Suchergebnisse

Islam and Indonesia are two unseparated parts. The born and the existence of Republic of Indonesia was a big result of the community of the nation and Islam has taken the biggest part of it. Islamic political views and Islamic community with all of their problems are the historical richness that could not be forgetten. Nowadays, this Nation still needs the participation of Islamic political views and actors as majority. However, why they are important? How is the correlation between the actual Islamic political situations in Indonesia with the Islamic political views of Ibn Taimiyah as the most popular Islamic scolars all the time. In Indonesia Islamic have important role in politic because actually, this Nation will be never founded without His bless. As the consequences, all of the Indonesian Moslem people should participate in any aspects such as in politic to build this Country as the expression of thankfulness. Islamic politic act and Islamic law, at present and future, will be an accordance each other if they are formulated in Islamic univesiality frame. The term "Islam rahmatan lil' alamin" (in English means 'the boon of the universe') interpreted as the plurality of Indonesia. Ibn Taimiyah as the Islamic scholars who has born in modern age has political framework that aligned with Indonesia political views. The law reformation may be enforced if this Nation has good and clean government (wilâyat al-shâlih). The good and clean government is the trusted government that runs the Nation conforms to the mandate of the people and the constitution of the Nation. Islam dan Indonesia adalah dua hal yang tidak dapat dipisahkan. Lahir, berdirinya dan masih eksisnya Negara Kesatuan Republik Indonesia merupakan hasil perjuangan umat Islam bersama-sama dengan komponen bangsa lainnya. Dalam kontek tersebut, politik Islam dan Umat Islam dengan berbagai dinamikanya menjadi kekayaan historis yang tidak boleh dilupakan. Saat inipun, Negara Kesatuan Repoblik Indonesia sangat membutuhkan partisipasi politik Umat Islam yang secara kuantitatif masih mayoritas. Mengapa pentingnya peran politik umat Islam? Dan bagaimana politik hukum Islam saat ini dan dimasa yang datang jika dilihat dari kerangka berpikirnya Ibnu Taimiyah?. Pentingnya politik umat Islam ialah karena Negara ini lahir atas berkat Rahmat Allah SWT. Sebagai konsekuensinya, Umat Islam wajib bersyukur dengan berpartisipasi aktif dalam berbagai bidang dan tidak terkecuali dalam bidang politik. Politik Islam dan Hukum Islam sekarang dan dimasa yang akan datang akan senafas dengan keindonesiaan jika diformulasikan dalam bingkai universalitas Islam itu sendiri. Islam rahmatan lil 'alamin diterjemahkan dalam pluralitas keindonesiaan. Ibnu Taimiyah sebagai seorang Ulama yang lahir di Abad Modern ini, memiliki kerangka berpikir politik yang selaras dan cocok dengan dinamika, kontekstual dan fundamental politik hukum Islam di Indonesia. Reformasi Hukum (isti'malul Ishlah) akan dapat dilaksanakan jika Negara ini memiliki pemerintah yang baik (wilayatus shalih). Pemerintah yang baik adalah pemerintah yang melaksanakan amanah kenegaraan sesuai dengan amanat yang diberikan oleh rakyat dan Undang-undang Dasar.

This paper portray the importance of the legislative process and the history of the development and renewal of Islamic law in Indonesia. The importance of legislation is because Islamic law in the form of Shariah and fiqh can not be implemented due to various factor. One factor that makes it difficult to be implemented is the dominance of the diversity of Fiqh Mahzab as well as another factors. In its historical records, some already implemented in the Religious Court, within certain limits. Religious Courts will not fully implement shari'ah and fiqh if its not regulated in the form of laws as written law. Islamic law Maslahah that has been enacted will engender multi maslahah. To reduce the diversity of mazhab fiqh, not only with the judicial process, but also with the process of legislation that will create legal unification,legal certainty and its emplementation can be enforced through state institutions. Social change will be realized if the Islamic law enacted relevant to social needs.

