Tulisan ini mencoba mengungkap politik hukum Islam di Indonesia sebagai konstruksi dasar dari pembangunan hukum Islam di Indonesia, dengan mengunakan paradigma normative dengan pendekatan doctrinal. Pekembangan hukum Islam di Indonesia dalam beberapa periodesasi melahirkan konfigurasi politik hukum. Lahirnya piagam Djakarta yang mereduksi nilai-nilai Islam sebagai nilai kehidupan bangsa Indonesia merupakan awal dari keinginan bangsa Indonesia untuk membentuk hukum Islam di Indonesia. Eksistensi hukum Islam di Indonesia tidak terlepas dari persepektif politik hukum, sehingga pembangunan hukum Islam di Indonesia harus berorentasi kepada nilai-nilai "al-masalih", yang merupakan integrasi hukum positif dan nilai-nilai hukum Islam.
This essay attempts to reveal the political Islamic law in Indonesia as the basic construction of the Islamic law in Indonesia, using a normative paradigm with doctrinal approach. Developments of Islamic law in Indonesia in childbirth periodization legal political configuration. The birth of Djakarta charter that reduces the values of Islam as the value of Indonesian life is the beginning of the desire of the Indonesian people to establish Islamic law in Indonesia. The existence of Islamic law in Indonesia cannot be separated from the political perspective of law, so that the development of Islamic law in Indonesia must be oriented to the values of "al-masalih", which is the integration of positive law and the values of Islamic law.
Purpose of the study: This article aims to discuss the paramedic doctoroid practices in primary health care in Community Health Center conducted by paramedic doctors.Methodology: This research is socio-legal research; research on law application, viewing law acting as law in action, which involves the interrelation between law and social institutions.Main Findings: Delegation of duty policies under the roof of paramedic doctoroid practices in health services in Community Health Center. This research is a socio-legal aimed at uncovering the phenomenon of paramedic doctoroid practices.Applications of the study: The current study provides criticism for the government in creating inconsistent policies, poor supervision, and law enforcement behind doctoroid practice persistence.Novelty/Originality of the study: the concept of law enforcement is based on the philosophy of the first principle of Pancasila as the Indonesian ideology, transcendental-based law enforcement.
This article is a result of study that aims to explain the importance of the thought of legal positivism. The rapid development of science and technology can cause problems in life. The demands of the necessities of life to be fulfilled by human beings. Therefore, the development of legal positivism as a legal discipline closely related to the rational method of legal thinking becomes very important. There are various issues that require assertiveness and legal certainty to solve them. Understand how laws in legislation are important in law science, because law embraces the principle of legality in the system of state positive law norms. The study method used is literature with philosophical approach. From the results of the study shows that the study of legal positivism is very important to understand the law in writing in the legislation. Deductive that became characteristic in the method of reasoning legal positivism to get a correct understanding of the law of the general provisions established in the legislation. Rational-based legal positivism is very useful to establish the degree of legal certainty.
Marriage Law in Indonesia is regulated in Act Number 1 of 1974 concerning Marriage and undergoing changes to Act Number 16 of 2019, which regulates how the norms and principles of marriage are considered and recognized by the Indonesian state. The purpose of marriage in Indonesia as regulated in Act Number 1 of 1974 article 1 states that: "Marriage is an inner and outer bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (household) based on the Almighty God. one". The problem that arises then is whether the existing and developing customary marriages before the enactment of the Marriage Law can be recognized by the Indonesian state. The types of customary marriages that are not in accordance with the objectives, norms, and principles of marriage according to the Marriage Law are one of them is the Merariq Traditional Marriage Tradition, which from this merariq marriage tradition results in many early marriages or child marriages according to the legal age threshold. Law Number 16 of 2019 which is the main discourse of this study looks at the dimensions of Marriage Law through the eyes of the Merariq Indigenous Marriage of the Sasak Tribe. This study uses a normative juridical approach where this approach is carried out by tracing the norms that live in Indonesian positive law. Whereas the cases raised by merariq traditional marriages have caused many legal problems, furthermore, the high level of child marriage is due to the absence of a social safety net for anyone who wants to carry out a merariq marriage so that there is no legal protection and certainty for the parties to the marriage, especially women who are in a vulnerable position, Therefore, the implementation and enforcement of national marriage law must be considered again in its enforcement and implementation so that there is no legal vacuum where national law is not present in the community.
