cover
Article Per Year (5 Year)
All
Home Page
OAI Link
Editorial Team
Contact
Reviewer
Google Scholar
Contact Name
Lukman Santoso
Contact Email
justicia@uinponorogo.ac.id
Phone
+6285643210185
Journal Mail Official
justicia@uinponorogo.ac.id
Editorial Address
Faculty of Sharia, UIN Kiai Ageng Muhammad Besari Ponorogo Puspita Jaya Street, Jenangan District, Ponorogo Regency, East Java, Indonesia.
Location
Kab. ponorogo,
Jawa timur
INDONESIA
Jurnal Kajian Hukum dan Sosial
Published by UIN Kiai Ageng Muhammad Besari Ponorogo
ISSN : 16935926     EISSN : 25027646     DOI : 10.21154/justicia
Core Subject : Religion, Economy, Humanities, Social,
Religion Humanities Economics, Econometrics & Finance Law, Crime, Criminology & Criminal Justice Social Sciences
The journal aims to advance knowledge in Islamic legal studies within Muslim societies from various perspectives, enriching both theoretical and empirical research. It covers a range of subjects, including in-depth studies of living law in Muslim communities, legal negotiations on human rights, and issues related to comparative legal systems and constitutional law in Muslim-majority countries.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 359 Documents
 9   10   11   12   13 
Analisis Yuridis Perkawinan Beda Agama dengan Pendekatan Maqashid Al-Syariah dalam Konteks Negara Hukum Pancasila Budiarti Budiarti
Justicia Islamica Vol 15 No 1 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i1.1362

Abstract

This article explores the juridical analysis of interfaith marriage with the maqashid al-syari'ah approach in the context of the Pancasila of the rule of law. The results of the study confirm that the value of maqashid al-syari'ah animates the substance of Undang-Undang No. 1 Tahun 1974 of Marriage. Juridical products on marriage by making religion a legal requirement of marriage and the legitimacy of the state through administrative action are not discriminatory actions and do not violate the basic rights of citizens. Even affirming the functional relationship between religion and the state in the context Pancasila of the rule of law. As well, in the views of religious assemblies, namely MUI, PGI, KWI, WALUBI, PHDI, and MATAKIN. The religious assemblies are of the view, interfaith marriage is not an ideal marriage according to the teachings of each religion. The implication of this study is that it is necessary to pay attention to religious values in formulating a juridical product towards a responsive legal product. In addition, it is necessary to take preventive measures and advocate for the community early so that there will no longer be interfaith marriages in order to realize legal certainty for couples who have carried out marriage.Artikel ini mengeksplorasi tentang analisis yuridis perkawinan beda agama dengan pendekatan maqashid al-syari’ah dalam konteks negara hukum Pancasila. Hasil kajian menegaskan bahwa nilai maqashid al-syari’ahmenjiwai substansi Undang-Undang No. 1 Tahun 1974 tentang Perkawinan. Produk yuridis tentang perkawinan dengan menjadikan agama sebagai syarat sahnya perkawinan serta legitimasi negara melalui tindakan administratif, bukanlah tindakan diskriminatif dan tidak melanggar hak-hak dasar warga negara. Bahkan mengukuhkan relasi fungsional antara agama dan negaradalam konteks negara hukum Pancasila. Demikian pula dalam pandangan majelis-majelis agama, yaitu MUI, PGI, KWI, WALUBI, PHDI, dan MATAKIN. Majelis-majelis agama tersebut berpandangan, perkawinan beda agama bukanlah perkawinan yang ideal menurut ajaran masing-masing agama. Implikasi dari kajian ini bahwa perlu memerhatikan nilai-nilai agama dalam merumuskan suatu produk yuridis menuju suatu produk hukum responsif. Selain itu, perlu upaya preventif dan mengadvokasi masyarakat secara dini agar tidak lagi terjadi perkawinan beda agama demi mewujudkan kepastian hukum bagi pasangan yang telah melaksanakan perkawinan.
Instrumen Hukum Penegakan Hak Asasi Manusia di Indonesia Sri Warjiyati
Justicia Islamica Vol 15 No 1 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i1.1391

