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Tantangan Penerapan Prinsip Hukum Tata Negara dalam Putusan Pengadilan Agama di Indonesia Intan Nurul Karimah
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 10, No 1 (2025): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v10i1.7697

Abstract: Implementation of constitutional principles in Religious Court decisions in Indonesia involves several complex aspects. Religious courts play an important role in resolving family disputes and Islamic law issues, but are often influenced by various external factors that can undermine their independence. Research method used is a qualitative approach that analyzes legal documents, laws and regulations, and related court decisions. This analysis aims to identify and analyze the challenges faced in the application of constitutional principles in Religious Court decisions in Indonesia. Results from this study show that there are administrative interventions, lack of public understanding of constitutional principles and lack of human resources in the judiciary. In addition, there is the problem of harmonization of positive law and Islamic law which often causes confusion in law enforcement. Our study suggests the need to increase the capacity of judicial institutions, improve public legal education, and strengthen the principle of judicial independence. This research is expected to contribute to the development of a fairer and more transparent legal system in Indonesia.Keywords: Constitutional Law, Islamic Family Law, Religious Courts & Legal Harmonization. Abstrak: Penerapan prinsip ketatanegaraan dalam putusan Pengadilan Agama di Indonesia melibatkan beberapa aspek yang kompleks. Pengadilan agama berperan penting dalam menyelesaikan sengketa keluarga dan permasalahan hukum Islam, namun seringkali dipengaruhi oleh berbagai faktor eksternal yang dapat melemahkan independensinya. Metode penelitian yang digunakan adalah pendekatan kualitatif yang menganalisis dokumen hukum, peraturan perundang-undangan, dan keputusan pengadilan terkait. Penelitian ini bertujuan untuk mengidentifikasi dan menganalisis tantangan yang dihadapi dalam penerapan prinsip ketatanegaraan dalam putusan Pengadilan Agama di Indonesia. Hasil dari penelitian ini adanya intervensi administratif, kurangnya pemahaman masyarakat terhadap prinsip-prinsip konstitusi dan kurangnya sumber daya manusia di bidang peradilan. Selain itu, terdapat permasalahan harmonisasi hukum positif dan hukum Islam yang seringkali menimbulkan kebingungan dalam penegakan hukum. Penelitian ini diharapkan dapat memberikan kontribusi terhadap pembangunan sistem hukum di Indonesia yang lebih adil dan transparan.Kata kunci: Hukum Tata Negara, Hukum Keluarga Islam, Pengadilan Agama & Harmonisasi Hukum.

Implementasi Peraturan Daerah Kota Bengkulu Nomor 07 tahun 2017 Tentang Penanganan Anak Jalanan Gelandangan Dan Pengemis Perspektif Fiqh Siyasah Chandra Rahmadani; Sirajuddin Sirajuddin; Miinudin Miinudin
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 9, No 1 (2024): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v9i1.2884

