Implementasi Fiqh Jinayah dalam Qanun Nanggroe Aceh Darussalam: Suatu Tinjauan Historis, Yuridis, Filosofis dan Sosiologis

This article describes the implementation of fiqh jinayah in the national criminal law system. The discussion focused on: (1) the existence of fiqh jinayah in Indonesia's national criminal law and (2) the implementation of fiqh jinayah in Indonesia in the Qanun of Nanggroe Aceh Darussalam. At the end of the article, it is concluded that the study of the implementation of fiqh jinayah in the Qanun NAD can be accomplished by examining the existence and implementation of several aspects. In the aspect of historical existence, fiqh jinayah has been an entity of NAD people's life for a long time, and juridically, fiqh jinayah is one of the sources of material law for the formation and renewal of national criminal law, in addition to legal recognition and regulation of fiqh jinayah. While in the implementation aspect, the application of fiqh jinayah philosophically assumes values ​​that exist and adapt to the conditions of the Indonesian legal system. Sociologically some situations support the implementation of fiqh jinayah in the NAD Qanun; in addition, the application of fiqh jinayah has proven to be effective. as an effort to protect the community in minimizing the occurrence of crime

Penegakan Hukum Pidana Lingkungan di Indonesia

The definition of environmental crime is to pollute and damage the environment, as stipulated in 98-115 UUPPLH. In UUPPLH there are two principles in the use of criminal law facilities, namely as ulmitimum remedium and remedium premium. Whereas in its formulation, there are formal criminal and material criminal acts, even formal and material ones, namely Article 98 paragraph (2), (3) and article 99 paragraph (2), (3) UUPPLH. Criminal Law Subjects in UUPPLH are individuals, legal entities and environmental officials. Enforcement of criminal law in the field of environment in Indonesia is currently not in line with community expectations. Judging from the legal structure, because (1) judicial products are not sensitive to environmental crisis and sense of justice, (2) weakness in terms of law enforcement infrastructure, (3) environmental officials who commit environmental crimes in various forms, and (4) failure of government bureaucracy because it is insensitive to ecological premises. As for the substance of the law, because horizontally there are many policies that overlap and do not take sides with the interests of the environment, both in formulation and in its application. For legal culture, because (1) there are perceptions from law enforcement officials that environmental cases are ordinary cases, (2) still poor legal culture, (3) lack of socialization to the public regarding environmental law, and (4) economic downturnPengertian tindak pidana lingkungan adalah mencemarkan dan merusak lingkungan, sebagaimana diatur dalam 98-115 UUPPLH. Dalam UUPPLH terdapat dua asas dalam penggunaan sarana hukum pidana, yaitu sebagai ulmitimum remedium dan premium remedium. Sedangkan dalam perumusannya, terdapat pidana formil dan tindak pidana materiil, bahkan ada yang formil sekaligus materiil, yaitu Pasal 98 ayat (2), (3) dan pasal 99 ayat (2), (3) UUPPLH. Subyek Hukum Pidana dalam UUPPLH adalah individu, badan hukum  dan pejabat lingkungan. Penegakan hukum pidana di bidang lingkungan hidup di Indoensia saat ini belum sesuai harapan masyarakat. Dilihat dari struktur hukumnya, karena (1) produk peradilan tidak sensitif terhadap krisis lingkungan dan rasa keadilan masyarakat, (2) kelemahan dalam hal infrastuktur penegak hukum, (3) oknum pejabat lingkungan yang melakukan tindak pidana lingkungan dalam berbagai fariannya, dan (4) kegagalan birokrasi pemerintah karena tidak sensitif terhadap premis-premis ekologis. Sedangan dari substansi hukum, karena secara horizontal banyak kebijakan yang tumpang tindik dan tidak berpihak pada kepentingan lingkungan, baik dalam perumusan maupun dalam penerapannya. Untuk kultur hukum, karena (1) adanya persepsi dari aparat penegak hukum bahwa kasus lingkungan merupakan kasus biasa, (2) masih buruknya budaya hukum, (3) kurangnya sosialiasi kepada masyarakat terkait hukum lingkungan, dan (4) kondisi keterpurukan ekonomi. Kata kunci: Hukum pidana lingkungan, Indonesia, Perlindungan dan Pengelolaan Lingkungan Hidup

