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Kekerasan Dalam Rumah Tangga (KDRT) Perspektif Undang-Undang Nomor 23 Tahun 2004 dan Hukum Islam A. Malthuf Siroj
JURNAL HAKAM Vol 4, No 2 (2020)
Publisher : Prodi Hukum Keluarga Fakultas Agama Islam Universitas Nurul Jadid

Cases of domestic violence often occur in society and has become a very complex social problem. From year to year this case rapidly growing both quantitatively and qualitatively. Because of that, Act No. 23 of 2004 comes to resolving the cases of domestic violence , in addition to other laws related. Domestic violence includes any act that causes misery and suffering due mainly to women's physical, psychological, sexual or neglect of household. But according to Islamic law, wife beating because of nusyuz or children who were aged 10 years and still leave the obligatory prayers is not included in the category of domestic violence because this kind of action aimed educative. The domestic violence according to the school of Bio-sociological (school of Convergence) occurs due to internal factors (innate character, psychological) and external factors (environmental sociological) that encourage acts of violence. According to Islam, a violent action is mainly due to the weakness of the practice of religious values in family life, because in principle the humankinds were born early in a state of purity and after that their personality is determined by the mode of education and the dynamics of the environment surrounding them. To cope with domestic violence do efforts pre-emptive, preventive and repressive. The repressive effort was the last attempt to do after other efforts did not succeed. According to Islamic law when there has been a sign of disharmony (syiqaq) between the spouses, the settlement must be internally first by involving two mediators (hakamain) of each family of husband and wife. If this kind of settlement efforts are not successful then the solution that can be taken is talaq (divorce) to avoid more fatal consequences. For the perpetrators of domestic violence Act No. 23 of 2004 provides a penalty of imprisonment or fines and additional penalty, while according to Islamic law, these violent acts, including category jarimah qisas-diyat or ta'zir depending on mode of action and the consequences thereof. Keywords: Violence, Domestic, Act No. 23 of 2004, Islamic Law.

PROBLEM PENEGAKAN HAK ASASI MANUSIA DI INDONESIA A. Malthuf Siroj
JURNAL HAKAM Vol 4, No 1 (2020)
Publisher : Prodi Hukum Keluarga Fakultas Agama Islam Universitas Nurul Jadid

The issue of human rights enforcement has always been an interesting spotlight in the public, including in Indonesia. This is because the existence of human rights is always attached to every human being. Besides that, guarantee and protection of human rights is also one of the benchmarks for the nation and state progress. The presence of this research is also inseparable from the efforts to answer various problems of human rights enforcement in Indonesia, which have so far been considered badly by Human Rights Watch (HRW) in the 2020 word report, especially for vulnerable groups. Therefore, this research not only presents a detailed description of the theoretical aspects of human rights itself, but also describes in detail the important instruments for human rights enforcement, various problems in enforcing human rights in Indonesia, as well as some important solutions that needs to be implemented immediately in the practice of human rights enforcement so that the manifestation of substantive truth and justice is truly felt by all levels of Indonesian society.Keywords: Human Rights Enforcement, Human Rights Problems, Human Rights Enforcement Solutions

PENEGAKAN HUKUM PROGRESIF: UPAYA MEWUJUDKAN KEADILAN SUBSTANTIF H.A Malthuf Siroj; Ismail Marzuki
JURNAL HAKAM Vol 1, No 2 (2017): Desember
Publisher : Prodi Hukum Keluarga Fakultas Agama Islam Universitas Nurul Jadid

Law enforcement that often miseries and hurts the sense of community justice encourages one of the jurists, Satjipto Rahardjo expresses his idea about the need to involve conscience and morals in punishment. This way of punishment is then referred to as progressive law enforcement. Progressive law is a scientific endeavor that criticizes conventional punishment mechanisms; namely punish by putting forward the legal-formal truth, which is the cause of law enforcement in this country cannot give happiness to the seekers of justice. The progressive legal orientation is how to ground the truth (substantive justice), based on the premise that law is for man, not on the contrary. In addition, progressive legal notion holds that the truth of the law is not always judged from the application of laws formulated in the law, but the extent to which the law responds to developments in society. To that end, when the law is stuck in answering the community's problem, then here is the need to make a breakthrough (rule breaking). This shows that progressive law enforcement is an effort / process that always seeks truth and justice.Keywords: Law Enforcement, Progressive Law, Substantive Justice

DIALEKTIKA UNIVERSALITAS DAN PARTIKULARITAS HUKUM ISLAM DALAM KONTEKS NEGARA-BANGSA A. Malthuf Siroj
Madania: Jurnal Kajian Keislaman Vol 20, No 2 (2016): DECEMBER
Publisher : IAIN Bengkulu

