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Dusturiah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial
Published by Universitas Islam Negeri Ar-Raniry Banda Aceh
ISSN : 20889712     EISSN : 25805363     DOI : http://dx.doi.org/10.22373/dusturiah
Core Subject : Economy, Humanities, Social,
Humanities Economics, Econometrics & Finance Law, Crime, Criminology & Criminal Justice Social Sciences
Dusturiyah journal accepts manuscripts in Indonesian, English and Arabic with focus: a study of laws and regulations: law, fiqh, Islamic economics, politics and social institution.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 156 Documents
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HUBUNGAN HUKUM INTERNASIONAL DENGAN HUKUM NASIONAL - - Risfalman
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 7, No 1 (2017)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v7i1.2334

Abstract

Hukum internasional banyak dipengaruhi oleh hukum nasional. Sebagai contoh hukum internasional dapat tercipta dengan adanya kebiasaan nasional suatu Negara yang dianut oleh banyak Negara, kebiasaan ini disepakati sebagai hukum internasional. Hukum internasional publik adalah keseluruhan kaidah dan asas hukum yang mengatur hubungan atau persoalan batas Negara (hubungan internasional) yang bukan bersifat perdata, sedangkan hukum nasional adalah sekumpulan hukum yang sebagian besar terdiri atas prinsip-prinsip dan peraturan-peraturan yang harus ditaati oleh masyarakat dalam suatu negara, dan oleh karena itu juga harus ditaati dalam hubungan-hubungan antara mereka satu dengan lainnya. Mengenai hubungan hukum internasional dengan hukum nasional terdapat dua paham. Pertama, paham dualisme yang menyatakan bahwa hukum internasional dengan hukum nasional merupakan dua sistem hukum yang berbeda secara keseluruhannya. Kedua, Paham monisme berpendapat hukum internasional dan hukum nasional saling berkaitan satu sama lainnya. Keywords : Hubungan, Hukum, Nasional, Internasional
KONSEP BID’AH MENURUT IMAM NAWAWI DAN SYEKH ABDUL AZIZ BIN BAZ Mohamad Shafawi Bin Md Isa; Zaiyad Zaiyad
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 9, No 1 (2019)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v9i1.4757

Abstract

The definition of bid'ah varies, causing conflict. The research question in this article is what is the meaning of sunnah and bid'ah according to Imam Nawawi and Syekh Abdul Aziz Bin Baz and what are the arguments used and the method of understanding them and the examples of bid'ah according to both. By using the library research method (library research) examines the data and written materials related to the theme of the problem being studied, using primary and secondary materials. The research found that, Imam Nawawi interpreted bid'ah as creating a practice that did not exist at the time of the Prophet, and he distributed bid'ah to two kinds, namely bid'ah ḥasanaḥ such as reading the talqin after burying a corpse and qabihaḥ such as raghaib prayer. Imam Nawawi concluded the hadith with hadith, which is a general hadith that is endorsed with a specific hadith, while Bin Baz defines bid'ah as any act of worship that is not practiced by the Prophet and there is no origin from the Qur'an, sunnah. and from the deeds of khulafa ar-Rashiddin, and he does not share bid'ah, all bid'ah is ḍhalalah, he also uses the term "mungkar" for bid'ah dhalalah. Bin Baz argued the verses of the Qur'an and corroborated them with hadith. From the above explanation it can be concluded that, Bin Baz only specifies bid'ah in matters of worship, but he does not explain the limitations of worship and non-worship, such as punishing the Prophet's speech as bid'ah, so the definition is difficult to apply. 
SOSIALISASI QANUN JINAYAT ACEH NO. 6 TAHUN 2014 PADA MADRASAH ALIYAH BLANGKEJEREN KABUPATEN GAYO LUES Misran Misran
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 9, No 1 (2019)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v9i1.4365

Abstract

There are two questions in the study under study, namely: First, what is the knowledge and understanding of students in Gayo Lues District Madrasah Ali about the implementation of the Jinayat Aceh Qanun Number 6 of 2014? Secondly, What is the knowledge and role of the Gayo Lues District Madrasah Aliyah religious teacher in disseminating to students about the enactment of the 2014 Jinayat Aceh Qanun? This study uses a normative juridical and sociological juridical approach. The normative juridical approach is done by first examining the Aceh regulation or qanun that is relevant to the problem under study. In other words the normative approach is to examine library materials or secondary data which includes primary, secondary and tertiary legal materials. The results showed that Gayo Lues State students in general knew about the implementation of Islamic Shari'a in Aceh, but the majority of them did not know and understand about the material regulated in Aceh No. 3 Qanun. 6 of 2014. Especially they do not know and understand about the terms contained in the Aceh jinayat qanun. Among the terms referred to in the Jinayat Aceh Qanun Number 6 of 2014 are Jarimah / Jinayat, Uqubat, Hudud, Ta'zir, Khamar, Maisir, Khalwat, Ikhtilath, Adultery, Sexual Harassment, Rape, Qadzaf, Liwath, Business. Students only know the term zina, sexual harassment, rape. While the Fiqh teacher knows and understands the qanun, but does not have the authority to socialize it, because the subjects in this madrasa refer to the 2017 revised 2017 curriculum, so the syllabus and lesson plans have been determined by the government based on the curriculum.
MAZHAB FIQH DALAM PANDANGAN SYARIAT ISLAM (Mengkritisi Pendapat Mewajibkan Satu Mazhab) Muhammad Yusran Hadi
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 7, No 2 (2017)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v7i2.3256