Abstract: The issues studied in this research are, 1. How is the Implementation of Bengkulu City Regional Regulation Number 07 of 2017 concerning Handling of Street Children, Homeless People and Beggars? 2. How is the Implementation of Bengkulu City Regional Regulation Number 07 of 2017 concerning Handling of Street Children, Homeless and Beggars from the Siyasah Fiqh Perspective Siyasah Fiqh Perspective? Street Children, Homeless People and Beggars Perspective of Siyasah Fiqh. The type of research used in this research is field research, resulting in research results, namely, (1) that the implementation of the Regional Regulation has not been implemented because when street children, beggars and homeless people are controlled, they are not accommodated, given direction and given skills before being returned to their families. . So when the street children, beggars and homeless people leave, they return to their actions again, this is done because there is no solution from the government to overcome the problem of the rise of street children, beggars and homeless people. So, the Bengkulu City government must implement repressive, preventive and rehabilitative efforts to deal with street children, beggars and homeless people. (2) that Islamic law commands giving alms to people in need but prohibits people from becoming beggars or homeless people because the best work is good business and buying and selling. By controlling street children, homeless people and beggars so that they do not disturb public order, this is in accordance with the principles of Fqih Siyasah in implementing Bengkulu City Regional Regulations such as the principles of benefit, justice, deliberation, and the Principle of Avoiding Elements of Tyranny.Keywords: Implementation, Regional Regulation, Street Children, Homeless, Beggars Abstrak: Persoalan yang dikaji di dalam penelitian ini yaitu, 1.Bagaimana Implementasi Peraturan Daerah Kota Bengkulu Nomor 07 Tahun 2017 Tentang Penanganan Anak Jalanan, Gelandangan Dan Pengemis?. 2. Bagaimana Implementasi Peraturan Daerah Kota Bengkulu Nomor 07 Tahun 2017 Tentang Penanganan Anak Jalanan, Gelandangan Dan Pengemis Perspektif Fiqh Siyasah Perspektif Fiqh Siyasah?, tujuan yang ingin dicapai di dalam penelitian ini yaitu untuk menganalisis Implementasi Peraturan Daerah Kota Bengkulu Nomor 07 Tahun 2017 Tentang Penanganan Anak Jalanan, Gelandangan Dan Pengemis Perspektif Fiqh Siyasah . Jenis penelitian yang digunakan dalam penelitian ini adalah penelitian lapangan (field reseacrh), sehingga menghasilkan hasil penelitian yaitu, (1) bahwa pelaksanaan Perda tersebut belum terlaksana karena ketika anak jalanan, pengemis dan gelandangan ditertibakan mereka tidak ditampung diberikan arahan serta diberikan keterampilan sebelum dikembalikan kekeluarganya. Sehingga ketika sudah keluar anak jalanan pengemis dan gelandangan tersebut kembali melakukan aksinya kembali, hal ini dilakukan karena tidak adanya solusi dari pemerintah untuk menanggulangi dari permasalahan maraknya anak jalanan, pengemis dan gelandangan tersebut. Sehingga dengan demikian pemerintah Kota Bengkulu harus menerapkan upaya refresif, prepentive, serta rehabilitatif untuk menanggulangi anak jalanan, pengemis serta gelandangan tersebut. (2) bahwa syariat Islam memerintahkan untuk bersedeqah kepada orang yang membutuhkan tapi melarang manusia menjadi pengemis, gelandangan karena pekerjaan yang paling baik adalah usaha dan jual beli yang baik. Dengan menertibkan anak jalanan, gelandangan dan pengemis agar tidak mengganggu ketertiban umum hal ini sesuai prinsip-prinsip Fqih Siyasah dalam pelaksanaan Peraturan Daerah Kota Bengkulu seperti prinsip kemaslahatan, keadilan, musyawarah, Prinsip Menghindari Unsur Kedzaliman.Kata Kunci: Implementasi, Perda, Anak Jalanan, Gelandangan, Pengemis

Sanksi Pidana Bagi Pelaku Kekerasan Pencabulan Terhadap Anak Menurut UU No. 23 Tahun 2002 dan Hukum Islam (Studi Putusan PN Bengkulu No. 185/PID.B/2013/PN.BKL) Arip Semboda
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 1, No 1 (2016): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v1i1.237

Criminal Sanctions for Violator of Sexual Abuse Against Children by Act no. 23 years 2002 and Islamic law (Study of Bengkulu Court Decision no. 185 / pid.b / 2013 / PN.BKL). This study analyzes the Bengkulu District Court judge’s decision in a criminal case of sexual abuse against children Number: No. 185 / Pid.B / 2013 / PN.Bkl terms of the Act. 23 of 2002 and the law of Islam. Using qualitative research methods, types of legal normative juridical, with the approach of legislation, case approach and conceptual approach through the study of literature and documentary studies. The results showed that the execution of criminal sanctions against the perpetrators of sexual abuse of children, according to Law. 23 of 2002 as amended by Law No. 35 of 2014 on the protection of children can be carried out by a panel of judges to apply Article 82, if the defendant proved to meet the elements of objective and subjective elements, while the implementation of Islamic law can be applied ta’zir criminal sanction, namely the legal sanctions established by judges / legal government, Then the decision handed down by the judges on the Bengkulu District Court case number: 185 / Pid.B / 2012 / PN.Bkl, has been proven legally and convincingly guilty of committing the crime of sexual abuse of children as stated in Article 82 of Law No. 23 of 2002 to convict four years in prison and a fine of 60,000,000, - (sixty million rupiahs), while in Islamic law, perpetrators of abuse may be subjected to caning (jild) or more can create a deterrent effect and the pain is not too long with the purpose of providing education/ teaching (ta’dib) and prevention (zajr).

