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CREATIVE COMMONS LICENSE SEBAGAI HAK CIPTA INTERNASIONAL DITINJAU BERDASARKAN ASPEK HUKUM INDONESIA Faisal Faisal; Dani Amran Hakim; Is Susanto
Jurnal Hukum dan Kenotariatan Vol 5, No 2 (2021): Mei
Publisher : Universitas Islam Malang

Perkembangan teknologi khususnya internet telah mempermudah masyarakat untuk mengakses dan mendistribusikan informasi. Namun, kegiatan seperti copy-cut-paste (menyalin-memotong-menempel), menyunting (editing) ataupun berbagi dokumen (file sharing) justru menimbulkan hal kontradiktif terhadap hukum hak cipta. Berdasarkan hal tersebut tahun 2002 sebuah organisasi nirlaba membuat inovasi dan terobosan yang memungkinkan berbagi dan menggunakan kreativitas dan pengetahuan melalui alat hukum gratis. Metode penelitian yang digunakan dalam tulisan ini adalah metode penelitian yuridis normatif dengan fokus pada pendekatan perundang-undangan dan analisis konten. Berdasarkan analisis pembahasan creative commons bukanlah alternatif dari hukum hak cipta, melainkan bekerja berdampingan dan mampu membuat pencipta/pemegang hak cipta memodifikasi haknya ke dalam keadaan yang paling sesuai dengan kebutuhan. Lisensi creative commons di Indonesia penggunaannya dimungkinkan menurut Pasal 9 ayat (1) Undang-Undang Nomor 28 Tahun 2014 tentang Hak Cipta. Lalu pemegang hak berdasarkan Pasal 81 UU Hak Cipta, dapat mengumumkan dan/atau berhak memberikan lisensi kepada pihak lain berdasarkan perjanjian lisensi untuk melaksanakan perbuatan sebagaimana dimaksud dalam Pasal 9 ayat (1), memperbanyak ciptaannya/produk hak terkaitnya dengan persyaratan tertentu. Selanjutnya berdasarkan Undang-Undang Nomor 11 Tahun 2008 tentang Informasi dan Transaksi Elektronik Pasal 1 ayat (5), kegiatan yang dilaksanakan oleh creative commons adalah kegiatan penyelenggaran sistem elektronik.Kata Kunci: Creative Commons; Hak Cipta; Lisensi. The development of technology, especially the internet, has made it easier for people to access and distribute information. However, activities such as copy-cut-paste, editing or file sharing may actually harm the copyright law. Based on that, in 2002, a non-profit organization made a breakthrough innovation where it is possible to share and use creativity and knowledge through free legal tools. The research method used in this paper is a normative juridical research method with a focus on the statutory approach and content analysis. Based on the analysis of the discussion, creative commons is not an alternative to copyright law, but rather work side by side and is able to make the creator/copyright holder to modify their rights in the most appropriate circumstances. The use of creative commons licenses in Indonesia is possible according to Article 9 paragraph (1) of Law Number 28 of 2014 concerning Copyright. Furthermore, the rights holder, based on Article 81 of the Copyright Law, able to announce and/or has the right to grant license to other parties based on the license agreement to carry out the action referred to in Article 9 paragraph (1), reproduce their rightful works/products with certain conditions. Furthermore, based on Law Number 11 of 2008 concerning Electronic Information and Transactions Article 1 paragraph (5), the activities carried out by the creative commons are the activities of organizing an electronic system. Keywords: Creative Commons; Copyright; License.

Kebijakan Pemberian Sanksi Dalam Hukum Positif Dan Pemidanaan Ta’zîr Dalam Hukum Pidana Islam Faisal Faisal
al-'adalah Vol 11, No 1 (2013): Al-'Adalah
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/adalah.v11i1.292

Persoalan pidana dalam tata hukum Indonesia memang menarik untuk dicermati. Dalam Islam, konsep pemidanaan ta’zîr termaktub dalam kitab suci Alquran dan Hadis nabi. Banyak sekali bentuk-bentuk ta’zîr yang ditawarkan dalam Islam. Secara substansi konsep kebijakan dalam hukum Islam sama dengan hokum Positif, namun dalam tataran konsepnya terdapat perbedaan. Kajian ini diarahkan pada upaya pemahaman bentuk-bentuk tradisional pidana Islam sebagaimana ditentukan dalam Alquran dan al-Sunnah serta dinamika penafsiran inovatif yang dilakukan oleh para ahli hukum, gagasan dasar yang dikandung oleh konsep pidana Islam, serta berbagai kemungkinan inovasi atau pengembangan bentuk-bentuk pidana Islam tersebut.