Sejarah Hukum Lingkungan di Indonesia

This paper aims to obtain a comprehensive understanding of various legal instruments related to the environment through an understanding of environmental law from its historical aspects. The law evolves and progresses throughout the historical development of society and not legislated as a complete system of conduct from the first time it presented. This paper concludes several points; the first point is that the historical regulation of Environmental Law in Indonesia that can be classified into three periods; the Dutch East Indies period, the Japanese period, and the period after independence. The second point is that after Indonesian independence, there are three legal regulations on the environment were regulated, namely: (1) Law No. 4 of 1982 concerning Basic Provisions for Environmental Management (UULH), (2) Law No. 23 of 1997 concerning Environmental Management (UUPLH), and (3) Law No. 32 of 2009 concerning Environmental Protection and Management (UUPPLH). Each of these laws has different features and characteristics but comes intending to perfect the previous la

Keadilan Hukum Dalam Penyelesaian Sengketa Lingkungan Hidup di Indonesia

 Jonathan Bate stated that the natural conditions were very hazardous at the beginning of the third millennium due to various air pollution from massive industrialization activities, which cause global warming and as a sign of the earth's destruction. One of the juridical aspects related to environmental pollution and destruction is the scarce availability of evidence in dispute resolution. It gives rise to the question of whether the environmental conflict resolution model contained in the UU-PPLH has fulfilled the concept of legal justice. After analyzing the dispure resolution model by John Rawls's theory of justice, it is shown that the settlement of environmental disputes regulated in UU-PPLH has met the criteria of legal justice. It can be seen in several ways, including (1) there are many alternatives in environmental dispute resolution; (2) entrepreneurs or companies may be subject to liability for their economic activities; (3) there is protection for the weak party by implementing a reverse proof system in the settlement of environmental disputes; and (4) there is a recognition of natural or environmental rights, which give rise to the possibility of legal standing.    Jonathan Bate menyatakan bahwa pada awal milenium tiga ini kondisi alam sangatlah kritis yang disebabkan oleh berbagai pencemaran udara dari aktifitas industrialisasi yang bersifat massif, dimana pada ujungnya berdampak pada “pemanasan global (global warming)”, sebagai pertanda kehancuran bumi. Di sisi lain, salah satu aspek yuridis ketika terjadi pencemaran dan perusakan lingkungan adalah terkait dengan penyelesaian sengketa, yang dimana problem utamanya adalah berhubungan dengan pembuktian yang masih dianggap sulit. Dari sinilah akan melahirkan pertanyaan adalah apakah model penyelesaian sengketa lingkungan yang terdapat dalam UU-PPLH sudah memenuhi konsep keadilan hukum. Setelah dilakukan analisa dengan menggunakan teori keadilan John Rawls, maka penyelesaian sengketa lingkungan sebagaimana diatur dalam UU-PPLH sudah memenuhi kriteria-kriteria keadilan hukum. Hal ini bisa dilihat dalam beberapa hal, antara lain: (1) tedapat banyak alternatif dalam “penyelesaian sengketa lingkungan hidup”; (2) terhadap para pengusaha atau perusahaan bisa dikenakan “tanggung jawab” atas kegiatan ekonomi yang dilakukannya; (3) terdapat perlindungan kepada “pihak yang lemah”, dengan diberlakukannya “sistem pembuktian terbalik” dalam penyelesaian sengketa lingkungan; dan (4) terdapat pengakuan atas hak alam atau hak lingkungan hidup, dengan adanya kemungkinan legal standing