Indonesia adalah Negara yang plural dan multikultural. Akan tetapi dalam keberagaman tersebut tertanam rasa kebhinnekaan. Rasa itu benar-benar terlihat jelas pada waktu persiapan kemerdekaan Indonesia. Tokoh bangsa dari berbagai suku, bangsa dan agama saling bergandeng tangan untuk mempersiapkan kemerdekaan Indonesia, mulai dari perumusan dasar negara, hukum dasar dan naskah lainnya yang penting bagi Indonesia merdeka. Melihat perkembangan yang terjadi pada waktu itu para tokoh bangsa tersebut hanya terklasfikasi ke dalam 2 kelompok besar yaitu kelompok Islam dan kelompok Nasionalis. Penelitian ini bertujuan untuk mengungkap usaha dan pengaruh kelompok Islam dan masyarakat Islam dalam perkembangan politik hukum Islam di Indonesia terutama dalam perumusan Dasar Negara Indonesia merdeka khusunya Piagam Jakarta. Untuk menjawab pertanyaan tersebut dilakukan pendekatan penelitian historis, dengan mengakaji sejarah persiapan kemerdekaan Indonesia. Dengan meneliti literature yang ada, ditemukan jawaban bahwa pada awalnya rumusan dasar Negara yang termuat di dalam Piagam Jakarta telah mencerminkan adanya pengaruh politik hukum Islam. Akan tetapi kemudian terjadi perubahan berdasarkan konsensus tokoh-tokoh bangsa dengan alasan keutuhan bangsa dan Negara. Hasil kajian ini diharapkan mampu memberikan kontribusi berharga untuk meujudkan cita-cita masyarakat Islam Indonesia, sehingga politik hukum Islam benar-benar mewarnai kehidupan berbangsa dan bernegara sekalipun Indonesia bukan Negara Islam.

Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.

Tujuan dari adanya hukum pidana, tidaklah berbeda dengan tujuan hukum secara umum, dimana hukum pidana bertujuan untuk menciptakan keamanan dan kesejahteraan ditengah-tengah masyarakat. Untuk mencapai tujuan tersebut, maka pemerintah selaku yang berwenang, memiliki hak untuk membuat kebijakan-kebijakan politik terkait pelaksanaan hukum pidana di Indonesia. Negara yang pada prinsipnya memiliki kekuasaan untuk melaksanakannya, dalam hal ini pemerintah. Adapun salah satu bentuk kebijakannya adalah melakukan tindakan-tindakan yang sekiranya harus dijalankan supaya orang tidak lagi berbuat jahat (Criminal Policy). Kebijakan itu tentunya juga harus sejalan dengan Social Policy demi mencapai kesejahteraan serta perlindungan bagi seluruh masyarakat. Namun pada kenyataan di lapangan masih ada ketidaksejalanan antara criminal policy dan social policy. Maka untuk menciptakan kesesuaian antara keduanya salah satu hal yang sangat berpengaruh adalah dibutuhkan pemerintahan yang bersih (Good Governance) selaku yang berkuasa untuk mengambil kebijakan dalam suatu negara. Sehingga pada akhirnya menjadi suatu kemestian bahwa criminal policy dan social policy yang bermuara kepada pembaharuan hukum pidana di Indonesia khususnya.

Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state's treatment of corruption is part of the legal policies of the country. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyāsah syar'iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyāsah syar'iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyāsah syar'iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyāsah syar'iyyah is the main solution in efforts to prevent corruption.

Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state's treatment of corruption is part of the legal policies of the country. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyÄsah syar'iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyÄsah syar'iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyÄsah syar'iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyÄsah syar'iyyah is the main solution in efforts to prevent corruption.

Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state's treatment of corruption is part of the legal policies of the country. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyÄsah syar'iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyÄsah syar'iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyÄsah syar'iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyÄsah syar'iyyah is the main solution in efforts to prevent corruption.

Polygamy is a permissible and justified religion in Islam. The practice of polygamy was done long before the Islamic religion came until the hereditary is done until now. Polygamy practiced in Indonesia itself is governed by Law No. 1 of 1974 and government Regulation number 9 the year 1975. The laws and regulations of the Government shall be governed by the reason of polygamy, polygamy requirement to the procedure which must be taken by a person to polygamy. Not only that, seeing the phenomenon of polygamy practiced by the community, it appears the idea for the government to set the polygamy practice in order so that all people who polygamy meet the requirements and procedures that have been established. The idea was designed in the draft RKUHP article 465-466 which threatens with imprisonment and criminal penalties for illegal polygamy or those who do not meet these requirements and procedures. Therefore it is necessary to Further analysis related to the pipetting of polygamists who are illegal in Indonesia. The research uses library research. The data collection technique used is to take direction from the books that contain the idea of Maqashid Syariah theory, Indonesian marriage Law, and books related to polygamy. In the data processing using the analysis method of content (content analysis). While in drawing conclusions using the deductive method whereby the collected data is processed selectively and systematically then it is placed a special conclusion that is the result of the research. The results of this discussion showed that the design was to realize Mashlahah in order to save women's rights and maintenance to women's honors.