Abstract

ABSTRAK Tulisan ini bertujuan untuk menjelaskan kedudukan mazhab Fiqh dalam Islam dan hukum bermazhab. Banyak persoalan yang timbul akibat ketidakpahaman persoalan mazhab seperti sikap taqlid, fanatisme mazhab dan pendapat mewajibkan suatu mazhab tertentu. Akibatnya, timbul perpecahan dalam ummat Islam hanya gara-gara berbeda mazhab. Lebih ekstrim lagi, hanya karena berbeda dengan mazhabnya atau doktrin ulamanya, maka al-Quran dan Haditspun ditolak. Istilah “mazhab” tidak dikenal pada masa para sahabat, tabi’in dan tabi’ tabi’in. Mazhab-mazhab muncul setelah masa ketiga generasi awal tersebut yaitu pada abad kedua Hijriah. Masa ini dikenal dengan periode imam-imam mujtahid. Namun, para imam tidak mewajibkan mazhab mereka untuk diikuti. Bahkan mereka memerintahkan para murid dan pengikut mazhabnya untuk mengikuti dalil. Istilah “mazhab” menjadi semakin populer pada pertengahan abad ke empat, karena para ulama pengikut mazhab (muqallidin) mengfokuskan diri dalam mengembangkan dan menyebarkan mazhab imamnya masing-masing. Mereka meninggalkan ijtihad dan bertaqlid kepada imam-imam mazhab empat. Menurut mereka, pintu ijtihad telah tertutup. Maka mereka mewajibkan taqlid kepada imam atau mazhab tertentu dan tidak boleh berbeda darinya. Sejak masa inilah pemikiran dan keilmuan umat Islam mengalami kemunduran. Kondisi ini mendapatkan kritikan tajam dari para ulama besar seperti Imam Addabusi Al-Hanafi, Imam Ibnu Hazm (wafat 456 H), Imam Ibnu Abdi al-Bar (wafat 463 H), al-Hafizh Ibnu al-Jauzi (wafat 597), Imam ‘Izzuddin bin Abdissalam (wafat 660 H), Imam Abu Syamah (wafat 665 H), Imam Nawawi (wafat 676), Syaikhul Islam Ibnu Taimiyyah (wafat 728 H), Imam Ibnu al-Qayyim (wafat 751 H), Imam asy-Syatibi (wafat 790 H), Imam Sayuthi (wafat 911) dan para tokoh ulama lainnya. Mereka mengecam taqlid para ulama dan menyerukan mereka untuk berijtihad. Tulisan ini menyimpulkan bahwa mazhab adalah pendapat para ulama mujtahidin yang tidak ma’shum. Mazhab merupakan madrasah dalam belajar syariat. Mazhab bukan syariat yang mutlak kebenarannya dan wajib diikuti. Mengikuti syariat (al-Quran dan as-Sunnah) hukumnya wajib. Adapun mazhab tidak wajib. Taqlid terhadap imam atau mazhab tertentu haram bagi seorang mujtahid. Kewajiban bagi ulama dan penuntut ilmu ittiba’ dalil. Kewajiban orang awam adalah bertanya kepada ulama mazhab siapapun tanpa harus terikat dengan ulama tertentu. Ia tidak wajib mengikuti mazhab tertentu dalam segala persoalan dan secara terus menerus, namun boleh berpindah dari satu mazhab ke mazhab lainnya sesuai dengan dalil.
STATUS ANAK NIKAH SIRI ( PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIP ) - - Musfira
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 7, No 1 (2017)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v7i1.3420