Criticism Against Feminist's Thinking About Husband's and Wife’s Rights and Obligations Faisal Faisal; Moh. Mukri; Asriani Asriani
al-'adalah Vol 16, No 2 (2019): al-'Adalah
Publisher : Universitas Islam Negeri Raden Intan Lampung

Marriage is a legal place to foster a peaceful, harmonious and loving household (Sakīnah mawaddah wa rahmah). In marriage, the fulfillment of the rights and obligations of husband and wife is the main means for achieving domestic happiness. In the Islamic perspective, the husband is the head of the household and the wife is the housewife. However, in modern times, along with the emergence of feminists, the concept of the rights and obligations of husband/wife are thus re-interpreted and reconstructed on the grounds that many wives are no longer serving as housewives but also help husbands in earning a living. As a result, the aspect of equality is more prioritized than the concept of mu'āsyarah bil ma'rūf (harmonious relationship). This article examines the views of Muslim feminists about the role of husband/wife in a household, while comparing them with concepts that exist in Islamic teachings. In conclusion, the Islamic concept of the rights and obligations of wife and husband, if it is carried out consistently, will actually bring more benefit and permanence in the household than the feminist’s which is only based on the equality argument.

SEJARAH PENGELOLAAN ZAKAT DI DUNIA MUSLIM DAN INDONESIA (Pendekatan Teori Investigasi-Sejarah Charles Peirce dan Defisit Kebenaran Lieven Boeve) Faisal Faisal
Analisis: Jurnal Studi Keislaman Vol 11, No 2 (2011): Analisis : Jurnal Studi Keislaman
Publisher : Universitas Islam Negeri Raden Intan Lampung

Throughout the history of human life, poverty is a “plot of story” that could never be erased, and the history of human life is inevitably not free from the history of how people try various ways to overcome this problem. Alms giving (zakat) is one solution that Islam called upon to remove poverty and economic inequalities. Classical as well as Modern Islamic World has enacted various laws and run variety of alms (zakat) management patterns in order to alleviate such poverty. This article covers the application of such charity in the long history of alms giving, since the classical age of Islam to the realities of current application in modern times in some Islamic countries, with main focus, the application of alms in Indonesia. By using historical investigation theory of Charles Peirce and truth deficit of Lieven Boeve, the authors found a number of polarization on the practices of alms withdrawal and its management in Indonesia which further led to a deficit or a reduction in the role and function of such alms itself, which once reached the golden age in the heyday of Islam. This happens due to many factors, including the ineffectiveness of the implementation of the Law of alms (zakat), the lack of trust in the institution of zakat, and the lack of awareness of those compulsory Muslims to give alm. Overcoming such a deficit, it needs integral and solid steps of thestate and society in the spirit of recontectualization of zakat.

Analisis Yuridis Pencabutan Hak Politik Terhadap Terpidana Tindak Pidana Korupsi dalam Perspektif Hak Asasi Manusia Faisal FAISAL
KEADILAN PROGRESIF Vol 9, No 2 (2018): September
Publisher : Universitas Bandar Lampung (UBL)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (219.007 KB)

The corruption crime is an extraordinary crime. Corruption may be committed by public officials, political figures, businessmen and even corporations. Public official and political figures dominate the corruption crimes, so that it affects widely and very detrimental to the life of nation and state of Indonesia.In investigating, adjudicating and sentencing a corruption crime cannot be against the national and international provisions. The criminal sentencing is the jury’s authority, where one of jury’s verdict is additional sentencing for revocation of political right of the corruption crime convicted. To reduce and mitigate corruption, preventive and repressive efforts need to do. One of them is by sentencing additional sentence in the form of revocation of political right of the corruption crime convicted. The revocation of a citizen’s political right is not against the human right. The Law number 39 in 1999 concerning Human rights suggests that political right belongs to derogable right or a right that can be violated by law enforcers in order to law enforcement and for the public sense of justice.

