YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam
Artikel yang diterima dan diterbitkan dalam Jurnal YUDISIA harus masuk dalam lingkup keilmuan bidang hukum dan hukum Islam. Bidang hukum mencakup (tapi tidak terbatas pada bidang) : hukum materiil dan formil, tinjauan hukum dari aspek politik, sosial, ekonomi, antropologi, psikologi. Bidang hukum Islam mencakup (tapi tidak terbatas pada bidang) : fiqh, ushul fiqh, masail fiqhiyyah serta masalah fiqh kontemporer.
Articles
391 Documents
<![CDATA[REFLEKSI DAN RELEVANSI PEMIKIRAN FILSAFAT HUKUM BAGI PENGEMBANGAN ILMU HUKUM ]]>
<![CDATA[Junaidi Abdullah]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 6, No 1 (2015): YUDISIA ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v6i1.1498
<![CDATA[Reflection of philosophy of law for legal development by reflecting back to the central questions in the philosophy of law which are based on the aspects epistimologi, ontology, and axiology. The epistemological aspect inquire/study the origin, nature, operational limits of the law. The ontology aspect inquire / learn where the law. The axiology aspect learn the purpose of the law. The relevance of philosophy of law for the development of law by finding links between schools or schools of law with legal developments. Which schools/school of law it plays an important role and influence on legal developments since centuries ago to the present.]]>
<![CDATA[Pemberlakuan Perda Syari’ah dalam Perspektif Sosiologi Hukum Islam (Studi Kasus Penanggulangan Eksploitasi Seks Komersial di Surakarta) ]]>
<![CDATA[Mundakir Mundakir]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 11, No 2 (2020): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v11i2.8493
<![CDATA[This paper raises the issue of whether the enactment of Islamic Sharia in Indonesia should be a form of law and/or local regulation that binds the community (formalization of Islamic law) or is sufficiently enforced persuasively. This research takes the object of surakarta people who have enacted Regional Regulation No. 3 of 2006 on Tackling Commercial Sexual Exploitation. Formil the regulation of this area does not mention the word sharia but the substance of the material stipulated in the regulation is entirely sharia material or fiqh. The existence of this government is acceptable to all elements of Surakarta people who have a background and a hiterogen religion. With grounded research and participatory observational data collection techniques, researchers found evidence that Surakarta people fail to cope with the rise of prostitution and commercial sexual exploitation persuasively, they require government involvement (formalization of Islamic law). By looking at the religious characteristics of Surakarta people whose religion is not so strong, the formalization of Islamic law into local regulations finds its significance. For areas where religion is strong enough, the enactment of Islamic Sharia is sufficient with a persuasive pattern based on the religious awareness of the community.AbstrakPaper ini mengangkat permasalahan apakah pemberlakuan Syari’ah Islam di Indonesia perlu menjadi suatu bentuk undang-undangdan/atau peraturan daerah yang mengikat masyarakat (formalisasi hukum Islam) atau cukup diberlakukan secara persuasif. Penelitian ini mengambil obyek masyarakat Kota Surakarta yang telah memberlakukan Peraturan Daerah Nomor 3 Tahun 2006 tentang Penanggulangan Eksploitasi Seksual Komersial. Secara formil peraturan daerah ini tidak menyebut kata syari’ah tetapi substansi materi yang diatur dalam perda tersebut sepenuhnya materi syari’ah atau fiqh. Keberadaan perda ini dapat diterima oleh seluruh elemen masyarakat Kota Surakarta yang memiliki latarbelakang dan pemeluk agama yang hiterogen. Dengan grounded research dan teknik pengumpulan data observasi partisipatoris, peneliti menemukan bukti bahwa masyarakat Kota Surakarta gagal menanggulangi maraknya prostitusi dan eksploitasi seks komersial secara persuasif, mereka membutuhkan keterlibatan pemerintah (formalisasi hukum Islam). Dengan mencermati karakteristik keberagamaan masyarakat Kota Surakarta yang keberagamaannya tidak begitu kuat, formalisasi hukum Islam menjadi peraturan daerah menemukan signifikansinya. Untuk wilayah-wilayah yang keberagamaannya cukup kuat, pemberlakuan syari’ah Islam pada cukup dengan pola persuasif yang didasarkan atas kesadaran beragama masyarakat.]]>