Purpose: This study aims to determine the criminal law policy on sexual exploitation in Indonesia and discover the current legal policy from the perspective of victimology.Methodology: This study is based on doctrinal legal research or normative juridical procedures with a legal perspective in the traditional sense of "law in the book". Normative legal research is essentially a legal research library in which the author studies the legal principles beginning with specific sectors of the legal system and the identification of legislatively enacted legal norms.Results: The findings revealed that the criminal law policy on sexual exploitation in Indonesia and the current legal policy from a victimology view, comprising the legal protection from Law Number 21 of 2007 concerning the Crime of Trafficking in Persons, Law Number 23 of 2002 concerning Protection Children, and Law Number 35 of 2014 concerning Amendments to Law Number 23 of 2002 concerning Child Protection, have attempted to fulfill the rights of victims, although a detailed explanation of legal protection efforts has been more based on the child protection law. Moreover, according to victimology, focusing on victims, criminal law policies addressing incidents of human trafficking or, more specifically, commercial sexual exploitation of children have prioritized victims' interests.Benefits: This study was designed to serve as a reference for the government and parties concerned with Indonesia's criminal law policy on sexual exploitation and its current legal policy from a victimology viewpoint. It is intended to result in law enforcement being more equitable and capable of combating sexual exploitation in the digital age.Novelty/Originality: Regarding responsibility for certain sorts of child sexual exploitation, the child protection legislation is more onerous than the trafficking statute in terms of penalties and threats. The two laws have endeavored to uphold victims' rights in legal protection. However, the child protection statute includes a more extensive description of the legal protection measures. According to victimology, focusing on victims, criminal law policies addressing incidents of human trafficking or, more specifically, commercial sexual exploitation of children have emphasized victims' interests
This paper examines empirical facts of market failure and government failure toimprove people's welfare; capitalism and neo-liberalism do not provide a spacefor states to implement policies for social justice. With regard to the failure of thewelfare state to bring the citizen to fair welfare, this paper offers the formulationof a welfare state based on Maqas}id Al-Shari'ah. This study employs Maqas}id Al-Shari'ah developed by Imam Al-Juwaini, Izzu al-Din bin 'Abd al-Salam, AbuIshaq al-Shatibi and Al-Tahir Ibn 'Ashur as the methodological framework.It formulates welfare state of maqas}id al-shari'ah, which is built through thefulfillment of the three levels of individual needs (citizens) (al-D}aruriyah, alhajiyyah and al-tahsiniyah; primary, secondary and suplementary rights), publicneeds (equal distribution; al-hajah al-'ammah), protection or assurance (alismah),and law enforcement (al-fit}rah (order), equality (al-musawah), freedom(al-h}urriyah), magnanimity (al-samh}ah)). The morality-spirituality-religiosity andtranscendence principles develop the formulation. The maqas}id al-shari'ahshould be the "soul" of every policies and rules or laws. The development ofthe formulation of welfare state based on Maqas}id al-Shari'ah will build Islamicman/religious man (citizen), who is prosperous spiritually and materially.Artikel ini mengkaji kenyataan empiris mengenai kegagalan pasar(market failure) dan kegagalan negara (government failure) dalam meningkatkankesejahteraan rakyat, kapitalisme dan neo-liberalisme tidak memberikantempat bagi negara untuk melakukan kebijakan demi keadilansosial. Berdasarkan kegagalan negara kesejahteraan menghantarkanwarga negara menuju kesejahteraan yang berkeadilan maka tulisan inimenawarkan formulasi negara kesejahteraaan berdasarkan Maqas}id al-Shari'ah. Kajian ini mempergunakan Maqas}id al-Shari'ah sebagai kerangkametodologis yang dikembang oleh Imam Al-Juwaini, Izzu al-Din bin'Abd al-Salam, Abu Ishaq al-Shatibi dan Al-Tahir Ibn 'Ashur. Kajian inimemformulasikan negara kesejahteraan ...