Analisis Putusan Nomor 833/Pdt.G/2022/Pa.Bn tentang Hak Asuh Anak yang Belum Mumayyiz karena Ibu Murtad Perspektif Maqashid Syariah Sirajuddin Sirajuddin; Iim Fahima; Aziyaty Fadila
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 8, No 2 (2023): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v8i2.5889

Abstrac: The formulation of the problem in this research is: 1) What is the basis for the judge's considerations in the religious court decision regarding child custody in decision number 833/Pdt/G/2022/Pa.Bn?. 2) What is the analysis of decision number 833/Pdt/G/2022/Pa.Bn regarding child custody in positive law? 3) What is the analysis of decision number 833/Pdt/G/2022/Pa.Bn regarding child custody from a maqashid sharia perspective ?. The type of research used in this paper is library research using a case approach. This research concludes: 1) In decision No.833/Pdt.G/2022/PA.Bn the panel of judges rejected the plaintiff's decision saying that in their consideration it was in the best interests of the future of the Plaintiff and Defendant's child to remain under the care of the Plaintiff and Defendant until the child reached the age of 12 years old / can decide for himself who he wants to join, if this decision is rejected, the next problem will be that the child will still be fought over by his parents. 2) Positive legal analysis of this decision. The Child Protection Law does not clearly state who the party has the right to care for. the child if a divorce occurs, whether for the husband or wife, then Law No. 23 of 2002 concerning Child Protection article 33 paragraph (3) reads: "the guardian appointed as referred to in paragraph (2) must have the same religion as the child adheres to." 3) an apostate mother is not entitled to custody of a child who is not yet mumayyiz because it threatens the child's religion (ad-din), if he remains under the care of the plaintiff what will happen is that the child will follow the teachings of the plaintiff's apostate religion and change the child's faith, Even though the father who is a Muslim takes part in raising the child and the child will be taught two religions at once, it is not impossible or clearly cannot be trusted that he will not influence and damage the child's religion. Keywords: Child Custody, Apostate Mothers, Mumayyiz. Abstrak: Rumusan masalah dalam penelitian ini yaitu: 1) Bagaimana dasar pertimbangan hakim pada putusan pengadilan agama tentang hak asuh anak dalam putusan nomor 833/Pdt/G/2022/Pa.Bn?. 2) Bagaimana analisis putusan nomor 833/Pdt/G/2022/Pa.Bn tentang hak asuh anak dalam hukum positif?.3) Bagaimana analisis putusan nomor 833/Pdt/G/2022/Pa.Bn tentang hak asuh anak perspektif maqashid syariah?. Jenis penelitian yang digunakan dalam penulisan ini adalah penelitian kepustakaan (library research) dengan menggunakan pendekatan kasus. Penelitian ini menyimpulkan: 1) Pada putusan No.833/Pdt.G/2022/PA.Bn majelis hakim menolak putusan penggugat anak Penggugat dan Tergugat tersebut tetap dibawah asuhan Penggugat dan Tergugat sampai anak tersebut berusia 12 tahun / dapat menentukan sendiri mau ikut siapa, dengan di tolaknya putusan ini masalah selanjutnya anak tersebut akan tetap di perebutkan oleh kedua orang tuanya 2) Analisis Hukum Positif pada putusan ini Dalam Undang-Undang Perlindungan Anak tidak menyebutkan secara jelas siapa pihak yang berhak memelihara si anak apabila terjadinya suatu perceraian, apakah untuk pihak suami atau istri, Maka di perkuat Undang-Undang No. 23 tahun 2002 tentang Perlindungan Anak pasal 33 ayat (3) berbunyi: “wali yang ditunjuk sebagaimana dimaksud pada ayat (2) harus memiliki kesamaan agama yang dianut Anak”. 3) ibu yang murtad tidak berhak atas hak asuh anak yang belum mumayyiz karena mengancam agama(ad-din) sang anak, apabila tetap berada di bawah asuhan penggugat yang akan terjadi yaitu anak tersebut akan mengikuti ajaran agama pengugat yang murtad dan mengalihkan akidah anaknya, walaupun sang ayah yang beragama Islam ikut serta mengasuh anak tersebut dan anak tersebut akan diajarkan dua agama sekaligus tidak menutup kemungkinan atau jelas tidak dapat dipercaya dia tidak akan mempengaruhi dan merusak agama sang anak. Kata Kunci: Hak Asuh Anak, Ibu Murtad, Mumayyiz.