Pidana Qisas dalam Prespektif Penologi

One of the social reactions to evil is to impose criminal punishment on the perpetrator by constantly changing and perfecting what kind of punishment should be imposed by looking at the purpose of the imposition, which is the object of the study of the penology. on the other hand, in the jinayah fiqh study known qisas. This paper is present in order to describe and analyze criminal qisas, with the focus of the study in the perspective of penology. The conclusions of this paper are: first, there are at least five theories of penology, namely (1) retribution, (2) deterrence, (3) rehabilitation, (4) incapacitation, and (5) restoration. Secondly, qisas is to punish the perpetrators in accordance with their deeds, which are based on the QS. Al-Baqaarah (2): 178-179 and QS. al-Ma'idah (4): 45. Thirdly, qisas in its implementation has included five penalty theories as in penology, namely: retribution, deterence, reformation, incapacitation, and restoration.Salah satu reaksi social terhadap kejahatan adalah menjatuhkan pidana pada pelaku yang diiringi dengan terus merubah dan menyempurnakan pidana jenis apa yang harus dijatuhkan dengan melihat tujuan dari penjatuhan tersebut, yang merupakan obyek studi dari penologi. Di sisi lain, dalam kajian fiqh jinayah dikenal qisas. Tulisan ini hadir dalam rangka memaparkan dan menganalisis pidana qisas, dengan focus kajian dalam prespektif penoligi. Kesimpulannya dari tulisan ini adalah: pertama, minimal ada lima teori dari penology, yaitu (1) retribution, (2) deterrence, (3) rehabilitation, (4) incapacitation, dan (5) restoration. Kedua, qisas adalah menjatuhkan hukuman kepada pelaku sesuai dengan perbuatannya, yang berdasarkan QS. Al-Baqaarah (2): 178-179 dan QS. al-Ma’idah (4): 45. Ketiga, qisas dalam penjatuhannya telah mencakup lima teori pemidanaan sebagaimana dalam penology, yaitu: retribution, deterence, reformation, incapacitation, dan restoration

Pemenuhan Hak Anak dalam Hukum Nasional Indonesia

Children are a mandate and a gift. It embraces the aspirations of the nation's struggle and has a strategic role in ensuring the continued existence of the nation and state in the future. There is a need for legal protection so that children can assume this responsibility, and these actions require institutional support and legal instruments to ensure their implementation. This paper aims to describe children's rights and what the state has made juridical efforts in fulfilling these children's rights. At the end of the article, it is concluded that Indonesia, as a UN member state, has paid more attention to fulfilling children's rights. This is evidenced by the ratification of the Convention on the Rights of the Child by Presidential Decree No. 36 of 1990. Then, with the existence of Law no. 39 of 1999 concerning Human Rights, Law no. 11 of 2012 concerning the Juvenile Criminal Justice System, and Law no. 23 of 2002 concerning Child Protection.   Abstrak: Anak merupakan amanah dan karunia, yang sekaligus penerus cita-cita perjuangan bangsa dan memiliki peran strategis guna menjamin kelangsungan eksistensi bangsa dan negara di masa depan. Di sinilah maka perlu ada perlindungan hukum agar anak dapat memikul tanggung jawab tersebut maka upaya untuk dapat tumbuh dan berkembang secara optimal, bentuknya dengan memberikan dukungan kelembagaan dan instrument hukum guna menjamin pelaksanaannya. Tujuan dari penulisan ini adalah mendeskripsikan hak-hak anak dan upaya-upaya yuridis apa saja yang telah dilakukan oleh negara dalam pemenuhan hak-hak anak tersebut. Di akhir tulisan disimpulkan bahwa Indonesia sebagai negara anggota PBB telah memberikan perhatian lebih dalam pemenuhan hak anak. Ini dibuktikan dengan telah diratifikasinya Konvensi Hak Anak dengan Keputusan Presiden No. 36 Tahun 1990. Kemudian, dengan adanya Undang-undang No. 39 Tahun 1999 tentang Hak Asasi Manusia, Undang-undang No. 11 Tahun 2012 tentang Sistem Peradilan Pidana Anak, dan Undang-undang No. 23 Tahun 2002 tentang Perlindungan Anak.