Abstract: The internet offers unprecedented power to provide users with health information for patients, health professionals, and professionals. Maintaining the integrity, data systems, and confidentiality of individual health information, quality of content, and consumer protection and the commercial interests of the health industry against unethical practices, are areas of greatest concern in the implementation and use of the Internet. However, there is no national and international legislation for regulating the use of online-based health services. This research is a Literature review that aims to explore ethical and legal issues in the use of online-based health services (E-Health). The review process begins by identifying journal articles that are relevant to the research topic. This study concludes that the use of online-based health services (E-Health) is an important public health issue. E-Health emerged as a tool for developing new diagnostics and therapeutic interventions. Ethical issues related to crossing clinical practice and online communication about health services. This allows discriminatory or unethical behavior and is not following the professional code of ethics. E-Health licensing standards and regulations have not been implemented in many countries. So that health workers are required to code of ethics in the use of online-based health services (E-Health).
Underage marriage is deemed to be a serious problem as brings controversies. Indonesia is one of the countries in the world with a high rate of underage marriage. The health impacts of this dangerous traditional practice include the increase of the mother and baby death rate, and also the rate of reproductive health diseases. The method in this research is the qualitative method. The underage marriage still happens often as there is a high tolerance given by the Constitution of Marriage, which gives the minimum age of 16 years for marriage. There needs to be an effort of harmonization between the various systems of marriage laws which apply in Indonesia so that the legislative challenges which happen becauses of the constitutional regulations' disparity regarding the underage marriage may be solved. Revisions of the Constitution of Marriage and the Maturity of Marriage Age are proposed as part of the effort to prevent underage marriage. Viewed from the aspect of reproductive health, underage child marriage poses much risks and dangers because physically and mentally, children are not ready to give birth, so it may cause diseases in the reproductive system, and it may even lead to the death of the baby and child. There needs to be the government's commitment to stop the dangerous traditional practices which affect the health of women and children and ratify the regulations related to their protection. The socialization of the reproductive health and sex education for teenagers must be done intensively by integrating it in the study curriculum at school.
The legal paradigm of halal tourism which is being built by the government West Nusa Tenggara Province is based on oriental characters, civilization, and culture with the main scheme to attract the world Muslim tourists. The development of legal paradigm of character-and-civilized-based tourism is important in order to establish local identity of a particular area, which is now declining. This paper aimed to discus legal concept of halal tourism based on Islamic prophetic through social historical inference of Sasak, Samawa, and Mbojo ethnic groups. This research used legal analysis method of sociological jurisprudence and prophetic legal method with integrated-interconnected approach through the procedure of social historical interference. The finding revealed there is a convergence of Islamic prophetic values and social historical values of Sasak, Samawa, and Mbojo reflected in the patterns of halal food, social relation, clothes, economy, and the like. Common philosophy of Sasak, Samawa, and Mbojo, that is "adat bersendi syara', syara' bersendi kitabullah" (tradition is based upon sharia, sharia is based upon the Book of Allah) supports the Islamic identity that has provided a foundation for the issuance of halal regulation and the accommodation of character and civilized based local identities through local friendly entities.
This research aims to describe the natural resources management policies in the mineral and coal sectors. The description is based on the social welfare value contained in Law No. 3 of 2020 concerning Amendment of Law No. 4 of 2009 concerning Mineral and Coal Mining, as well as Law No. 11 of 2020 concerning Employment and Labour Law. This research employed a normative judicial method based on law regulations that are conceptualized as principles or norms and have evolved into proper human behavior standards. Secondary data were employed by exploring literature correlated with the mineral and coal mining management law and analyzed using juridical-qualitative techniques. Subsequently, the research indicated that the Indonesian government policy in the Mineral and Coal, alongside Omnibus Laws, are unable to accommodate social welfare values and support only profit-oriented businesspersons. This research is expected to proffer suggestions for the central or regional government to make regulations prior to the social welfare principle.