Menimbang Wacana Formalisasi Hukum Pidana Islam di Indonesia Faisal Faisal
AHKAM : Jurnal Ilmu Syariah Vol 12, No 1 (2012)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v12i1.978

Abstract: The Possibility of an Islamic Criminal Law Formalization Discourse in Indonesia. In the discourse of law, criminal law is often viewed as a cruel and barbarian law. This view is based on an assumption that although the application of criminal law aims to restore social balance, it is undeniable that the application of the criminal contains elements of retaliation against the perpetrators of crime. This is reinforced by the severe punishment-oriented model of criminal deprivation of liberty in the form of imprisonment that dominates almost all penal systems of the nations of the world, including Indonesia. This paper proves that the Islamic criminal law legislation in the formalization of the State legislation has a positive contribution in a framework to enrich and bring together a form of awareness of the commitments of the nation and the state.Keywords: law, crime, Islam, formalization, IndonesiaAbstrak: Menimbang Wacana Formalisasi Hukum Pidana Islam di Indonesia. Dalam diskursus ilmu hukum, hukum pidana seringkali dipandang sebagai hukum barbarian yang kejam. Pandangan ini didasarkan pada sebuah asumsi bahwa meskipun penerapan pidana bertujuan untuk memulihkan keseimbangan sosial yang rusak, namun tidak dapat dimungkiri bahwa dalam penerapan pidananya terkandung unsur pembalasan terhadap pelaku kejahatan. Hal ini diperkuat dengan masih massifnya model pemidanaan yang berorientasi pada pidana perampasan kemerdekaan berupa penjara yang mendominasi hampir seluruh sistem pemidanaan negara- negara dunia, termasuk Indonesia. Tulisan ini membuktikan bahwa legislasi hukum pidana Islam ke dalam formalisasi perundang-undangan Negara memiliki kontribusi positif dalam rangka memperkaya sekaligus merekatkan kembali sebagai bentuk penyadaran terhadap komitmen dalam berbangsa dan bernegara.Kata Kunci: hukum, pidana, Islam, formalisasi, IndonesiaDOI: 10.15408/ajis.v12i1.978

Islam Nusantara and The Esense of Islam Faisal Faisal
JURNAL JAWI Vol 1, No 1 (2018)
Publisher : Universitas Islam Negeri Raden Intan Lampung

The Wali played a dynamic role in spreading Islam so that the religion can easily be accepted by the Indonesian people. The spread of Islam in the archipelago used several approaches or ways, including trade, marriage, sufism, educational, art and political. While at that time Indonesia was in the cultural vacuum of civilization due to the influence of two great kingdoms, the Hindu kingdom and Buddhist kingdom. Islam brought social and cultural changes which are refining and developing Indonesian culture. Adjustments between adat and sharia in various regions in Indonesia always occur, although sometimes, they face conflicts in local societies. Nevertheless, the process of Islamization in various places in Indonesia is carried out in a way that is acceptable to the local people. Thus, the religious life of the people, in general, shows a mix of elements of Islam and previous beliefs. This was done by Islamic disseminators because there had long been religions (Hindu-Buddhist) and animistic beliefs in Indonesia

Criticism of Reason against the Blasphemy of Ijma as a Source of Islamic Law Moh. Bahrudin; Faisal Faisal; Hanif Hanif
Analisis: Jurnal Studi Keislaman Vol 22, No 1 (2022): Analisis : Jurnal Studi Keislaman
Publisher : Universitas Islam Negeri Raden Intan Lampung