Pemenuhan Hak Anak di Negara-negara Rumpun Melayu

Abstract : United Nations ratified the Convention on the Rights of the Child in 1089. It is a form of legal protection for children to meet children's rights in UN member countries. As a UN convention, it has coercive power on all UN member states to sign and ratify the Convention. The topic of child rights becomes interesting when the discussion focuses on countries with a long historical culture and civilization. One of them is the Malay civilization, namely Brunei, Indonesia, Malaysia, and Singapore, all are members of the United Nations. This paper presents the finding related to the agreement of the Malay community to the Convention on the Rights of the Child and the follow-up of that agreement in its implementation in the legal system of these countries. At the end of the article, it is concluded that: (1) four countries belonging to the Malay family, Indonesia, Malaysia, Singapore and Brunei, have agreed and ratified the Convention on the Rights of the Child (CRC), but with the application of reservation rights for Malaysia and Brunei; (2) four countries have passed child laws; and (3) the diversity of age limits for children in the four countries. Abstrak : Pada tahun 1089 Perserikatan Bangsa-bangsa mengesahkannya sebagai Kovensi Hak Anak (Convention of Rights of The Child), yang bentuk perlindungan hukum terhadap anak, sebagai upaya pemenuhan terhadap hak-hak anak di negara-negara anggota PBB. Sebagai konvensi PBB, maka mempunyai kekuatan memaksa pada semua Negara anggota PBB untuk menandatangani dan meratifikasi konvensi tersebut. Menjadi menarik ketika difokuskan pada negara-negara yang mempunyai sejarah panjang, terutama mempunyai kesamaan rumpun dan budaya. Salah satunya adalah negara rumpun Melayu, yaitu Brunei, Indonesia, Malaysia, dan Singapura, yang kesemuanya merupakan anggota PBB. Dalam konteks inilah tulisan ini hadir, yaitu untuk mengetahui persetujuan negara-negara rumun Melayu terhadap Konvensi Hak Anak, dan tindak lanjut dari persetujuan tersebut dalam implementasinya dalam system hukum negara-negara tersebut. Di akhir tulisan disimpulkan bahwa: (1) empat negara rumpun Melayu, Indonesia, Malaysia, Singapura dan Brunei, telah menyepakati dan meratifikasi Konvensi Hak Anak (CRC), namun dengan pemberlakuan hak reservasi untuk Malaysia dan Brunei; (2) empat negara telah mengesahkan undang-undang anak; dan (3) adanya keberagaman batasan usia anak di empat negara tersebut

Pengaruh kecerdasan spiritual terhadap efikasi diri siswi Madrasah Aliyah Islamiyah Attanwir Talun Sumberrejo Bojonegoro

