Articles
<![CDATA[Eksistensi Mahkamah Syar’iyah Sebagai Perwujudan Kekuasaan Kehakiman ]]>
<![CDATA[Erina Pane]]>
<![CDATA[ al-'adalah Vol 13, No 1 (2016): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (239.053 KB)
|
DOI: 10.24042/adalah.v13i1.1128
<![CDATA[Abstract: Existence of Syar'iyah Court as an Embodiment of Judicial Power. This article reviews the position of the Syar'iyah Court in the national judicial system including its competence. It is aimed to realize the principle of legal certainty, the principle of legal justice, and the principle of equal rights and status of every person under the law. The Syar'iyah Court is regulated under the Law of Religious Courts and under the Law of Aceh Governement, holding special position in the field of Islamic criminal law (jinayat). The Syar'iyah Court of Aceh holds relative and absolute competent authority to examine and to judge cases at the first level in the areas of ahwāl al-syakhshiyah (family law), mu'āmalah (economic law/civil) and, jināyat (Islamic criminal law). Among many cases forwarding into Syar'iyah Court in Aceh is the case of jināyat maysīr (gambling). In such a case Court decision is widely accepted among the people of Aceh as they are deemed more sense of fairness. Abstrak: Eksistensi Mahkamah Syar’iyah Sebagai Perwujudan Kekuasaan Kehakiman. Artikel ini mengulas tentang kedudukan Mahkamah Syar'iyah dalam sistem peradilan nasional berikut kompetensi yang dimilikinya. Tujuan pokoknya adalah dalam rangka mewujudkan asas kepastian hukum, asas keadilan hukum, dan asas persamaan hak dan kedudukan setiap orang di bawah hukum. Eksistensi Mahkamah Syar'iyah diatur dalam Undang-Undang Peradilan Agama dan Undang-Undang tentang Pemerintahan Aceh yang memberikan kedudukan sebagai peradilan khusus dari peradilan umum dalam bidang hukum pidana Islam (jināyat). Kompetensi relatif dan absolut Mahkamah Syar'iyah di Aceh berwenang memeriksa, memutus dan menyelesaikan perkara-perkara pada tingkat pertama, dalam bidang ahwāl al-syakhshiyah (hukum keluarga), mu’āmalah (hukum ekonomi/perdata) dan, jināyat (hukum pidana Islam). Salah satu perkara jināyat yang banyak masuk ke Mahkamah Syar'iyah di Aceh adalah perkara jināyat maysīr (judi) yang keputusannya dapat diterima oleh masyarakat Aceh karena dipandang lebih memenuhi rasa keadilan. ]]>
<![CDATA[Bentuk Perlindungan Hukum Bagi Anak Yang Berkonflik dengan Hukum ]]>
<![CDATA[Erina Pane]]>
<![CDATA[ KEADILAN PROGRESIF Vol 1, No 1 (2010): September ]]>
Publisher : <![CDATA[Universitas Bandar Lampung (UBL) ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (185.237 KB)
<![CDATA[Child represent the asset nation as the rising generation which sharing very strategicof nation. Indonesia context, child is router dream of the struggle nation. In thisstrategic role have been realized by international society to bear a convention whichits target emphasize the child position as creature of human being which must get theprotection for rights owned. Indonesia represent one of the 191 state which haveratification of Convention On the Right of Children in the year 1990 through PresidentDecision of number 36 year 1990. By ratify convention this, Indonesia own theobligation to fulfill rights for all child without aside from, one of children right whichrequire to get the attention and protection is children right which have conflict towith the law.]]>
<![CDATA[Perlindungan Konsumen dalam Perspektif Undang-undang Perlindungan Konsumen dan Hukum Islam ]]>
<![CDATA[Erina Pane]]>
<![CDATA[ PRANATA HUKUM Vol 2 No 1 (2007): Januari ]]>
Publisher : <![CDATA[Law Faculty of Universitas Bandar Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36448/pranatahukum.v2i1.37
<![CDATA[Kegiatan perdagangan menghasilkan berbagai variasi barang da/atau jasa yang dapat dikonsumsi.Kondisi ini mengakibatkan kedudukan pelaku usaha dan konsumen menjadi tidak seimbang dan konsumen berasda pada posisi yang lemah. Undang-undang Perlindungan Konsumen mencoba mengantisipasi kondisi ini dengan memberikan rambu-rambu beripa hak dan kewajiban antara konsumen dan pelaku usaha,termasuk di dalamnya bagaimana yang dikehendaki dalam Pasal 2 Undang-Undang Nomor 8 Tahun 1999 yang menyebutkan bahwa perlindungan konsumen berdasarkan manfaat,keadilan,keseimbangan,keamanan dan keselamatan konsumen serta kepastian hukum.Perlindungan konsumen diselenggarakan sebagai usaha bersama berdasarka asa-asas yang relevan dalam pembangunan nasional.Perlindungan konsumen dapat ditelaan dalam perspektif ekonomi Islam. Dalam hal ini ada beberapa prinsip dasar dari ekonomi Islam yang dapat menjadi tolak ukur, yaitu (a) al-Iman atau ekonomi ketuhanan di mana aqidah merupakan dasar pertama sebagai otak sentral dalam pemikiran seorang muslim dan dengannya pula seorang muslim atau pemikir muslim akan menemukan ruang lingkup yang dipercayainya. (b) dasar harta sebagai wakil dari Allah dan manusia berhak memiliki atau menggunakan harta sesuai  dengan kedudukan sebagai waki;; karena pemilik adalah motivasi utama untuk pengembangan dan produksi. (c) dasar keadilan dan keseimbangan (equiblirium), di mana keadilan merupakan isi pokok dari maqashid syariah sedangkan keseimbangan yang dimaksud adalah keseimbangan kebutuhan materi dan rohani.]]>