Implikasi Pembagian Waris Dalam Perkawinan Siri Pada Hukum Positif Dan Hukum Islam Abdurrahman Abdurrahman; Toha Andiko; Iwan Ramadhan Sitorus
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 8, No 2 (2023): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v8i2.2692

Abstract : The aims of this study are: First, to describe the division of inheritance in polygamous marriages according to Islamic law. Second, to describe the division of inheritance in polygamous marriages according to positive law. The third is knowing the study of the maslahah mursalah aspect of the inheritance of siri polygamous marriages. This type of research is library research with a normative juridical approach. This study concludes: First, the position of inheritance from siri marriages according to positive law, that is, does not have legal force and the position of the wife of a siri marriage cannot be recognized by the State and is not recorded in the state administration. The status of the husband or wife who is carrying out the marriage is not recorded in the population register, so that the child born cannot obtain a birth certificate, even if the biological father dies later, the child cannot claim his inheritance rights. According to Islamic law, the validity of a marriage lies in the adequacy of the conditions and pillars of marriage without the need to register a marriage before the state or an authorized official. Siri marriage becomes valid if the terms and pillars of syar'i are met. So that children born from unregistered marriages are considered valid and have the right to receive recognition from their father and their father's family and to receive inheritance rights and maintenance from their parents. Therefore, the child is still valid as the child of the heir. Second, in the view of maslahah mursalah, the problem of dividing inheritance in the case of siri marriages is included in the daruriyyat level because it relates to protecting lives and assets. In this regard, inheritance is a form of maintenance of human souls and assets. Muslims in Indonesia have an obligation to comply with the laws and regulations that apply in Indonesia.Keywords: Inheritance, Siri MarriageAbstrak: Tujuan penelitian ini adalah : Pertama, untuk mendeskripsikan kedudukan perkawinan siri menurut hukum Islam. Kedua, untuk mendeskripsikan implikasi warisan pada perkawinan siri pada hukum positif di Indonesia dan hukum Islam. Jenis penelitian ini adalah penelitian kepustakaan (library researh) pendekatan yuridis normatif. Penelitian ini menyimpulkan : Pertama, harta warisan merupakan wujud pemeliharaan terhadap jiwa dan harta manusia. Umat islam di Indonesia memiliki kewajiban memenuhi hukumdan peraturan yang berlaku di Indonesia. Untuk menghindari mudaharatdari konsekuensi sebuah perkawinan siri, maka pemerintah menentukan pencatatan nikah sebagai syarat sahnya sebuah peerkawinan yang berimplikasi kepada hak anak. Karena itulah maka umat Islam di Indonesia wajib mengikuti peraturan perundang-undangan yang telah ditetapkan untuk kemaslahatan hidup berkeluarga. Sementara, kedudukan hak waris dari pekawinan siridalam pandangan Islam jelas bahwa pernikahan siri adalah sah, dengan sahnya pernikahan siri menurut Islam maka hal tersebut berkorelasi dengan keberadaan harta peninggalan dan atau harta warisan yang ditinggalkannya. Apabila nikah siri benar-benar ada dan dilaksanakan oleh pasangan suami isteri maka hak-hak waris sudah melekat kepada anak yang dilahirkannya, dalam arti anak yang dilahirkan dalam pernikahan siriadalah mempunyai hak waris yang harus dilindungi oleh hukum sepanjang tidak ada penghalang- penghalang untuk mendapatkan harta warisan. Kedua, kedudukan waris dari perkawinan sirimenurut hukum positif yaitu tidak memiliki kekuatan hukum dan kedudukan isteri kawin Siri tidak dapat diakui oleh Negara dan tidak tercatatkan pada administrasi Negara. Status suami atau istri yang melakukan perkawinan tidak tercatat dalam daftar kependudukan, sehingga anak yang dilahirkan tidak dapat memperoleh akta kelahiran, bahkan kelak apabila ayah kandungnya meninggal, anak tersebut tidak dapat menuntut hak warisnya. Menurut Hukum Islam, sahnya perkawinan terletak pada kecukupan syarat dan rukun nikah tanpa perlu melakukan suatu pencatatan pernikahan dihadapan negara atau pejabat yang berwenang. Perkawinan siri menjadi sah jika syarat dan rukun syar’inya terpenuhi.Kata Kunci : Warisan, Perkawinan Siri