<![CDATA[KOMPILASI HUKUM ISLAM SEBAGAI HUKUM MATERIIL PADA PERADILAN AGAMA ]]>
<![CDATA[Dadang Hermawan]]>;
<![CDATA[Sumardjo Sumardjo]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 6, No 1 (2015): YUDISIA ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v6i1.1469
<![CDATA[As the biggest Muslim country and a state law, it is only natural if Islamic law is used as a source of reference in the formation of national laws. In the history of the development of Islamic law in Indonesia, Islamic law was merely based on fatwa of Islamic scholars and their interpretation. Major breakthrough occurred in the New Order Era with the issuance of Presidential Degree No 1/1991 on the Compilation of Islamic Law (KHI) on Jun 10, 1991. The Decree was then followed by the Decision of Minister of Religious Affairs No 154/1991 on the implementation of Presidential Decree No 1/1991 regarding the dissemination of KHI as a suplement for the Law No 7/1989 on Religious Court. KHI has filled the empy seat of material law in Religious Court. It provides judges of Religious Court with materials to observe and decide on cases. It may also eliminate debates among judges on the problem of inheritance marriage and endowment (waqf). Although KHI is far from perfection, it may be used as material sources for religious court and there is no religious court decision which left KHI out. ]]>
<![CDATA[Trading In Influence Dalam Perspektif Fikih Korupsi ]]>
<![CDATA[Mohammad Farid Fad]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 11, No 1 (2020): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v11i1.6855
<![CDATA[Corruption is a deep-rooted phenomenon existing in inumerable forms that occurs in almost all countries. Of the inumerable forms of corruption, trading in influence (TI) is considered soft corruption as it is not directly inflict losses on the state. However, through misuse influence a person has, he can obtain undue advantage. This article seeks to describe critically about the practice of trading in influence from the perspective of fiqh corruption. The type of method used in this study was a qualitative method. Descriptive-analitycal method was used to accurately describe and systematically analyze the facts found. This research found that fromthe perspective of Islamic criminal law, TI is considered khiyanah or ghulul (betrayal) and risywah (bribes), while the sentence is left to the policy of a judge or ruler (ta'zir), no matter whether the perpetrators are the government or private parties. AbstrakKorupsi merupakan fenomena yang terjadi hampir merata di berbagai negara. Dari berbagai macam varian korupsi yang ada, trading in influence (TI) termasuk kriteria korupsi yang soft, artinya, negara tidak secara langsung dirugikan, namun melalui pengaruh yang diperdagangkan, seseorang bisa memperoleh keuntungan yang tidak semestinya (undue advantage) lewat kebijakan yang bersifat memihak. Artikel ini berupaya mendeskripsikan secara kritis tentang praktek TI dalam perspektif fikih korupsi. Jenis metode yang digunakan dalam penelitian ini adalah metode kualitatif. Sementara dalam menganalisis, peneliti menggunakan metode deskriptif-analitis, guna menggambarkan serta menganalisis secara sistematis fakta yang ditemukan secara akurat dan cermat. Penelitian ini menemukan bahwa dalam perspektif hukum pidana Islam, TI dapat digolongkan dalam kategori khiyanah atau ghulul (pengkhianatan) dan risywah (suap), sementara hukumannya diserahkan pada kebijakan hakim atau penguasa (ta’zir), baik pelakunya penyelenggara negara maupun pihak swasta.]]>
<![CDATA[METODE ISTIDLAL DAN ISTISHAB (FORMULASI METODOLOGI IJTIHAD) ]]>
<![CDATA[Umar Muhaimin]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 8, No 2 (2017): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v8i2.3243