<![CDATA[Hak Guna Air dalam Hubungannya dengan Privatisasi Pengelolaan Sumberdaya Air ]]>
<![CDATA[Erina Pane]]>
<![CDATA[ PRANATA HUKUM Vol 3 No 1 (2008): Januari ]]>
Publisher : <![CDATA[Law Faculty of Universitas Bandar Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36448/pranatahukum.v3i1.46
<![CDATA[Dalam konteks ekonomi, keadilan harus ada bagi para pemakai air. Hal ini dapat diterjemahkan bahwa setiap individu berhak mengusahakan sumberdaya air. Jika sumberdaya air tersebut ada di daerah, maka yang berhak memanfaatkan dab mengelola sumberdaya air adalah masyarakat lokal, pemerintah daerah, dan pengusaha yang ada di daerah tersebut. Sehingga, masyarakat berhak mendapatakan air bagi kebutuhannya, pemerintah daerah juga berahak mendapatkan hasil dari pengelolaan sumberdaya air, dan pengusaha juga berhak mendapatkan peluang untuk mengelola sumberdaya air dengan kapasitasnya sebagai pengusaha. Dalam hal ini selalu terkait dengan masalah keadilan. Prinsip keadilan bagi setiap pemakai air di negara ini di tegaskan dalam Pasal 2 Undang-Undang Sumberdaya Air yang menyebutkan bahwa salah satu asas pengelolaan sumberdaya air adalah asas keadilan. Adil yang diamanahkan undang-undang ini mengandung arti bahwa pengelolaan sumberdaya air dilakukan secara merata ke seluruh lapisan masyarakat di wilayah tanah air sehingga setiap warganegara berhak memperoleh kesempatan yang sama untuk berperan dan menikmati hasilnya secara nyata.]]>
<![CDATA[Kebijakan Pengelolahan Sumbedaya Air dalam Hubungannya dengan Otonomi Daerah (Studi di propinsi Lampung) ]]>
<![CDATA[Lintje Anna Marpaung]]>;
<![CDATA[Bambang Hartono]]>;
<![CDATA[Tami Rusli]]>;
<![CDATA[Erlina B.]]>;
<![CDATA[Erina Pane]]>
<![CDATA[ PRANATA HUKUM Vol 3 No 2 (2008): Juli ]]>
Publisher : <![CDATA[Law Faculty of Universitas Bandar Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36448/pranatahukum.v3i2.52
<![CDATA[Pengaturan dan pengolahan sumberdaya alam khususnya air dirasakan semakin kompleks dalam era otonomi daerah dan berpotensi menimbulkan konflik antar-daerah otonom apabila tidak dipahami secara komprehensif atau menyeluruh. Secara ekonomi tidak ada satu daerah pun yang mampu mandiri tanpa kerjasama dan saling berinteraksi dengan daerah lainnya. Keterkaitan antar-wilayah baik secara ekonomis ataupun ekologis menunjukkan bahwa terjadi perbedaan karakteristik dan potensi sumberdaya yang dimiliki tiap daerah, oleh karena itu pengolahan sumberdaya alam lintas kabupaten/kota harus didasari sebagai konsekuensi alami dari disparitas sumberdaya alam. Pemahaman disparitas potensi sumberdaya dapat dijadikan dasar membangun kerjasama lintas kabupaten/kota yang saling menguntungkan antar-daerah.]]>
<![CDATA[Multi Akad Dalam Gadai Emas Menurut Erwandi Tarmizi ]]>
<![CDATA[Ardiansyah Aristama]]>;
<![CDATA[Erina Pane]]>;
<![CDATA[A. Kumedi Ja’far]]>
<![CDATA[ Al Maal: Journal of Islamic Economics and Banking Vol 3, No 2 (2022) ]]>
Publisher : <![CDATA[Prodi Perbankan Syariah FAI UMT ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31000/almaal.v3i2.5480
<![CDATA[In today's modern era, the Islamic economy in Indonesia is growing very rapidly. This can be seen from the number of financial products that have been implemented by Islamic Financial Institutions, such as gold products with multiple contracts. But of course each of these products must be reviewed first from its halal. This is where the role of the ulama is needed, especially in reviewing and assessing the halalness of LKS products.This study uses a type of library research with a qualitative approach, with the main source of Erwandi Tarmizi's book entitled Harta Haram Muamalat Contemporary. This research is descriptive analytic, where the researcher analyzes and presents the data systematically. The results of the study indicate that Erwandi Tarmizi's opinion on the golden rahn law with multiple contracts should not be carried out because it is not in accordance with the hadith of the Prophet, as well as with the consensus of the scholars and the International Sharia Financial Institution (AAOIFI). The contract is prohibited from closing the usury gap (sadd al-dzari'ah), unless the need is a clearly required cost, in this case the cost is the cost of storing gold that is pawned without taking profit from this fee. The analysis of Islamic law on Erwandi Tarmizi's opinion about the golden rahn law with multiple contracts that it should not be carried out is appropriate, because it is in accordance with the hadith of the Prophet shalallahu 'alaihi wa sallam, the consensus of the scholars and sadd al dzari'ah.]]>