PEMBATALAN PERKAWINAN MENURUT HUKUM ISLAM DAN HUKUM POSITIF DI INDONESIA Nuzha Nuzha
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 8, No 1 (2023): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v8i1.2665

Abstract: This research examines the nullification of marriage based on Islamic and positive laws in Indonesia where the purpose of the research to detect the nullification of marriage based on these two kinds of law in Indonesia. It is a normative juridical. The result of the research depicts that the nullification of marriage based on Islamic law, namely, the cancellation of marriage (fasakh) due to the requirements which are not fulfilled when the marriage ceremony is held, then, it is cancelled because of the reasons that come after the marriage contract, next, the marriage held by the guardian with the prospective groom who are not a mate such as slaves with free people or adulterer with cared people, husbands “suspending” wives, do not return their wives to their parents , not make a living and wives are not willing, poor husbands are watched by trusted witnesses therefore they are unable to provide a living, it is annulled (fasakh) because of blemish area (skin patches), insanity, leprosy, infectious diseases such as syphilis, tuberculosis and others, it can be cancelled also due to the flesh grows on the genitalia of woman which obstruct the purpose of marriage (intercourse), another reason is because of ‘anah (penis doesn’t work for intercourse). Besides, the nullification marriage according to positive law in Indonesia, it is regulated by law number 1 of 1974 about marriage articles 22 to 28 and the compilation of Islamic law in chapter XI sections 70 to 76. The implementing of regulation is designed in government regulation number 9 of 1975 in chapter IV article 37 and 38. Article 22 of law number 1 of 1974 referring to marriage which states that it can be annulled if the parties do not meet the requirements to launch a marriage. Keywords: Nullification of Marriage, Islamic Law, Positive Law Abstrak: Penelitian tersebut membahas tentang pembatalan perkawinan menurut hukum Islam dan hukum positif di Indonesia dengan tujuan penelitian untuk mengetahui pembatalan perkawinan menurut hukum Islam dan hukum positif di Indonesia. Penelitian tersebut merupakan penelitian yuridis normatif. Hasil penelitian menunjukkan bahwa pembatalan perkawinan menurut hukum Islam yaitu batalnya perkawinan (fasakh) karena syarat yang tidak terpenuhi saat dilangsungkan akad nikah, batalnya perkawinan (fasakh) karena sebab yang datang setelah akad nikah, perkawinan yang diadakan oleh wali dengan calon mempelai laki-laki yang bukan jodoh misalnya budak dengan orang yang merdeka atau pezina dengan orang yag terpelihara dan lain-lain, suami “menggantung” istri, tidak memulangkan istri ke orang tua dan tidak pula memberikan nafkah dan istri tidak rela, suami miskin yang disaksikan oleh saksi yang dapat dipercaya sehingga tidak sanggup memberi nafkah, batalnya perkawinan (fasakh) karena balak (penyakit belang kulit), batalnya perkawinan (fasakh) karena gila, batalnya perkawinan (fasakh) karena kusta, batalnya perkawinan (fasakh) karena penyakit menular, seperti sipilis, TBC dan lain-lain, batalnya perkawinan (fasakh) karena daging tumbuh pada kemaluan perempuan yang menghambat maksud perkawinan (bersetubuh), batalnya perkawinan (fasakh) karena ‘anah (zakar tidak berfungsi untuk bersetubuh), sedangkan pembatalan perkawinan menurut hukum positif di Indonesia Pembatalan perkawinan diatur Undang-Undang No. 1 Tahun 1974 tentang Perkawinan Pasal 22 sampai dengan Pasal 28 dan Kompilasi Hukum Islam pada Bab XI Pasal 70 sampai dengan Pasal 76. Peraturan pelaksanaannya diatur pada Peraturan Pemerintah No. 9 Tahun 1975 pada Bab IV Pasal 37 dan Pasal 38. Pasal 22 Undang-Undang No. 1 Tahun 1974 tentang Perkawinan menyebutkan bahwa perkawinan dapat dibatalkan apabila para pihak tidak memenuhi syarat-syarat untuk melangsungkan perkawinan Kata Kunci: Pembatalan Perkawinan, Hukum Islam, Hukum Positif