Abstract

Marriage is something sacred act, meaningful worship to Allah SWT, following the sunnah of the Prophet and done with conscious and sincerity. Siri marriages very existence from time to time which basically aims to keep the wedding so that there are certain parties who are not known to the nuptials. Meaning of siri marriage meaning of the context of Islamic teachings therein are substantively wedding deficiencies terms and harmonious marriage although secara formal met. Series called marriage because marriage was held in secret, closed, secretive and furtive without any publicity. Even appearancesiri marriages increasingly prevalent done for a reason, without a guardian of women and even without witness and without parental female consent. a marriage is parties like this are not legitimate religion let alone legally State, Even though in practice there are many people who still distinguish where the wedding according to Islamic law and where the marriage according to the legal terms used by the people of Indonesia. Siri marriage is a marriage that makes the vagueness of the law in Indonesia is because the loss of my wife and child rights. Marriages must be justified by religion and law are positive, for the sake of administrative order and kemashlahatan people.
PRAKTEK RE-UPLOAD VIDEO OLEH YOUTUBER DAN KEABSAHAN PEMBAYARANNYA (Suatu Tinjauan dari Perspektif Konsep Hak Ibtikar) Fazlul Rahman
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 9, No 2 (2019)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v9i2.5318

Abstract

Youtube is a video sharing website created by three former Paypal employees in February 2005, this site allows users to upload, watch and share videos. The company is based in San Bruno, California, and uses Adobe Flash Video and HTML5 technology to display a variety of user-made video content, including movie clips, TV clips and music videos. In addition there are also amateur content such as video blogs, short original videos and educational videos. Currently YouTube has provided two types of licenses on its site, namely Copyright frequency (cannot be re-uploaded by other parties) and Creative Commons BY Protection (CC BY) (may be re-uploaded by other parties). Even so it is not a problem without problems, the problems that still occur on Youtube are cases of copyright on the site, such as the practice of re-uploading videos here for example. This study examines how the validity of income obtained from the video re-upload activity on Youtube in terms of the Ibtikar Rights Perspective in Islam and Muamalah Fiqh. This thesis research includes the type of library research, which is data collection using study studies of books, journals, printed documents, and from sites on the internet. The results of the research conducted by the author in this thesis are unlawful in the practice of re-uploading videos that are carried out solely to obtain personal gain without giving royalties to the relevant producer / label, in other words the act is the same as a trader selling people's property otherwise without the permission of the owner or selling stolen goods, this is clearly detrimental to the creator or copyright holder because the video circulating on youtube is not given permission by the video creator to spread the creation to the public using the Youtube website. In Islam, copyright is known as Haq Ibtikar, namely a special right attached to the original video owner and part of intellectual property, both material and immaterial, so that it must be protected by law. Islam highly respects copyright as a private property right so that the right to ibtikar is classified into the Maqashid Sharia to maintain the existence of ownership of the assets of every Muslim. Every treasure that results from a video re-upload in Islam and Muamalah Fiqh is unlawful, because it is included in violating the rights of others in a vanity.  
PERSEPSI MANAJER TERHADAP PUTUSAN PEMBATALAN AKAD MURABAHAH DAN FUNGSI DEWAN PENGAWAS SYARIAH Edi Darmawijaya; Faisal Fauzan
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 8, No 2 (2018)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v8i2.4363

Abstract

The inadequacy of the contract principle is included in the category of non-fulfillment of objective conditions, therefore with this opinion financing has been null and void by law. In the context of sharia this is not very good because it has consequences which are incompatible with the rules in religion. The Government has regulated through Bank Indonesia Regulation No.7 / 35 / PBI / 2005 dated September 29, 2005 concerning Commercial Banks conducting business activities based on Sharia Principles that regulate the Duties, Authorities and Responsibilities of the Sharia Supervisory Board (DPS), among others in the first point ensure and supervise the suitability of the Bank's operational activities against the fatwa stipulated by the DSN-MUI. Cases of contract cancellations have occurred, one of which at the Bukit Tinggi Court shows the control of the passive Sharia Supervisory Board (DPS). This study aims to determine the perceptions of Islamic bank managers on the decision to cancelation of financing contracts, especially murabahah and the function or role of the Sharia Supervisory Board of the Islamic bank. The Manager's perception of the cancellation of the murabahah financing contract by the Religious Court is very good and the Perception Manager of the Sharia Supervisory Board regarding the function of financing supervision in sharia banking is good.  
HUKUMAN TINDAK PIDANA PENIPUAN DENGAN MENGGUNAKAN IDENTITAS PALSU DITINJAU DARI HUKUM ISLAM (Analisis Putusan Nomor 164/Pid. B/2016/PN. Bna) Munanda Munanda; Kamaruzzaman Kamaruzzaman; Riadhus Sholihin
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 10, No 1 (2020)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v10i1.7406