<![CDATA[Ra’yu (logic) is an important aspect of ijtihad thus in ushul fiqh - a subject discussing the process of ijtihad – there are several method of finding the law based on logic of fuqaha (scholars), some of them are istishhab and istidlal (finding the sources). Those are two sides of a coin which are two inseparable methods of ijtihad. The source (dalil) is a material object while istidlal is a formal object. Generally, istidlal refers to finding sources either from Qur’an, Sunna (Tradition), or al Maslahah (considerations of public interest) by means of muttafaq (settled methods) such as Qur’an, Sunna (Tradition), Ijma’ (consensus), Qiyas (analogy) or mukhtalaf (debatable methods) such as Mazhab ash-shahabi (fatwa of a companion), al-‘urf (custom), Syar’u Man Qablana (revealed laws before Islam), istihsan (equity), istishab (presumption of continuity) or sad al-dzariah (blocking the means). Al-Syatibi classified four mind sets of understanding nash (the Text) i.e. zahiriyah (textual), batiniyat (esoteric), maknawiyat (contextual) and combination between textual and contextual. ]]>
<![CDATA[KEWENANGAN ABSOLUT PERADILAN AGAMA DI INDONESIA PADA MASA KOLONIAL BELANDA HINGGA MASA PASCA REFORMASI ]]>
<![CDATA[Abdullah Tri Wahyudi]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 7, No 2 (2016): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v7i2.2156
<![CDATA[This article discusses the absolute competencies of the Religious Court in Indonesia since the Dutch colonial era until the Reformation. It aims at surveying the history and development of the Court as well as its competencies. Using historical perspective this article portrays the topic in chrocological order.]]>
<![CDATA[Modernitas Nusyuz; Antara Hak dan Kewajiban ]]>
<![CDATA[Rizqa Febry Ayu]]>;
<![CDATA[Rizki Pangestu]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 12, No 1 (2021): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v12i1.8711
<![CDATA[Nusyuz is a wife's disobedience to her husband or to the rules that have been bound by an agreement that has been established because of the marriage bond without reasons justified by syara’. Allah determines the punishment for women who do nusyuz, which is found in QS. An-Nisa verse 34. Nusyuz does not only come from wives, husbands can also be said to be nusyuz if they do not fulfill their obligations in the household. This study focuses on the implications of nusyuz between rights and domestic violence. This research uses a qualitative study that is analytical descriptive method. The results showed that Islam obliges husbands to take three stages to cure the wife's nusyuz, first they have the right to give advice, second they have the right to separate from sleeping with them, the third have the right to beat them. The beatings must not hurt, this punishment is meant to be interpreted as an act to teach a lesson not to hurt. In addition, as the social conditions of society change, the concept of nusyuz needs to be reviewed, because for a wife who leaves the house without her husband's permission, it is considered as nusyuz not in accordance with the present context. In this research hitting is not a part of domestic violence but in the realm of rights but it is not recommended to hit until it causes violence. So in fact the existence of Law Number 23 of 2004 concerning Domestic Violence is to provide a safe presence of women from violence both from the public sphere and in the household.Nusyuz merupakan ketidakpatuhan istri terhadap suami ataupun aturan dan perjanjian yang telah ditetapkan sebelumnya melalui hubungan perkawinan tanpa sebab yang yang tidak disahkan oleh ajaran agama Islam. Allah menetapkan hukuman bagi wanita yang melakukan nusyuz yaitu terdapat dalam QS. An-Nisa ayat 34. Perilaku nusyuz tidak hanya dilakukan oleh istrin melainkan suami juga dapat dikatakan berbuat nusyuz jika suami tidak melakukan kewajibannya dengan baik sebagai suami. Penelitian ini bertujuan menjelaskan modernitas nusyuz antara hak dan KDRT. Penelitian ini menggunakan kajian kualitatif bersifat metode deskriptif analitis. Hasil penelitian menunjukkan bahwa Islam mewajibkan bagi para suami untuk menempuh tiga tingkatan untuk penyembuhan nusyuz istri, pertama berhak memberi nasihat, kedua berhak untuk berpisah tidur dengannya, ketiga berhak memukulnya. Pemukulan tersebut tidak boleh sampai melukai, hukuman ini hendak dimaksudkan untuk menyakiti melainkan untuk memberikan peringatan dan pelajaran bagi istrinya. Selain itu seiring perubahan kondisi sosial masyarakat, maka konsep nusyuz tersebut perlu ditinjau kembali, karena bagi istri yang keluar rumah tanpa seizin suami dianggap sebagai nusyuz tidak sesuai dengan konteks sekarang. Dalam penelitian ini memukul bukanlah termasuk KDRT melainkan dalam ranah hak akan tetapi tidak dianjurkan memukul sampai menimbulkan kekerasan. Maka sejatinya keberadaan UU No. 23 Tahun 2004 terkait KDRT dalam memberikan kenyamanan dan keamanan keberadaan perempuan dari kekerasan baik dari ruang publik maupun dalam rumah tangga.]]>