Al-Baqoroh Ayat 29 sebagai Kaidah al-Masyaqqoh at-Tajlibu al Taisir ( Studi Fenomena Kenaikan Harga Bahan Bakar Minyak ) Jul Hendri; Imam Mahdi; Moch. Iqbal
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 8, No 2 (2023): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v8i2.4383

Abstracts: The phenomenon of increasing fuel oil (BBM) prices in Indonesia occurred after the government itself agreed to a policy taking into account several reasons. This does not happen because there is no underlying cause, seeing that the greater the difference between the real market price and the retail price of subsidized fuel will certainly burden the state budget. If it is not addressed, the State Revenue and Expenditure Budget (APBN) will collapse. The increase in basic commodities also occurred in addition to the increase in fuel prices, giving rise to new problems for people in Indonesia, especially in the economy. However, the government should not remain silent watching what is happening in this country, they should continue to try to find steps to solve the problems that occur in society as a result of the increase in fuel prices. In this matter, the qaidah Al-masyaqqoh at-tajlibu al taisir (difficulty causes ease or difficulty brings ease) is a serious consideration for the government in making the right decision to eliminate the difficulties or difficulties that occur in this country by looking at the things that arise due to the increase in fuel prices itself which has negative and positive impacts on the country and the people within it.Keywords: Fuel Oil (BBM), Increase in basic commodities, Al-masyaqqoh at-tajlibu al taisir. Abstrak : Fenomena kenaikan harga Bahan Bakar Minyak (BBM ) di Indonesia terjadi setelah disepakatinya kebijakan dari pemerintah sendiri dengan mempertimbangankan beberapa sebab. Hal tersebut terjadi bukan karena tidak adanya sebab yang mendasarinya, melihat bahwa semakin besar selisih antara harga pasar riil dan harga eceran BBM bersubsidi tentunya membebani anggaran negara. Jika tidak diatasi, maka Anggaran Pendapatan Belanja Negara (APBN) akan jebol. Kenaikan bahan pokok juga terjadi disamping naiknya harga BBM tersebut, sehingga menimbulkan masalah baru bagi masyarakat di negara Indonesia terutama dibagian Ekonomi. Namun pemerintah juga tak seharusnya tinggal diam melihat apa yang terjadi di negara ini , mereka terus berupaya mencari langkah untuk menyelesaikan masalah yang terjadi dimasyarakat akibat dari kenaikan BBM tersebut. Dalam masalah ini , qaidah Al-masyaqqoh at-tajlibu al taisir (kesulitan menyebabkan adanya kemudahan atau kesulitan mendatangkan kemudahan) menjadi pertimbangan yang serius bagi pemerintah dalam mengambil keputusan yang tepat untuk menghilangkan kesulitan atau kesusahan yang terjadi dinegara ini dengan melihat hal-hal yang timbul akibat kenaikan harga BBM itu sendiri yang menimbulkan dampak negatif dan positif bagi negara dan masyarakat yang ada didalamnya.Kata kunci: Bahan Bakar Minyak (BBM), Kenaikan bahan pokok , Al-masyaqqoh at-tajlibu al taisir.