The study and critique of reasoning against the blasphemy of ijmak aims to place the position of ijmak proportionally and rationally, in accordance with the initial objectives of the ijmak theory formulated in the early days of Islam so that there are no misperceptions about the blasphemy of ijmak. Indeed, ijmak as a source of Islamic law requires the existence of evidence based on the Qur'an and Hadith, it cannot stand alone independently. However, furthermore, ijmak only becomes a support for the status quo of the fiqh laws produced by the cleric contained in fiqh books. This research is intended to look at the blasphemy of ijmak as a source of Islamic law. The method used is descriptive method. Conclusions are drawn by using deductive thinking. Research shows that ijmak can be used as evidence, has validity and authority, although it still requires evidence from the Qur'an or Sunnah. Not all ijmak is qath'i and therefore not all ijmak must be followed. The blasphemy quality of ijmak is qath'i if it is supported by texts that are qath'i or related to matters that are 'ulima min al-din bi al-dharurah. The quality of ijmak is zhanni if it is only supported by zhanni's argument or in matters for which there is no explicit text in the syarak text.

DINAMIKA PENERAPAN HUKUM AHLI WARIS PENGGANTI (Analisis Disparitas Putusan Hakim di Indonesia) Faisal Faisal; Fathul Muin; Miswanto Miswanto
El-Izdiwaj: Indonesian Journal of Civil and Islamic Family Law Vol 2, No 2 (2021): Desember 2021
Publisher : UIN Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/el-izdiwaj.v2i2.11434

Ahli waris pengganti masih menjadi persoalan di tengah masyarakat. Kalangan akademisi dan praktisi juga sering berbeda pendapat sehingga terjadi perdebatan. Bahkan tak jarang menyebabkan disparitas putusan, baik di tingkat pengadilan agama, pengadilan tinggi agama hingga mahkamah agung. Penelitian ini berusaha menjawab bagaimana konsep ahli waris pengganti dalam hukum Islam dan bagaimana analisis hukum putusan hakim dalam memutus perkara ahli waris pengganti di Indonesia. Penelitian ini merupakan penelitian hukum normatif dengan menggunakan pendekatan undang-undang atau peraturan (statute approach) dan pendekatan kasus (case approach). Penelitian ini menyimpulkan bahwa masalah ahli waris pengganti terdapat dalam KHI yakni pada Pasal 185 Ayat (1) yang berbunyi ahli waris yang meninggal lebih dahulu daripada si pewaris, maka kedudukannya dapat digantikan oleh anaknya, kecuali mereka yang tersebut dalam Pasal 173 ayat (2) bahwa bagian ahli waris pengganti tidak boleh melebihi dari bagian ahli waris yang sederajat dengan yang diganti. Berdasarkan rumusan yang ada dalam pasal 185 bahwa ayat pertama secara tersurat mengakui adanya ahli waris pengganti, yang merupakan hal baru dalam hukum kewarisan Islam. Dalam ayat pertama menggunakan kata â€˜dapatâ€™ sehingga tidak mengandung maksud imperatif. Maka berarti dalam suatu keadaan tertentu yakni memiliki kemaslahatan menginginkan keberadaan ahli waris pengganti sehingga keberadaannya dapat diakui. Akan tetapi dalam keadaan tidak menghendaki, maka keberadaan ahli waris pengganti tersebut tidak berlaku. Para hakim sering berbeda pendapat sehingga menimbulkan disparitas putusan yang kemudian tidak menimbulkan kepastian hukum bagi para pencari keadilan. Misalnya putusan Nomor 271/Pdt.G/2013/PA Plp, Putusan Nomor 236/Pdt.G/2011/ PA.Mtp, Putusan Nomor 0033/Pdt.G/2018/PTA.Mks, Putusan Nomor: 04/Pdt.G/2012/PTA.Bjm, Putusan Nomor 430 K/Ag/2019, dan Putusan Nomor 676 K/ Ag/ 2012. Dalam memutus perkara ahli waris pengganti, hakim berbeda-beda. Dalam analisisnya, sebagian hakim menilai bahwa meskipun Pasal 185 ayat 1 KHI belum dicabut atau direvisi pemerintah, namun berdasarkan hasil Rapat Kerja Nasional (Rakernas) Mahkamah Agung di Bbalikpapan memutuskan bahwa tidak ada ahli waris pengganti bagi kerabat menyamping melainkan ahli waris pengganti hanya untuk cucu

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