INDONESIA: Sering kali siswa di sekolah merasa “saya tidak dapat” dan “saya tidak mampu” merupakan alasan ketika siswa tersebut di berikan tugas harian maupun ujian baik dalam ujian nasional maupun ujian akhir semester banyak remaja yang melakukan tindakan mencontek pada teman yang dia anggapnya lebih menguasai pelajaran tersebut. Efikasi diri seperti halnya kecerdasan spiritual yang mengacu pada keterampilan, kemampuan dan keberhasilan dalam menemukan makna hidup. Karena kurangnya percaya diri ataupun kurannganya kenyakinan terhadap kemampuannya sendiri. Tujuan dari penelitian ini adalah untuk membuktikan adakah pengaruh kecerdasan spiritual terhadap efikasi diri serta tingkat kecerdasan spiritual dan efikasi diri siswi Attanwir Talun Sumberrejo Bojonegoro. Penelitian ini merupakan penelitian kuantitatif korelasio nal, metode yang digunakan adalah metode skala kecerdasan spiritual dan skala efikasi diri, subjek penelitian ini adalah siswi kelas X, XI, XII Madrasah Aliyah Islamiyah Attanwir dengan jumlah 126 siswi, pengambilan sampel dengan teknik double sampling yaitu purposive sampling dan quota sampling. Analisis data yang digunakan dalam penelitian ini menggunakan analisis regresi sederhana. Hasil analisis penelitian ini menunjukkan bahwa siswa kelas X, XI, XII Madrasah Aliyah Islamiyah Attanwir Talun Sumberrejo Bojonegoro sebagian sebagian besar memiliki kecerdasan spiritual sedang yaitu sebanyak 71.4 % demikian juga dengan efikasi dirinya yang tergolong sedang yaitu 77 %. Sedangkan hasil penelitian mengenai pengaruh kecerdasan spiritual terhadap efikasi diri di dapat nilai Fhit sebesar 38.656 dan nilai p=0.000 pada taraf signifikansi 5 % (0.05), serta nilai koefesian regresi sebesar 0.487. Hal ini berarti bahwa ada pengaruh yang positif dan signifikan kecerdasan spiritual terhadap efikasi diri, karena nilai p < 0.01, untuk koefisien determinan atau nilai R Square yang di peroleh adalah 0.232 atau 23.2 % yang berarti bahwa sumbangan efektif kecerdasan spiritual terhadap efikasi diri sebesar 23.2 % dan sisanya 76.8 % dipengaruhi varabel lain. Maka hipotesis yang diajukan oleh peneliti diterima yaitu adanya pengaruh kecerdasan spiritual terhadap efikasi diri siswi Madrasah Aliyah Islamiyah Attanwir Talun Sumberrejo Bojonegoro ENGLISH: Often students in school feel "I cannot do it" and "I cannot afford" when they are given daily assignments and exams both national exams and final exams. Many students commit acts of cheating on her friend whom regard it more master lesson than them due to a lack of confidence in their ability or performance. Self- efficacy as well as spiritual intelligence refers to the skills, abilities and success in finding the meaning of life. The purpose of this study was to examine the effect of self-efficacy on spiritual intelligence and the level of spiritual intelligence and self-efficacy of students of Madrasah Aliyah Islamiyah Attanwir Talun Sumberrejo Bojonegoro. This research was quantitative correlation research. To collect the data, the researcher used spiritual intelligence scale and self-efficacy scale. The subject of this study was a student of class X, XI, XII at Madrasah Aliyah Islamiyah Attanwir. The number of subjects was 126 students taken by a double sampling technique that are purposive sampling and quota sampling. To examine the hypothesis, the researcher used simple regression analysis. The results of the analysis showed that 71.4 % students of class X, XI, XII of Madrasah Aliyah Islamiyah Attanwir Talun Bojonegoro Sumberrejo had a moderate or high level of spiritual intelligence and 77 % students had a moderate level of self-efficacy. The result of regression analysis was Fhit value of 38 656 and p = 0.000 at significance level of 5 %, and the regression coefficient was 0.487. This result mean that there was a positive and significant effect of spiritual intelligence on self-efficacy, because of p < 0.01. It was also obtained coefficient determinant or R Square value 0.232. The score of R square indicated that the effective contribution of spiritual intelligence on self-efficacy was 23.2 % and there was 76.8 % other variables affecting self-efficacy. According to the result, the hypothesis proposed by researchers that spiritual intelligence has an effect on self-efficacy of students of Madrasah Aliyah At- Tanwir Talun Sumberrejo Bojonegoro was accepted

Peningkatan Angka Kejahatan Pencurian pada Masa Pandemi dalam Tinjauan Kriminologi dan Hukum Pidana Islam