IMPLEMENTASI DAN IMPLIKASI UU NO. 23 TAHUN 2011 TERHADAP PENGELOLAAN ZAKAT (Studi Pengelolaan Zakat Di BAZNAS Kabupaten Rejang Lebong) Hafizano Hafizano
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 3, No 1 (2018): APRIL
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v3i1.966

The study aims to answer the question of how the role of BAZNAS Rejang Lebong Regency in implementing Law no. 23 of 2011 on the collection and distribution of zakat. How is the impact of the implementation of Law no. 23 Year 2011 on the management of zakat ?. And What are the constraints and strategies facing BAZNAS Rejang Lebong Regency in implement- ing the Act on the management of zakat ?. This research is a qualitative research using research approach, phenomenological, sociological and historical approach. This research uses field research type (field research), that is a research conducted inten- sive, detailed and deeply to a certain object. Data Collection Techniques This research is primary data and secondary data. In accordance with the characteristics of empirical legal research using secondary data as the initial data obtained from primary and secondary legal materials, then continued with primary data or field data obtained from documents, interviews and observations. The results showed; First, that the implementation of Law no. 23 Year 2011 in the management of zakat has run optimally in accordance with the mandate of the Act. Second, the implications of the implementation of the Law on the management of zakat has given a positive effect. Proven with ZIS funds received in 2012-2016 there is an increase and ZIS funds have been distributed to mustahiq. Thirdly, the obstacles faced by BAZNAS Rejang Lebong Regency in implementing the Zakat Law are: (a) The absence of sanction for muzakki not paying zakat, (b) Some people consider BAZNAS Kab. Rejang Lebong is the same as a community organization, whereas BAZNAS is the official government institution regulated by law. (C) There are still many people who are less concerned about the obligations of zakat and the lack of zakat awareness through an institution. (D) Most Dhuafa ‘consider BAZNAS’s assistance as consumptive. The Strategy pursued by BAZNAS in the management of zakat are: First, BAZNAS cooperates with Rejang Lebong Regency Government so that it is issued Lo- cal Regulation and Regulation of Bupati. Secondly, BAZNAS’s effort in managing ZIS is by way of socialization and cooperation with religious leaders and community leaders. Thirdly, Mustahiq who is reluctant to return t he productive zakat funds then for the fund the continuation is not given anymore

Praktik Pembayaran Denda atas Keterlambatan SPP menurut Tinjauan Hukum Ekonomi Syariah di MTS Daarul Muhajirin Bogor Fachri Ramdani; Kholil Nawawi; Syarifah Gustiawati Mukri
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 10, No 2 (2025): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v10i2.7940

Abstracts: This study aims to analyze the practice of imposing fines for late payment of Educational Development Contributions (SPP) at MTS Daarul Muhajirin Bogor from the perspective of Islamic economic law. The research method used is qualitative descriptive with a juridical-normative approach and field studies. The results of the study indicate that the imposition of fines is carried out to provide a deterrent effect on students who delay payment, especially those who have financial capabilities. From the perspective of Islamic economic law, this practice is still a matter of debate. Some scholars allow the imposition of fines in the context of ta'zir, while others reject it on the grounds that it is not in accordance with the principle of justice and has the potential to contain elements of usury. However, the practice of fines can be justified if there is a written agreement between the school and the guardian, and the fine funds are used for social interests, not institutional profit.Keywords: Restorative Justice, Child Crime Abstrak : Penelitian ini bertujuan untuk menganalisis praktik pemberlakuan denda atas keterlambatan pembayaran Sumbangan Pembinaan Pendidikan (SPP) di MTS Daarul Muhajirin Bogor dalam perspektif hukum ekonomi syariah. Metode penelitian yang digunakan adalah kualitatif deskriptif dengan pendekatan yuridis-normatif dan studi lapangan. Hasil penelitian menunjukkan bahwa penerapan denda dilakukan untuk memberikan efek jera terhadap siswa yang menunda pembayaran, khususnya yang memiliki kemampuan finansial. Dari perspektif hukum ekonomi syariah, praktik ini masih menjadi perdebatan. Sebagian ulama membolehkan pemberlakuan denda dalam konteks ta’zir, sedangkan yang lain menolaknya dengan alasan tidak sesuai dengan prinsip keadilan dan potensi mengandung unsur riba. Namun, praktik denda dapat dibenarkan apabila ada kesepakatan tertulis antara pihak sekolah dan wali murid, serta dana denda digunakan untuk kepentingan sosial, bukan keuntungan institusi.Kata kunci: Restoratif Justice, Tindak Pidana Anak