Abstract

The issue of human rights today is not only a national problem as well as a global problem. The existence of human rights embodies various forms of influencing the existence of basic obligations, in which both constitute a unity that cannot be separated and run in parallel. Basically, the nature and nature of human rights are the same, but the implementation and enforcement of human rights in each country will never seem to be the same. Human rights enforcement in Indonesia is currently faced with a number of significant problems. One of them is the decline of Indonesia's state legal system and the decline of other systems that also influence such as political, economic and social systems. For example in the economic field, the condition of Indonesian society is generally in the poverty line, not a few of the people commit violations of human rights for economic reasons. In this case the settlement method offered in the issue of human rights enforcement in Indonesia is pursued through the reconstruction of the national legal system in Indonesia by restructuring law enforcement institutions. Thus, it is expected that the national legal system will be reorganized and will significantly influence the improvement of other systems including the enforcement of human rights.Permasalahan tentang hak asasi manusia saat ini tidak hanya menjadi masalah nasional sekaligus masalah global. Adanya hak asasi manusia mewujudkan berbagai bentuk pengaruh adanya kewajiban asasi, di mana keduanya merupakan satu kesatuan yang tak dapat dipisahkan dan berjalan secara paralel. Penegakan HAM di Indonesia saat ini dihadapkan dengan berbagai masalah yang cukup signifikan. Misalnya di bidang ekonomi, kondisi masyarakat indonesia pada umumnya berada dalam garis kemiskinan, tidak sedikit sebagian masyarakat melakukan pelanggaran terhadap HAM karena alasan ekonomi. Dalam hal ini cara penyelesaian yang di tawarkan dalam permasalahan penegakan HAM di Indonesia  adalah dengan diupayakan melalui rekonstruksi sistem hukum nasional di Indonesia dengan melakukan restrukturisasi institusi-institusi penegakan hukum. Dengan demikian, diharapkan sistem hukum nasional  dapat ditata kembali serta berpengaruh secara signifikan terhadap perbaikan sistem dalam penegakan HAM. 
Public Morality in Indonesian Penal Code Draft: Zina Definition Debate Hary Widyantoro
Justicia Islamica Vol 15 No 1 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i1.1431

Abstract

Bahasan tentang dihidupkannya kembali hukum zina di negara-negara mayoritas Muslim dilakukan oleh Kepala Hukum Pidana yang mendapat banyak perhatian dari segi nasional dan internasional. Penelitian ini menguji kontestasi definisi Zina antara aktor. Ia berpendapat bahwa nilai-nilai agama telah menjadi kerangka kerja untuk menjadikan moralitas menjadi urusan publik melalui hukum reformasi, di negara mayoritas Muslim Indonesia yang majemuk. Kontestasi antara tempat-tempat keagamaan dan sekuler dalam proses, sebagai bagian dari islamisasi yang sedang berlangsung. Data dari media yang dikumpulkan, seperti surat kabar online dan program TV One (Indonesian Lawyers Club) di mana para aktor terlibat dalam membangun wacana gender, seksualitas, dan regulasi di Indonesia. Oleh karena itu, ini berkontribusi pada diskusi mengenai masalah gender dan seksual di negara-negara mayoritas islam, di mana ide-ide agama dan sekuler dipertentangkan.A heated debate at the end of 2017 to the beginning of 2018 in Indonesia, on zina redefinition in Indonesian Penal Code that received both national and international attention, as becoming an interesting study discussing the revival of Zina law in Muslim majority countries. This study examines the contestation over Zina definition between actors. It argues that religious values has become framework to make morality becomes public matter through the law reform, in Indonesian plural Muslims majority country. The contestation between religious and secular took place in the process, as part of ongoing Islamization. The data is collected from media, such as online newspaper and the TV One Indonesian Lawyers Club program where actors were involved in constructing the discourse of gender, sexuality, and its regulation in Indonesia. Hence, this contributes to the discussion on gender and sexuality in Muslims majority countries, where religious and secular ideas are contested.
DIALEKTIKA FATWA DAN HUKUM POSITIF DI INDONESIA: Meneguhkan Urgensi dan Posisi Fatwa di Masyarakat Muslim Nusantara Umarwan Sutopo
Justicia Islamica Vol 15 No 1 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i1.1435