<![CDATA[KHARJ: KAJIAN HISTORIS PADA MASA KHALIFAH UMAR BIN ABDUL AZIZ ]]>
<![CDATA[Farid Khaeroni]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 6, No 2 (2015): YUDISIA ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v6i2.1375
<![CDATA[Kharj is one of the main sources of state revenue during the caliphate of ‘Umar bin Abdul Aziz as a government to fund its management kharj assisted by Baitul Maal must meet the substance of the functions of the State. The function of the state is the first, the allocation function, can be described as the role of government to participate in directing the type of goods produced to be consumed by people and how much it is. Second, the distribution function i.e. the role of government to spread income countries and ensure the needs of the poorest communities to meet the minimum requirements. Third, stabilization function, that is, the government’s duty to maintain, especially that there is a continuity of work for all citizens, when the state cannot run these three functions, the State failing in running its government.]]>
<![CDATA[Kesehatan Tes Sebagai Syarat Pra Nikah (Studi UU Pernikahan di Kuwait) ]]>
<![CDATA[Lathifah Munawaroh]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 10, No 1 (2019): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v10i1.4684
<![CDATA[Kesehatan sering tidak mendapat porsi perhatian dalam persiapan perkawinan. Hal ini dapat dilihat dari ketiadaan peraturan perundang-undangan tentang ini baik dalam KHI ataupun UU Perkawinan. Ditambah pula dalam fiqih klasik pun tidak ditemukan pembahasan tes kesehatan sebagai salah satu syarat pra nikah. Di Indonesia telah diterapkan Imunisasi Tetanus Toksoid bagi calon pengantin perempuan untuk mencegah Tetanus, TBC, Differi, Batuk Rejan dan Campak, tidak dapat mengetahui riwayat kesehatan calon pasangan dan penyakit menular seksual dan keturunan, seperti HIV/AIDS dan Thalasemia yang semakin mewabah dengan angka yang semakin meningkat pada tiap tahunnya. Cek kesehatan bagi pasangan yang akan menikah menjadi salah satu solusi pencegahan bertambahnya angka penyakit ini, karena cek kesehatan lebih komprehensif. Keharmonisan rumah tangga dengan kehadiran keturunan sehat dari rumah tangga yang sehat pula. Pemeliharaan keturunan menjadi salah satu bagian dari Maqashid al-Syariah. Penelitian ini bersifat study literatur, dan memberikan sebuah hasil: Praktek ini telah diterapkan oleh banyak negara, salah satunya di Kuwait yang menerapkan peraturan ini sebagai salah satu contoh untuk dapat dipertimbangkan penerapannya di negara Indonesia. Tentu penerapan ini bersifat ijtihadiyyah, yang dapat berganti sesuai dengan kondisi yang malatarbelakangi. ]]>
<![CDATA[PERKAWINAN SIRRI DALAM PERSPEKTIF HUKUM DI INDONESIA ]]>
<![CDATA[Supriyadi Supriyadi]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 8, No 1 (2017): Yudisia ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/yudisia.v8i1.3229
<![CDATA[The phenomenon of sirri marriage occurs in many communities, as if the community is permissive to the marriage. They believe that the marriage of sirri is legal according to local law and does not contradict the ethical value of society. This certainly requires a deep legal examination so as not to become a wrong view by the community. Therefore, in this paper, a juridical normative approach is used to analyze sirri farming. The results show that the marriage of Sirri is an illegitimate marriage in the perspective of Marriage Law No. 1 of 1974. Marriage sirri does not have an authentic deed, so someone who makes a marriage sirri will find it difficult to prove the occurrence of marriage.]]>