Abstract

  Fraud using false identities is a criminal offense in the Indonesian legal system. The problem of fraud using this has not been sanctioned or punished in Islamic law so that it becomes something worth examining, considering that in the national legal system this problem is regulated in Article 378 of the Criminal Code and specifically fraud using false or deceptive identities, moving others to hand over something to him, or in order to give debt or write off receivables. But that does not mean that in Islamic law there is no penalty for fraud using this false identity. The research enrichment in this thesis is a review of Islamic law on judges' decisions and considerations (No. 164 / pid.Bna / 2016 / PN Bna) regarding fraud cases using fake identities. The purpose of this study was to determine the review of Islamic criminal law against perpetrators of fraudulent crimes using fake identities. By using library research methods and using descriptive data, this research is a descriptive analysis that aims to explain data about fraud using fake identities which are then analyzed with theories in Islamic law. The results of the research show that there is a specific and detailed explanation regarding the definition of fraud using fake identity, but in Islamic law there is no penalty for this crime. So see the similarities with the case of Baitul Maal stamp fraud during the time of Umar bin Khattab who punished the perpetrators with ta'zir punishment, whipping 100 times and exiled a year. From the explanation above, it can be concluded that the punishment for fraud perpetrators using fake identities is ta'zir punishment.  
HUKUMAN TINDAK PIDANA PENIPUAN DENGAN MENGGUNAKAN IDENTITAS PALSU DITINJAU DARI HUKUM ISLAM (Analisis Putusan Nomor 164/Pid. B/2016/PN. Bna) Munanda, Munanda; Kamaruzzaman, Kamaruzzaman; Sholihin, Riadhus
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 10, No 1 (2020)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v10i1.7406

Abstract

  Fraud using false identities is a criminal offense in the Indonesian legal system. The problem of fraud using this has not been sanctioned or punished in Islamic law so that it becomes something worth examining, considering that in the national legal system this problem is regulated in Article 378 of the Criminal Code and specifically fraud using false or deceptive identities, moving others to hand over something to him, or in order to give debt or write off receivables. But that does not mean that in Islamic law there is no penalty for fraud using this false identity. The research enrichment in this thesis is a review of Islamic law on judges' decisions and considerations (No. 164 / pid.Bna / 2016 / PN Bna) regarding fraud cases using fake identities. The purpose of this study was to determine the review of Islamic criminal law against perpetrators of fraudulent crimes using fake identities. By using library research methods and using descriptive data, this research is a descriptive analysis that aims to explain data about fraud using fake identities which are then analyzed with theories in Islamic law. The results of the research show that there is a specific and detailed explanation regarding the definition of fraud using fake identity, but in Islamic law there is no penalty for this crime. So see the similarities with the case of Baitul Maal stamp fraud during the time of Umar bin Khattab who punished the perpetrators with ta'zir punishment, whipping 100 times and exiled a year. From the explanation above, it can be concluded that the punishment for fraud perpetrators using fake identities is ta'zir punishment.  
PERTANGGUNGJAWABAN PIDANA DAN HUKUM ISLAM BAGI SIPIR YANG MENGEDARKAN NARKOTIKA DI LINGKUNGAN LEMBAGA PEMASYARAKATAN MENURUT PERATURAN MENTERI HUKUM DAN HAK ASASI MANUSIA NOMOR M. HH.16. KP. 05. 02 TAHUN 2011 TENTANG KODE ETIK PEGAWAI PEMASYARAKATAN Safriadi Safriadi; Ridwan Nurdin
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 10, No 1 (2020)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v10i1.7407

Abstract

trafficking of narcotics in Indonesia has penetrated into various living environments such as the work environment. One of them is a Penitentiary. For example, Warden in Jambi Class II A Penitentiary and in Sekayu Penitentiary as well as in several other Correctional Institutions have circulated and smuggled narcotics into Correctional Institutions which causes regulations of the Minister of Law and Human Rights Number M. HH.16. KP. 05. 02 of 2011 Regarding Penitentiary Employee Code of Ethics is not implemented to the maximum. The research question in this thesis is what is the legal responsibility for the warden who conducts narcotics distribution, what are the factors causing narcotics circulation by the warden and how is the view of Islamic criminal law towards the warden who circulates narcotics in prison. In this study the authors used a normative juridical research method that is based on legislation and relevant books. Form of legal liability for Warden who circulates narcotics in LP according to public view as a full responsibility including medeplager (participating) category, according to Law Number 35 of 2009 concerning Narcotics forms of responsibility in the form of criminal threats (death sentence, life sentence, imprisonment) and fines. According to the Regulation of the Minister of Law and Human Rights Number M. HH.16. KP. 05. 02 of 2011 concerning the Penitentiary Employee Code of Ethics is subject to administrative sanctions (terminated) if there is a decision of gingkah. Factors causing the Warden to circulate narcotics in Corrections Institutions are economic factors, the low mentality of the Warden involved, oversight in prison is weak, the number of narcotics addicts who are only in prison without rehabilitation. According to the Islamic Criminal Law the Warden who circulates narcotics in a Penal Institution is liable to a sanction in the form of rahmah ta'īr (bodily punishment, independence, and a fine). 

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