Abstract

Fatwa for the tradition of Islam is one of the media to convey Islamic laws (shariah). Muslim societies have a tendency to ask about many things, marriage, muamalah, jinayah, worship and other issues. In addition, the existence of a fatwa relates to the appreciation and practice of Muslim religion guaranteed by law. The problem is what if between the fatwa and government regulations / positive legal rules there is a disagreement over and above the other? Both with specific laws and with ethnic, cultural and racial diversity in Indonesia. This is evident, for example in cases of blasphemy, fatwa forbidding cigarettes, and the beginning of Ramadhan and Shawwal which are totally different from the provisions of the government. In this position, what is the position and position of the fatwa in the lives of Muslims as religious as well as citizens, and what attitude should be put forward? This study uses descriptive methods on issues that occur in Indonesian society related to the pros and cons of several fatwas with in-depth analysis, then related to the position of fatwa in the positive legal system (which applies), as well as the urgency of fatwas for Muslims in general and Muslims Indonesia specifically. The results of the study revealed that the fatwa for Indonesian Muslims occupied a very urgent area. Although its existence is not included in the positive legal system in Indonesia, if there is an unmatched intersection between the two, then its realization must be addressed wisely, both by the state, fatwa makers and the people of Indonesia.Fatwa bagi tradisi umat islam merupakan salah satu media untuk menyampaikan hukum-hukum islam (shariah). Masyarakat muslim mempunyai kecenderungan untuk bertanya tentang banyak hal, pernikahan, muamalah, jinayah, ibadah dan persoalan-persoalan lainnya. Selain itu, keberadaan fatwa berkaitan dengan penghayatan dan pengamalan agama umat muslim yang dijamin oleh undang-undang. Persoalannya adalah bagaimana jika antara fatwa dengan ketetapan pemerintah/ aturan hukum positif terjadi persinggungan yang tidak selaras apalagi bertolak belakang? Baik dengan hukum secara khusus maupun dengan keanekaragamaan suku, budaya dan ras yang berada di Indonesia. Hal ini mencuat misalnya pada kasus penodaan agama, fatwa keharaman rokok, serta awal ramadhan dan syawal yang sama sekali berbeda dengan ketetapan pemerintah. Pada posisi seperti ini sebenarnya, bagaimana posisi dan kedudukan fatwa dalam kehidupan umat muslim sebagai kaum beragama sekaligus warga negara, serta bagaimana sikap yang seharusnya dikedepankan?. Penelitian ini menggunakan metode deskriptif terhadap persoalan-persoalan yang terjadi di masyarakat Indonesia terkait pro dan kontra terhadap beberapa fatwa dengan analisis yang mendalam, lalu dikaitkan dengan kedudukan fatwa dalam sistem hukum positif (yang berlaku), serta urgensi fatwa bagi umat islam secara umum dan muslim indonesia secara khusus. Hasil penelitian mengungkapkan bahwa fatwa bagi umat islam Indonesia menduduki wilayah yang sangat urgen. Meski keberadaannya tidak masuk dalam sistem hukum positif di Indonesia, seandainya ada persinggungan yang tidak seirama antara keduannya, maka perwujudannya harus disikapi secara bijaksana, baik oleh negara, pembuat fatwa dan masyarakat Indonesia.
Inheritance and Gender Equality Muhammad Yusuf; Ismail Suardi Wekke
Justicia Islamica Vol 15 No 1 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i1.1436

Abstract

Abstrak: Format hak untuk warisan anak putra dan putri, yaitu 2: 1, didasarkan pada kebenaran secar keseluruhan dalam bentuk keadilan dengan disertai hak dan kewajiban. Format tersebut dapat dilakukan secara kuantitatif jika hak dan kewajiban antara putra dan putri berjalan sebagaimana mestinya. Jika ada pertimbangan yang menjamin lebih banyak keadilan, angka tersebut dapat diartikan secara kualitatif, yaitu angka 2 (bagian putra) adalah angka maksimum dan nomor 1 (bagian putri) adalah angka minimum. Keduanya ditujukan untuk memastikan terwujudnya maqashid al-syari> ”˜ah dalam bentuk keadilan. Ini juga sejalan dengan kearifan lokal asitinajang (prinsip kesopanan).Abstract: The format of inheritance rights of sons and daughters, namely 2:1, is based on universal truths in the form of justice with accompanying rights and obligations. The format can be carried out quantitatively if the rights and obligations between sons and daughters go as they should. If there are considerations that guarantee more justice, the numbers can be interpreted qualitatively, namely number 2 (the share of sons) is the maximum number and number 1 (the share of daughters) is the minimum number. Both are aimed at ensuring the realization of maqashid al-syari>’ah in the form of justice. This is also in line with the asitinajang local wisdom (principle of decency).
Rekonstruksi Konsep Hak dan Kewajiban Suami Isteri dalam Perundang-undangan Perkawinan Indonesia Agus Hermanto
Justicia Islamica Vol 15 No 1 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i1.1455