Dialectical Space between Universalitity and Particularity of Islamic Law in the Context of Nation-State. Taking the relation between “universality” and “particularity” of Islamic law, this article aims to study the way in which the relation takes form and creates dynamics in the life of Muslim societies. However, talking about Muslim societies, we cannot neglect the importance of the nationhood and the nation-state as two entities which conditioned the practices of Islamic legal jurisprudence after the fall of Ottoman Caliphate. This article tries to analyze the dimensions of universality and particularity in the context of nation-states, especially in Indonesia, an examplary major Muslim country in the world. In Indonesia, the formulation of Islamic law in relation to the plural reality of Indonesian context will be shown at a model of Indonesian Fiqh. It stands for universal frame of Islamic law in the certain particularity. In brief, the message of universal Islamic law appears in the context of its particularity

Analisis Hukum Terhadap Kedudukan Ahli Waris Pengganti, Anak Hasil Zina, Dan Anak Hasil Luar Nikah A. Malthuf Siroj; Moh. Zainuddin Sunarto; Ismail Marzuki
TRILOGI: Jurnal Ilmu Teknologi, Kesehatan, dan Humaniora Vol 3, No 1 (2022)
Publisher : Universitas Nurul Jadid

Hukum waris merupakan seperangkat aturan hukum yang mengatur tentang mekanisme pemindahan harta peninggalan pewaris kepada ahli warisnya sesuai dengan bagian masing-masing yang telah ditentukan. Penelitian ini memaparkan secara komprehensif tentang kedudukan dan status ahli waris pengganti, anak hasil zina dan anak hasil luar nikah. Mengingat masih banyak kalangan yang menilai bahwa ketiganya tidak berada dalam posisi sebagai ahli waris. Metode yang digunakan dalam penelitian ini adalah metode yuridis-normatif dengan pendekatan deskriptif analitis. Berdasarkan analisa yang dilakukan diketahui bahwa ahli waris pengganti berdasarkan asas keadilan berhak untuk mendapatkan harta pusaka, namun besaran bagiannya tidak boleh melebihi dari bagian ahli waris yang sederajat dengan yang diganti. Sementara kedudukan anak hasil zina dalam hal waris-mewarisi hanya ada pada nasab ibunya dan keluarga ibunya, tidak pada laki-laki yang menyebabkan lahirnya anak tersebut, namun lembaga yang berwenang dapat menjatuhkan ta’zir dengan mewajibkannya untuk memenuhi kebutuhan anak tersebut dan pemberian harta saat ia meninggal dunia melalui wasiat wajibah. Adapun anak hasil luar kawin statusnya sama dengan anak dari hasil perkawinan yang sah berdasarkan putusan Mahkamah Konsitusi.

Konsep Kemudahan dalam Hukum Perspektif Al Quran dan Hadist A. Malthuf Siroj
JURNAL AT-TURAS Vol 6, No 2 (2019): Hukum Islam dan Moderasi Agama
Publisher : Universitas Nurul Jadid

Every law has its own features and characteristics that reflect its identity and essence, Islamic law is no exception. One of the peculiarities of Islamic law is that it is rabbani (not man-made), comprehensive, easy, realistic, there is no legal imposition beyond human capability, and it's moderate. The characteristics of Islamic law in addition to showing the value of compassion (mercy), also makes the Sharia brought by the Prophet Muhammad always survives and relevant in every place, time and circumstance. Al-Qur'an and Hadith as two main sources of Islamic teachings explain a lot, both explicitly and implicitly, about the principle of ease in law. This is a form of Islamic attention to the situations and conditions experienced by humans that are relatively different in relation to the practice of Islamic teachings. From the two sources of the Shari'a the scholars formulated a number of rules which substantively contained the spirit of ease in law. So that even in difficult and narrow conditions, Islam guarantees its adherents not to come out of the Shari'a frame with an alternative dispensation called rukhshah.Keywords: Ease, law, rukhshah, al-Qur’an, hadith

Hukum Islam sebagai Hukum Progresif A. Malthuf Siroj
JURNAL AT-TURAS Vol 8, No 2 (2021): Hukum dan Pemikiran Islam
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/at-turas.v8i2.1934

Progressive law (hukum progresif) as a discourse emerged as a response to law enforcement in Indonesia which was concerning, because there had been commercialization and legal engineering by a group known as the judicial mafia so that it deviated from Indonesia's ideals as a state of law. It was Prof. Satjipto Rahardjo who initiated progressive law. Conceptually, progressive law wants to restore the function of law so that it is in accordance with its objectives, namely upholding justice and realizing the benefit of humans. Thus, law according to the concept of progressive law must be dedicated to humans, not the other way around, and to realize justice, the law must always develop dynamically, it must not stagnate in the form of a rigid statutory text. This study wants to see whether Islamic law can also be called progressive law. From the results of the study, it was found that conceptually Islamic law can be categorized as progressive law, although not completely, because Islamic law originates from God's divine revelation

