); the testimony of himself will not be accepted forever and they are belong fasik people. In Indonesia there has not been a specific legal provisions that organize about the punishment for adultery accuser (qadzaf). But in the Compilation of Islamic Law in Indonesia (KHI), it is described that a husband who accuses his wife of adultery and deny the unborn child or children who have been born by his wife, while his wife refuses the accuse and deny it then they can take an oath in front of the judges council. The law consequence of the oath is the marital status of both will be severed forever.]]>
<![CDATA[Paradigma HAM dalam Pembatasan Organisasi Masyarakat KeagamaanKontra Pancasila ]]>
<![CDATA[Faiq Tobroni]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 16 No 2 (2019): Istinbath : Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/istinbath.v16i2.1701
<![CDATA[Abstrak Penelitian ini mengungkap paradigma HAM di balik pembatasan organisasi masyarakat keagamaan yang kontra terhadap Pancasila. Dengan metode penelitian kualitatif, penelitian ini menghasilkan temuan sebagai berikut. Hak berorganisasi memang telah dijamin dalam Pasal 28 UUD 1945. Kegiatan berorganisasi juga berkonsekuensi kepada pelaksanaan hak meyakini kepercayaan (Pasal 28E Ayat (2) UUD 1945) yang artinya sama saja merupakan perwujudan hak berorganisasi keagamaan dalam konteks organisasi tersebut merupakan wadah kegiatan beragama. Akan tetapi, negara juga bisa saja membatasi (baca: membubarkan) organisasi keagamaan yang kegiatannya bertentangan dengan Pancasila sesuai amanat Pasal 28J Ayat (2) UUD 1945. Konstitusionalitas pembatasan HAM atas berorganisasi keagamaan tersebut mendapatkan legitimasi teoritisnya dengan paradigma HAM universalisme relatif. Abstract This research reveals the human rights paradigm behind the restrictions on the religious organization that are counter to Pancasila. With qualitative research methods, this study produced the following findings. The right to organize has indeed been guaranteed in Article 28 of the 1945 Constitution. Organizational activities also have consequences for the exercise of the right to believe the faith (Article 28E Paragraph (2) of the 1945 Constitution), which means an embodiment of the right to perform in a religious organization in the context of the organization as a container for religious activities. However, the state can also limit (read: dissolve) religious organizations whose activities are contrary to Pancasila in accordance with the mandate of Article 28J Paragraph (2) of the 1945 Constitution. The constitutionality of human rights restrictions on religious organization is gaining theoretical legitimacy with the human rights paradigm of relative universalism.]]>
<![CDATA[KEKUATAN HUKUM AKTA PERJANJIAN TANPA BEA MATERAI ]]>
<![CDATA[Lukman Santoso]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 14 No 1 (2017): Istinbath Jurnal Hukum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/istinbath.v14i1.742
<![CDATA[Legal Commitments in essence is the governing law of interest between individuals. Subject engagement in the modern era, there are all kinds nomenclature attached to a deed of contract. This paper aims to peel around Strength Without Legal Deed Stamp Duty. Functions seal as defined in the law No. 13 is a tax on documents used by the people in the traffic law to prove a situation, the fact and deed that is civil. Submitted written evidence in civil procedure should be affixed with a seal to be used as evidence in court. But this does not mean the absence of the stamp in written evidence causing it unlawful legal act performed, only the deed of legal actions that do not qualify to be used as evidence in court. As for determining the validity of the deed of contract is pursuant to Article 1320 of the Civil Code. Hukum Perikatan pada hakikatnya merupakan hukum yang mengatur tentang kepentingan antara perseorangan. Perihal perikatan di era modern, muncul beragam nomenklatur yang melekat dalam sebuah akta perjanjian. Tulisan ini bertujuan mengupas seputar Kekuatan Hukum Akta Perjanjian Tanpa Bea Materai. Fungsi meterai yang sebagaimana ditegaskan dalam undang-undang No 13 Tahun adalah sebagai pajak atas dokumen yang digunakan masyarakat dalam lalu lintas hukum untuk membuktikan suatu keadaan, kenyataan dan perbuatan yang bersifat perdata. Alat bukti tertulis yang diajukan dalam acara perdata harus dibubuhi meterai agar dapat digunakan sebagai alat bukti pengadilan. Namun hal ini bukan berarti dengan tiadanya materai dalam alat bukti tertulis menyebabkan tidak sahnya perbuatan hukum yang dilakukan, hanya saja akta dari perbuatan hukum yang dilakukan itu tidak memenuhi syarat untuk dapat digunakan sebagai alat bukti pengadilan. Adapun yang menentukan sahnya akta perjanjian adalah sesuai ketentuan Pasal 1320 KUH Perdata.]]>