Abstract

The end of this study concluded that there are similarities and differences between them on the issue of euthanasia, ie they both forward the elements kemashlahatan, that prevent a disease is an obligation that must be done by each individual. While the difference was more depressed on the way to apply euthanasia, namely on how to end the suffering of patients. In Islam known healing of a scientific nature and the divine, whereas in Medical Sciences, simply healing that is' aqliyah alone and also on the basis of elements of an emergency. In principle deliberate murder against those who are sick means precede destiny. God has set the deadline of the age of man. By accelerating death, patients do not benefit from Allah exam given to him, in the form him tawakal.Akhir dari penelitian ini disimpulkan bahwa terdapat persamaan dan perbedaan di antara keduanya dalam masalah euthanasia, yakni keduanya sama-sama mengedepankan unsur kemashlahatan, bahwa mencegah suatu penyakit adalah suatu kewajiban yang harus dilakukan oleh setiap individu. Sedangkan sisi perbedaannya lebih tertekan pada cara mengaplikasikan euthanasia tersebut, yakni pada cara mengakhiri penderitaan pasien. Dalam Islam dikenal penyembuhan yang bersifat ilmiah dan ilahiyah, sedangkan dalam Ilmu Kedokteran, hanya penyembuhan yang bersifat 'aqliyah semata dan juga atas dasar unsur darurat. Pada prinsipnya pembunuhan secara sengaja terhadap orang yang sedang sakit berarti mendahului takdir. Allah telah menentukan batas akhir usia manusia. Dengan mempercepat kematiannya, pasien tidak mendapatkan manfaat dari ujian yang diberikan Allah Swt kepadanya, yakni berupa ketawakalan kepada-Nya.
Tolerance in Fikih’s Mazhab of Santri in Malang Abbas Arfan
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1456

Abstract

Konflik yang bernuansa SARA (Suku, Agama, Ras dan Antar-golongan), terutama konflik internal antar umat Islam di Indonesia masih sering terjadi. Hal itu memberi gambaran bahwa toleransi antar umat Islam atau lebih tepatnya antar pengikut mazhab fikih masih relatif rendah, sehingga perlu adanya penelitian kuantitatif untuk berusaha mengukur secara kuantitas nilai sikap toleransi bermazhab fikih terutama bagi genarasi muda, yaitu kaum santri di wilayah Malang. Jenis penelitian ini adalah kuantitatif dengan metode survey, teknik pengambilan datanya dengan non probability sampling-sistematis random sampling, instrumen penelitiannya dengan model skala Likert dan teknik analisis datanya dengan rumus theta, lamda dan gamma. Kemudian diuji dengan rumus chi-square. Kesimpulan dari penelitian ini adalah sebagai berikut: 1) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan jenis kelamin santri terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang; 2) Ada pengaruh (hubungan) yang signifikan antara perbedaan model pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri pesantren khalaf (modern) lebih toleran daripada santri pesantren salaf (tradisional); 3) Ada pengaruh (hubungan) yang signifikan antara perbedaan masa studi di pesantren terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang dan santri yang masa studinya di atas tiga tahun lebih toleran daripada yang kurang dari tiga tahun; dan 4) Tidak ada pengaruh (hubungan) yang signifikan antara perbedaan pengusaan fikih perbandingan mazhab terhadap sikap toleransi bermazhab fikih santri pondok pesantren di Malang.Nowadays, Ethnicity, religion, race, and inter-group relations conflicts, especially internal conflict among Muslim in Indonesia often occurs around us. That shows us that the tolerance among Moslems or more appropriately among mazhab followers is relatively at the low level, therefore, we need quantitative research to measure the tolerance attitude quantitatively among mazhab followers especially in teenagers, which in this research is santri society in Malang city. This kind of research is quantitative research with survey method, data collection technique with non-probability sampling-systematic random sampling, research instrument with the Likert scale model, and data analysis technique with theta, lamda and gamma formulas. Then examined with chi-square formula. Conclusions of this research are: 1) There are no significant influences between santri sex gender to the tolerance attitude among santri at Islamic boarding school (pesantren) in Malang; 2) There are some significant influences between Islamic boarding school types on the tolerance attitude among santri at Islamic boarding school in Malang and santri at Khalaf (modern) Islamic boarding school are more tolerant than at the Salaf (traditional) Islamic Boarding School; 3) There are some significant influences between long study period to the tolerance attitude among santri at Islamic boarding school in Malang and santri with either 3 years or above  long study period are more tolerant than less one; and 4) There are no significant influences between ability of fiqh mazhab comparison to the tolerance attitude among santri at Islamic boarding school in Malang.
Social Problems of Modern Society in Applying Islamic Law in Aceh : Tracing The Past Culture Society Aceh in The Manuscript Aida Hayani
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1457