PERLINDUNGAN HUKUM BAGI ANAK DIBAWAH UMUR YANG BERADA DIBAWAH PERWALIAN KARENA KEHILANGAN KEDUA ORANG TUANYA Lora Purnama Maulani; Bambang Daru Nugroho; Kilkoda Agus Saleh
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 7, No 2 (2022): OKTOBER
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v7i2.2974

Abstract: Guardianship is an authority given to a legal subject through a court decision to represent a child who is not yet an adult in carrying out legal actions. Basically only a guardian will be appointed for the child in the guardianship. Article 8 of PP Number 29 of 2019 concerning Terms and Procedures for Appointment of Guardians stipulates that the appointment of guardians is carried out based on the request or will of the parents. In 2021 there were 6,363 cases of guardianship applications that were decided in the Religious Courts, an increase from previous years. The purpose of this study is to examine and analyze the legal protection for a child in guardianship proposed by both parties of the family. The research method used in this research is the normative juridical method by obtaining data from literature studies and field studies. The results of this study can be concluded that legal protection for a child who is under guardianship is the same as legal protection for a child who is under parental control because a guardian is a substitute role for parents where legal protection can be carried out by fulfilling the rights of children who has been regulated in laws and regulations and the existence of Balai Harta Peninggalan as supervisory guardian is also one of the efforts to protect the assets of children who are under guardianship. Keywords: Chlidren, Legal Protection, Guardianship. Abstrak: Perwalian merupakan kewenangan yang diberikan kepada seorang subjek hukum melalui putusan Pengadilan untuk mewakili seorang anak yang belum dewasa dalam melakukan perbuatan hukum. Pada dasarnya hanya akan ditetapkan seorang wali bagi anak dalam perwalian. Pasal 8 PP Nomor 29 Tahun 2019 tentang Syarat dan Tata Cara Penunjukan Wali mengatur bahwa penunjukan wali dilakukan berdasarkan permohonan atau wasiat orang tua. Pada tahun 2021 terdapat 6.363 perkara permohonan perwalian yang diputus di Pengadilan Agama yang mana hal tersebut meningkat dari tahun-tahun sebelumnya.Tujuan dari penelitian ini yaitu untuk mengkaji dan menganalisis mengenai perlindungan hukum bagi seorang anak dalam perwalian yang diajukan oleh kedua belah pihak keluarga.Metode penelitian yang digunakan dalam penelitian ini yaitu metode yuridis normatif dengan memperoleh data dari studi kepustakaan dan studi lapangan. Hasil penelitian ini dapat disimpulkan bahwa perlindungan hukum bagi seorang anak yang berada dibawah perwalian adalah sama dengan perlindungan hukum bagi seorang anak yang berada dibawah kekuasaan orang tua karena seorang wali merupakan peran pengganti orang tua dimana perlindungan hukum tersebut dapat dilakukan dengan memenuhi hak-hak anak yang telah diatur dalam peraturan perundang-undangan dan adanya Balai Harta Peninggalan sebagai wali pengawas juga menjadi salah satu upaya perlindungan terhadap harta kekayaan anak yang berada dibawah perwalian. Kata Kunci: Anak, Perlindungan Hukum, Perwalian

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Irsal

Contact Email bengkuluirsal@gmail.com

Phone +6285381305810

Journal Mail Official bengkuluirsal@gmail.com

Editorial Address Universitas Islam Negeri Fatmawati Sukarno Bengkulu

Location Kota bengkulu, Bengkulu INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

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Abstract

Contact Name
Irsal

Contact Email
bengkuluirsal@gmail.com

Phone
+6285381305810

Journal Mail Official
bengkuluirsal@gmail.com

Editorial Address
Universitas Islam Negeri Fatmawati Sukarno Bengkulu

Location
Kota bengkulu,

Bengkulu

INDONESIA