<![CDATA[Reconstruction of Indigenous Forests Planning Policy in Way Kanan Regency Following the Ruling of the Constitutional Court on Traditional Forest ]]>
<![CDATA[Erina Pane]]>
<![CDATA[ Fiat Justisia: Jurnal Ilmu Hukum Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.25041/fiatjustisia.v11no1.904
<![CDATA[Constitutional Court Decision No.35/ PUU-X/2012 restored the function of indigenous forests to be managed by the indigenous peoples. The ruling establishes that indigenous forest is no longer a part of the state forest but part of the forest rights. Forest rights no longer only include forests on lands of the natural/legal entity but also are located in the area of indigenous peoples. The problem in this research is how the reconstruction of indigenous forest planning policy in Way Kanan regency after the issuance of the Constitutional Court Decision No. 35 / PUU-X / 2012 on Traditional Forest. The research used here is normative juridical-empirical. The data used is secondary data and primary data, and then is performed by juridical qualitative data analysis. Based on the research results, the arrangement of indigenous forests done by Way Kanan District Government is started with the assistance and mediator, data collection, research conduct and the confirmation of the existence of customary law communities along with indigenous areas, cooperating with the partnership between indigenous peoples and the concessionaires of Forest Management Rights (HPH), and accelerate the formation Regional Regulation on the Recognition of Indigenous Peoples. Indigenous forest planning policy was blocked because Way Kanan Regional Regulation that specifically related to customary law communities has not been established, there is something confusing associated with the administration of indigenous forests and the intervention of interests of the party holding Forest Management Rights (HPH). Keyword: Reconstruction, Regulation, Indigenous Forest]]>
<![CDATA[The Reconstruction of Village Governance Towards Good Governance (Study in Kalianda District, South Lampung Regency) ]]>
<![CDATA[Erina Pane]]>
<![CDATA[ Fiat Justisia: Jurnal Ilmu Hukum Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.25041/fiatjustisia.v13no1.1471
<![CDATA[The reconstruction of village governance begins with the promulgation of the village law to protect and empower villages to become strong, advanced, independent and democratic. This paradigmatic law to bring the changes to village governance at the regional government level. The construction of the autonomy of the village law places village arrangements as part of the concept of decentralisation and village autonomy. These changes have implications for the shift in position, extent of authority, power relations and implementation of financial policies between villages and local governments. This study used a normative-empirical approach. The results of the study showed that the implementation of the reconstruction of village governance requires a unified understanding of village government officials, village community organisations, community leaders and religious leaders regarding the principles of participation, transparency, and accountability to increase community enthusiasm, motivation and creativity in village development.]]>
<![CDATA[Utilisation of Geothermal Energy that Impact Rights to Clean Water Needs ]]>
<![CDATA[Adam Muhammad Yanis]]>;
<![CDATA[Erina Pane]]>
<![CDATA[ Fiat Justisia: Jurnal Ilmu Hukum Vol 13 No 3 (2019) ]]>
Publisher : <![CDATA[Universitas Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.25041/fiatjustisia.v13no3.1614
<![CDATA[Geothermal utilisation policy based on the consideration highlights that geothermal resources are natural resources which are low cost and environmentally friendly. In some countries, including in Indonesia, waste from geothermal utilisation causes pollution of water sources in geothermal working areas. A normative juridical method was employed in this study, which data was processed based on the research of secondary data. The study results indicated that (1) geothermal management in the protected forest area of Mount Slamet, Central Java in Indonesia, resulted in contamination of clean water sources that were commonly used by the community for their daily needs. The liquid that came out of the process of geothermal exploitation had an impact on water governance in protected forest areas. In some countries pollution of water sources caused a long-term threat to human health and environmental sustainability, (2) the danger of sustainability of water resources in protected forest areas, it was caused by the policies undertaken did not pay attention to the principle of prudence. Therefore, it is necessary to reformulate policies in the utilisation of geothermal resources.]]>