Abstract

The implementation of Islamic law in this modern age seems to be strange among moslems. It is the caused by most of them are opposed and if it is implemented a scare among the social society perfectly. Besides, they are still not integrated to implement the Islamic law, most of them still have not taken Islam as the path of life yet. So, as if it is not their responsibility to keep it goes along Reviews their life, and Neither to take control and implement it perfectly and truelly in their daily life. This research is Aimed to upgrade the knowledge and understanding of public society that implementation of Islamic law. Perfectly is Necessary to Anticipate the problems in this modern age. The local policy is getting reduce by coming the modern culture. As a sample, Achehnese most of the teenagers who live in urban can not understand to communicate by using Achehnese language well and most of the attitude of Achehnese is getting dissappear from their ancestor inheritance. There are many manuscripts about Achehnese culture in meseum and dayah (Traditional Islamic boarding school) Described roomates Achehnese the culture of the which is bordered by Islamic values. Base on the previous statements, the goverment of Aceh is expected to apply the Islamic law in Aceh perfectly among all society.
Monsanto’s Business of Death in Islamic Perspective In Indonesia Meirison Meirison
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1458

Abstract

Monsanto adalah perusahaan pertanian, asal Amerika Serikat. Makanan penghasil benih Monsanto dengan menggunakan teknik rekayasa genetika, benih makanan melalui proses pencampuran gen dari suatu spesies yang bukan tipe. Karakteristik Monsanto Company yang licik, menjadikannya seolah-olah menutup mata dengan apa yang sedang mereka kerjakan hanya mengejar keuntungan setinggi mungkin. Proses ini dapat menyebabkan benih yang telah dimodifikasi secara genetik dapat menyebabkan berbagai penyakit di antaranya terjadi pada gangguan pertumbuhan fisik dan masalah psikologi dalam efek yang agak lama dan buruk dapat menyebabkan kanker, cacat fisik dan kematian bagi mereka yang mengkonsumsinya. Allah berfirman: Dan ketika dia pergi, dia berjuang di seluruh negeri untuk menyebabkan korupsi di dalamnya dan menghancurkan tanaman dan hewan. Dan Allah tidak menyukai korupsi. Dan Nabi Muhammad SAW mengatakan: tidak ada bahaya dan tidak ada kerusakan balasan "Islam pada dasarnya tidak keberatan dengan penggunaan tanaman rekayasa genetika, mengingat manfaat yang lebih besar daripada berbahaya. Tetapi penggunaan itu harus dilakukan dengan hati-hati mengingat gen yang ditransfer dapat berasal dari organisme tanaman lain. Adapun MUI (Majelis Ulama Islam Indonesia) sendiri belum mengeluarkan fatwa tentang penggunaan tanaman rekayasa genetika secara resmi, tetapi prinsip kehati-hatian selalu diutamakan. Status tanaman rekayasa genetika akan sah menurut hukum di seluruh seluruh proses sumber daya dan rekayasa.Monsanto is an agriculture company, the origin of the United States. Monsanto's seed-producing food by using the techniques of genetic engineering, seed the food through the process of mixing genes from a species that is not a type. A cunning Monsanto Company characteristics, making them as if the lid of the eye with what they're working on just catching up the highest possible profit. This process can cause the seed that has been genetically modified can cause various diseases among them are  going on in the physical growth disorders and psychology problem in a rather old and bad effects can cause cancer, physical disabilities and death to those who consume it. Allah said: And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption. And prophet Mohammed PBUH said: no harm and no reciprocated harm"Islam is fundamentally not object to the use of genetically modified crops, given the benefits that are greater than harmful. But the use of it must done carefully considering the transferred gene can come from another plant organism. As for the MUI (Assembly of Indonesia Islamic Ulema) itself has not issued a fatwa about the use of genetically modified crops officialy, but the principle of caution always take precedence. The status of genetically modified crops would be lawful throughout the whole process of gene resources and engineering.
FAITH IN GOD, INDEPENDENCE OF LAW AND INDEPENDENCE OF JUDGES: Study of Theistic Legal Realism in Legal settlement Nofi Sri Utami; Suteki Suteki; Retno Saraswati; Arief Budiono
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1459

