LEGISLASI HUKUM ISLAM PERSEKTIF TATA HUKUM INDONESIA

Arah politik hukum nasional terhadap legislasi hukum Islam dalam perspektif tata hukum Indonesia, tetap dalam bingkai sistem hukum Indonesia, bukan berdasar agama tertentu, tetapi memberi tempat kepada agama yang ada untuk menjadi sumber hukum atau memberi bahan hukum terhadap produk hukum nasional. Hukum agama sebagai sumber hukum disini diartikan sebagai sumber hukum matriil  dan bukan harus menjadi sumber hukum formal. Proses legislasi hukum Islam menjadi hukum nasional harus melalui dua pendekatan, yaitu pendekatan keilmuan (akademis) dan demokratisasi, dan bukan melalui indoktrinasi. Sekalipun proses legislasi hukum Islam dengan menjunjung tinggi kedua pendekatan di atas, tidak saja berimplikasi terhadap berjalannya produk hukum yang diterima oleh masyarakat Indonesia, juga memiliki legitimasi hukum yang kuat. 

Institutionalization of Islamic Law in Indonesia

This article discusses the institutionalization of Islamic law into national law in Indonesia. The aim is to analyze the possibility of incorporating Islamic Law into the national legal system. This desire is logical, considering that Muslims in Indonesia occupies the majority position (85%) and the community requires appropriate regulations sourced from the teachings of their religion. Based on the results of the 1979/80 BPHN legal review seminar, there are at least 3 (three) main things that could be done, namely; (1) making Islamic law one of the ingredients in the preparation of national law, (2) reviewing and updating national legal products originating from colonial law that is not following the elements of Islamic law. (3) coordinating new regulations which contain Islamic legal norms. This study finds the fact that not all provisions of Islamic law can be incorporated into national law. Only provisions of a civil nature and which are truly correlated with public order (public interest) can be adopted. Apart from that, the law is not only a legal product but also a political product. In other words, the configuration of legal politics in Indonesia shows a very close relationship with the political realm. Therefore, it is necessary to have a strong synergy between Muslim intellectuals and political actors.Keywords: Islamic law, legal politics in Indonesia, political configuration

Maturation of Marriage Age According to Bkkbn in Juridical, Psychological, and Economic Perspectives

Law No. 1 of 1974 article 7 paragraph 1 regarding the age limit of marriage is considered no longer relevant to the present; therefore, the government stipulates the latest regulation of Law No. 16 of 2019 regarding the age limit of marriage. There are various perspectives on the age limit of marriage from the perspectives of Islamic law, law, and BKKBN. The problem that arises is the updated law not being able to provide the best solution regarding the minimum age limit for marriage in Indonesia, due to various aspects ranging from juridical, psychological, and economic aspects, considered not ready to live a married life. This study aims to describe the recommended age limit for marriage for both men and women, and also describes the reasons after being seen from juridical, psychological, and economic aspects. This research uses library research, while the research method used is descriptive analysis, which is to analyze the impact of getting married at an age that is still in the teens or the latest law for men and women of 19 years from a juridical, psychological, and economic perspective. From this explanation, it can be concluded that women aged 21 years and men aged 25 years are considered to be juridically capable, able to regulate emotions psychologically, have a more stable economy, and a more decent job. Keywords: maturation of marriage age, ideal ag

Demokrasi dan otonomi penyelenggaraan pemerintah daerah

xi, 244 hlm ., 24 cm

PENYESUAIAN DIRI DI IPT & WAWASAN KEISLAMAN�DALAM KONTEK KEINDONESIAAN

Belajar di Perguruan Tinggi merupakan proses pembelajaran orang dewasa yang berbeda dengan pembelajaran di sekolah. untuk itu mahasiswa perlu proses penyesuaian diri (secara akademik, sosial, dan emosional. Hampir semua mahasiswa baru melalui fase penyesuaian diri ketika masuk Perguruan Tinggi [Blimling & Miltenberger, dalam Dyson & Renk, 2006]. Penelitian menunjukkan bahwa enam minggu pertama merupakan waktu kritikal dalam membentuk kestabilan (retention) mahasiswa di kampus[Molnar, 1993]

IMPLEMENTASI FATWA DSN-MUI TENTANG EKONOMI SYARIAH (Studi Pada Lembaga Keuangan Syariah di Bandar Lampung)

ABSTRAK Penetapan Fatwa Dewan Syariah Nasional Majelis Ulama Indonesia (DSN MUI) dikeluarkan untuk menghindari adanya berbedaan ketentuan yang dibuat oleh Dewan Pengawas Syariah (DPS) pada masing-masing lembaga keuangan syariah. Adanya fawa DSN MUI menjadikan ketentuan yang sama untuk semua pelaku ekonomi syariah, sehingga dapat menciptakan ketertiban hukum. Kedudukan fatwa DSN MUI dalam sistem hukum nasional, menjadi bagian dari peraturan perundangan itu sendiri, yakni sebagai hukum positif. Fatwa DSN MUI telah menjadi hukum in concreto karena telah menjadi rujukan para hakim dalam memutuskan perkara ekonomi syariah di Pengadilan Agama dan bagi arbiter di Basyarnas dalam menyelesaikan sengketa ekonomi syariah

The Implementation of DSN-MUI Fatwa in Handling of Sharia Economic Problems (A Case at Bandar Lampung People's Credit Bank [BPRS])

This study aims to reveal the position of the fatwa of the National Sharia Council of the Indonesian Ulema Council (DSN-MUI) in the national legal system as well as to learn how it is applied in the Bandar Lampung People's Credit Bank (BPRS) Bandar Lampung. The DSN-MUI fatwa was issued to avoid the different provisions made by the Sharia Supervisory Board (DPS) in each Islamic financial institution. With the DSN MUI fatwa, the provisions for all sharia economic actors will be the same so as to create legal order. This research found that the DSN MUI fatwa was not fully implemented in the activities carried out by the Bank. Where as, in the national legal system, the DSN MUI fatwa is considered as part of positive law and has become a law in concreto for judges and arbitrators in Basyarnas. Therefore it is imperative that all sharia financial institutions to fully implement all the existing provisions, not just in part