This article discusses the increase of number in theft crimes during the pandemic based on criminology and Islamic criminal law. The condition of the world today that struck by a pandemic gave many impacts on various aspects of life, one of which is the economy. The “stay at home” policy to reduce the spread of the Covid-19 outbreak resulted in many massive layoffs, which in turn weakens the economy's community, which on the other hand increased the theft crime rate. According to criminology, the increase of theft crime during the pandemic is affected by sociological factors. It is because of those with a weak economic capacity who cannot meet their basic needs. Besides, there is also an imbalance in the structure of society, which then results in dysfunction of social construction. Meanwhile, in the study of Islamic criminal law, the reason for the occurrence of criminal acts is due to the inability of humans to maintain their nature and the presence of outside influences. Of course, this also rejects the theory of the existence of a relationship between poverty and crime, because basically, those who in material poverty and material wealth all have the potential to commit crimes so that all depend on their return to their respective nature

Perubahan Fungsi Tanah Wakaf dalam Hukum Islam

This paper aims to: (1) description and practice of changes in the function of waqf land in Ragang Village, Waru Subdistrict, Pamekasan Regency, and (2) whether it is in accordance with the terms and regulations in the perspective of Islamic law. The conclusion of this paper is, first, a description of the practice of waqf that occurs in Ragang Village, Waru Subdistrict, Pamekasan Regency, that a portion of the waqf land that occurred there was not registered with the Ministry of Religion and there was also no endowment pledge. Besides that, in Ragang Village, the waqf land is used to be converted to other public interests, because it is a familiar thing. Moreover, the endowment of the land has no function for the addition of mosques, while in the interests of building madrassas is very much needed, because the Al-Ghazali foundation needs madrassas for the opening of MTs. Second, in Islamic law there are some differences of opinion. according to the practice of transferring the function of waqf land in Ragang Village, Waru Subdistrict, Pamekasan Regency is allowed in Hanafiyah's opinion because it is in the interest of greater benefit. The majority of Hanafiyah, Malikiyah and Hanabalah scholars allow the replacement or change in the use of waqf property with some conditions, such as if the waqf property cannot be maintained in accordance with its original purpose and or there are benefits greater than the original waqf. If the waqf property is made for the construction of a mosque, then very little benefit, while for the construction of madrasas, the benefits are far greater than the initial waqf.Tulisan ini bertujuan untuk: (1) deskripsi dan praktik perubahan fungsi tanah wakaf di Desa Ragang Kecamatan Waru Kabupaten Pamekasan, dan (2) apakah telah sesuai dengan syarat dan aturan dalam persepektif hukum Islam. Kesimpulan dari tulisan ini adalah, pertama, deskripsi dari praktik wakaf yang terjadi di Desa Ragang Kecamatan Waru Kabupaten Pamekasan, bahwa sebagian dari tanah wakaf yang terjadi di sana tidak didaftarkan pada Kementrian Agama dan juga tidak ada surat ikrar wakaf. Selain itu di Desa Ragang sudah terbiasa tanah wakaf dialih fungsikan untuk kepentingan umum lainnya, karena merupakan hal yang sudah terbiasa. Apalagi wakaf tanah tersebut tidak ada fungsinya untuk penambahan masjid, sedangkan untuk kepentingan membangun madrasah sangat dibutuhkan, karena yayasan Al-Ghazali membutuhkan madrasah untuk pembukaan MTs. Kedua, dalam hukum Islam terdapat beberapa perbedaan pendapat. menurut praktik pengalihan fungsi tanah wakaf di Desa Ragang Kecamatan Waru Kabupaten Pamekasan diperbolehkan menurut pendapat Hanafiyah karena untuk kepentingan kemashlahatan yang lebih besar. Mayoritas ulama Hanafiyah, Malikiyah dan Hanabalah membolehkan penggantian atau perubahan pemanfaatan harta wakaf dengan beberapa persyaratan, seperti apabila harta wakaf tidak dapat dipertahankan sesuai dengan tujuan semula dan atau adanya manfaat yang lebih besar dari wakaf semula. Kalau harta wakaf tersebut dibuat untuk pembangunan masjid maka sedikit sekali manfaatnya sedangkan untuk pembangunan madrasah maka jauh lebih besar manfaatnya dari wakaf semula