Eksistensi Hukum Islam dan Prospeknya di Indonesia A. Malthuf Siroj
JURNAL AT-TURAS Vol 5, No 1 (2018): Hukum Islam dan Tantangan Global
Publisher : Universitas Nurul Jadid

Indonesia as one of the most populated-by-Muslim country has a long historical experience in implementing Islamic law. In each era, the practice of Islamic law differs one another due to the legal politics which influence it. Prior to the Dutch colonialism, Islamic law was prevalent among Muslims with political support from the royal kingdom of Islam such as in Aceh, Palembang, Banjarmasin, Banten, Demak, Jepara, Tuban, Gersik, Ampel and Mataram. Islamic law grew and developed in the midst of society beside adat law. In the Dutch colonial era the policy of the colonial government against Islamic law had its ups and downs in line with the legal theory that emerged at the time. On the one hand, it tends to be accommodative, while confrontational on the other hand. In the era of independence the position of Islamic law became stronger with the enactment of the 1945 Constitution which guaranteed the right of every citizen to embrace religion and practise religious law. In the New Order era, several laws have been enacted, which strengthened the position of Islamic law, especially the Islamic civil law. This tends to develop in the Reform era, marked by strengthening Muslim aspirations and regional autonomy. Consequently, the Islamic law is increasingly practised, though still limited in the field of civil law and Islamic economics. The enforcement of Islamic criminal law in Indonesia still encounter many obstacles both conceptually and legally. This article will examine the existence and the prospect of Islamic law in Indonesia by observing its strengths, weaknesses, opportunities and challenges.

KONTROVERSI MASHLAHAH PERSPEKTIF NAJM AL-DIN AL-THUFI AL-HANBALI A. Malthuf Siroj
JURNAL AT-TURAS Vol 2, No 1 (2015): Hukum Islam dan Isu Gender
Publisher : Universitas Nurul Jadid

Najm al-Din al-Thufi al-Hanbali is a smart, intelligent, productive and brave Islamic Scholars. He was considered as controversial person among his colleagues, because of his views on mashlahah are different from the other scholars of Usul -Fiqh in general. He said that the most important sources of Islamic law are the texts (Al-Quran and Al-Sunnah). It is no problem if both are relevant with mashlahah. However, if they contradict the mashlahah, the solutions that can be taken is prioritizing mashlahah of texts by specification(takhsis), not eliminating texts . At this point Thufi’s thought is considered as controversy. This article will attempt to examine this controversy using argumentative and philosophical approach to be able to point it objectively not tendentiously.

PEMAKSAAN PERKAWINAN DALAM KONTEKS KAJIAN HAK ASASI MANUSIA DAN UNDANG-UNDANG TINDAK PIDANA KEKERASAN SEKSUAL Ismail Marzuki; A Malthuf Siroj
Jurnal Ilmu Hukum Reusam Vol 10, No 2 (2022): REUSAM: Jurnal Ilmu Hukum - November 2022
Publisher : LPPM Universitas Malikussaleh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29103/reusam.v10i2.10444

Penelitian ini berusaha untuk mengkaji hakikat perkawinan paksa dalam berbagai paradigma, khususnya paradigma Hak Asasi Manusia dan Undang-Undang Tindak Pidana Kekerasan Seksual. Hal ini karena praktek perkawinan paksa masih marak terjadi di masyarakat, baik atas nama tradisi maupun ajaran agama tertentu. Metode penelitian yang digunakan ialah metode penelitian yuridis normatif dengan menelusuri dan menganalisa berbagai peraturan, teori dan pandangan dari para ahli hukum yang relevan dengan objek penelitian ini yakni pemaksaan perkawinan. Adapun hasil penelitian menunjukkan bahwa dalam perspektif Hak Asasi Manusia, pemaksaan perkawinan bertentangan dengan prinsip dan nilai kemanusiaan yang diakui dalam sistem hukum nasional dan internasional, khususnya dalam Pasal 10 UU Nomor 39 Tahun 1999 dan Convention on Elimination of All Forms of Discrimination Againts Women (CEDAW) yang menyatakan bahwa perempuan memiliki hak yang sama dengan laki-laki untuk memasuki jenjang perkawinan dan memilih pasangan dengan persetujuan secara bebas dan sepenuhnya. Sedangkan dalam perspektif UU Tindak Pidana Kekerasan Seksual, pemaksaan perkawinan merupakan salah satu jenis delik kekerasan seksual, sehingga terhadap pelaku dapat dikenakan sanksi pidana sesuai dengan Pasal 10 UU Tindak Pidana Kekerasan Seksual.

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