The Province of West Nusa Tenggara is known as one of the Indonesian provinces which has become a tourism destination apart from Bali. This province has two main islands, which are Lombok Island and Sumbawa Island. They have a richness in the variation of nature and culture, so that they have a high potential for the development of tourism. The problem which must be taken into consideration in creating a better tourism destination is giving healthcare services which are agreed upon through the local government's policies. The scope of tourism health is very broad, as it includes the health of the tourists, the health of the society as the hosts, the health of the workers in the tourism industry, the health of the environment in the tourism area, the safety of food in the tourism area, including the different policies regarding health and tourism. Apart from that, the effort of chemoprophylaxis may be informed to the tourists who have the risk to be contracted of an illness, but may be avoided through the use of some medications. For example, the tourists who visit West Nusa Tenggara, or the other eastern parts of Indonesia, may be advised to consult to health workers to receive preventative medicine. Tourism consultants and tourism guides may also have the role to give suggestions regarding the general health situations which are present in the area on several occasions.
The placement program of Indonesian migrant workers overseas is the Indonesian government's program for the society's welfare. One of the referential laws used in the working relations between the Indonesian migrant workers and the Arabic employers is the employment agreement. The Saudi Arabian employment agreement implements the sharia law which is influenced by the Hambali school of taught. The King's decree No. M/51 year 2005 regulates the labor laws in Saudi Arabia, and this country's government only accepts employment agreements written in Arabic. The solution is that the employment agreements written in two languages are prepared, with Arabic as the authoritative language. Apart from implementing the Kafala System, as a substitute of tax, Saudi Arabia also implements the Nitaqat Policy. The employment agreements in Saudi Arabia have a high risk of being misused by the agencies, as the position of the Indonesian migrant workers is under the responsibility and under the power of the agencies, who have the right to terminate or to send the workers back home if there are some problems. The employment agreements are made because of the employer's complaints on how the migrant workers often run away, which undoubtedly causes them a high loss. The aim of the contract is so that both parties may achieve a win-win solution, and that they are both given protection. Yet, the contract also limits the participation of the host country's delegates, as all affairs are given to the Saudi Arabian Immigration Office. The employment agreement must be owned by both parties. Yet, based on some researches established by the Embassy of the Republic of Indonesia's safe house, it is known that almost none of the migrant workers keep an employment agreement. Another problem is that there are multiple contracts: one before departing for Saudi Arabia, and a different one after having arrived in the country. Another written agreement that is signed by the employer and the agency in Saudi Arabia doesn't involve the domestic worker. The three contracts which are signed in Indonesia, in front of the Immigration Office, and the one-sided contract between the employer and the agency regulates the same thing, though there is a chance that in all three contracts, the wages written are different.
The placement program of Indonesian migrant workers overseas is the Indonesian government's program for the society's welfare. One of the referential laws used in the working relations between the Indonesian migrant workers and the Arabic employers is the employment agreement. The Saudi Arabian employment agreement implements the sharia law which is influenced by the Hambali school of taught. The King's decree No. M/51 year 2005 regulates the labor laws in Saudi Arabia, and this country's government only accepts employment agreements written in Arabic. The solution is that the employment agreements written in two languages are prepared, with Arabic as the authoritative language. Apart from implementing the Kafala System, as a substitute of tax, Saudi Arabia also implements the Nitaqat Policy. The employment agreements in Saudi Arabia have a high risk of being misused by the agencies, as the position of the Indonesian migrant workers is under the responsibility and under the power of the agencies, who have the right to terminate or to send the workers back home if there are some problems. The employment agreements are made because of the employer's complaints on how the migrant workers often run away, which undoubtedly causes them a high loss. The aim of the contract is so that both parties may achieve a win-win solution, and that they are both given protection. Yet, the contract also limits the participation of the host country's delegates, as all affairs are given to the Saudi Arabian Immigration Office. The employment agreement must be owned by both parties. Yet, based on some researches established by the Embassy of the Republic of Indonesia's safe house, it is known that almost none of the migrant workers keep an employment agreement. Another problem is that there are multiple contracts: one before departing for Saudi Arabia, and a different one after having arrived in the country. Another written agreement that is signed by the employer and the agency in Saudi Arabia doesn't involve the domestic worker. The ...