Abstract

Kondisi hukum dan aparat hukum di semua tingkatan termasuk hakim, dipenjara dalam positivisme yang fatal. Pemahaman ini mereduksi hukum hanya sebagai hukum dan peraturan deterministik, mekanistik dan esoteris belaka. Hukum soliter adalah hukum soliter tanpa memasukkan transendensi, moralitas, atau kebiasaan. Hasil akhir dari paradigma ini hanya mampu menghadirkan kepastian hukum tetapi kurang keadilan. Akar semua krisis dan runtuhnya kepercayaan publik pada hukum berasal dari hukum yang hanya mendidik corong undang-undang. Hukum yang mengajarkan legislasi sebagai ideologi sakral, hukum itu hanya hukum atau regulasi. Lulusan hukum baru yang mengisi posisi ahli hukum memiliki keterampilan tetapi mereka kurang empati, mengabaikan keadilan publik dan korup. Diperlukan paradigma pilihan hukum baru, yaitu realisme hukum teistik yang memberikan kebebasan kepada para hakim dan aparat hukum lainnya dari belenggu keadilan prosedural dalam gaya positivisme. Melalui hukum dengan paradigma Realisme Hukum Teistik, diharapkan aparatur hukum akan memiliki kebajikan, untuk dapat membaca substansi keadilan dengan keimanannya kepada Allah daripada sekadar menjadi corong hukum dan mampu menjaga dari perilaku tercela atas dasar imannya.The condition that law and legal apparatus in all levels including judges, are imprisoned in fatal positivism. This understanding reduces the law only as mere deterministic, mechanistic and esoteric laws and regulations. Solitary law is solitary law without include the transcendence, morality, or custom. The final result of this paradigm is only able to present legal certainty but lack of justice. The roots of all crises and the collapse of public trust in the law are originated from a law that educates only the mouthpiece of the legislation. The law that teaches the legislation as a sacred ideology, the law is just law or regulation. Fresh graduate of law who fill positions of legal apparatus experts have skills but they are lack of empathy, neglect of public justice and corrupt. A new legal choice paradigm is needed, namely theistic legal realism which gives judges and other legal apparatuses the freedom from the shackles of procedural justice in the style of positivism. Through the law with the Theistic Legal Realism paradigm, it is expected that the legal apparatus will have virtue, to be able to read the substance of justice with his faith in Allah rather than merely being a mouthpiece of the law and be able to guard against despicable behavior on the basis of his faith.

Page 11 of 36 | Total Record : 359

 9   10   11   12   13 

Filter by Year

2004 2026


Reset
Filter By Issues
All Issue Vol 23 No 1 (2026) Vol 22 No 2 (2025) Vol 22 No 1 (2025) Vol 21 No 2 (2024) Vol 21 No 1 (2024) Vol 20 No 2 (2023) Vol 20 No 1 (2023) Vol 19 No 2 (2022) Vol 19 No 1 (2022) Vol 18 No 2 (2021) Vol 18 No 1 (2021) Vol 17 No 2 (2020) Vol 17 No 1 (2020) Vol 16 No 2 (2019) Vol 16 No 1 (2019) Vol 15 No 2 (2018) Vol 15 No 1 (2018) Vol 14 No 2 (2017) Vol 14 No 1 (2017) Vol 13 No 2 (2016) Vol 13 No 1 (2016) Vol 12 No 2 (2015) Vol 12 No 1 (2015) Vol 11 No 2 (2014) Vol 11 No 1 (2014) Vol 10 No 2 (2013) Vol 10 No 1 (2013) Vol 9 No 2 (2012) Vol 9 No 1 (2012) Vol 8 No 2 (2011) Vol 8 No 1 (2011) Vol 7 No 2 (2010) Vol 7 No 1 (2010) Vol 6 No 2 (2009) Vol 6 No 1 (2009) Vol 5 No 2 (2008) Vol 5 No 1 (2008) Vol 4 No 2 (2007) Vol 4 No 1 (2007) Vol 3 No 2 (2006) Vol 3 No 1 (2006) Vol 2 No 2 (2005) Vol 2 No 1 (2005) Vol 1 No 2 (2004) Vol 1 No 1 (2004) More Issue