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URGENSI PENGACARA SYARIâ€™AH DALAM PENEGAKAN HUKUM DI INDONESIA (STUDI ANALISIS PARTISIPATORIS SARJANA SYARIâ€™AH DIMASA DATANG) Rosman, Edi
Alhurriyah Vol 16, No 1 (2015): Januari - Juni 2015
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Dalam sejarahnya, advokat sebenarnya sudah dilakukan oleh manusia sejak zaman Romawi, pada waktu itu advokat berada dalam bidang moral dan dianggap sebagai suatu pekerjaan mulia khususnya untuk menolong orang-orang tanpa mengharapkan atau menerima imbalan. Dalam UU No. 18 Tahun 2003 tentang Advokat mengatur mekanisme kerja advokat, di samping memberikan legitimasi juga sebagai rambu-rambu sebagai bentuk kontrol tanggungjawab profesi dan perilaku advokat yang merupakan perkerjaan terhormat dalam mencari keadilan dan penegakan hukum, terutama bagi hak-hak asasi terdakwa. Oleh karena itu pentingnya seorang advokat. Dalam tinjauan hukum Islam adanya kebolehan memberikan kuasa atau wakil kepada advokat. Hal ini merupakan prinsip perwakilan khususnya wakil di muka pengadilan untuk lebih mencerminkan prinsip menegakkan keadilan, karena yang diangkat sebagai wakil atau advokat adalah orang yang profesional dalam menyelesaikan perkara di Pengadilan. Oleh karena itu para penegak keadilan hendaknya menyelesaikan perkara dengan subjektif mungkin agar tercapainya prinsip keadilan sesuai yang dianjurkan dalam syari'at Islam. Dalam perkara di mana para pihak menguasakan kepada seorang kuasa hukum, maka dalam hal ini Hakim bisa memutuskan perkara secara objektif sebab kuasa tersebut adalah orang yang memang profesinya dalam bidang hukum.Disisi lain Fakultas syariâ€™ah sebagai perguruan Tinggi yang outputnya diharapkan dapat memproyeksikan output (Sarjana syariâ€™ah) yang siap pakai dan layak dengan mendesain pola dan pendidikan hukum yang relevan dengan dinamisasi sosial masyarakat Indonesia sekarang dan masa datang. Penegakan Hukum di Indonesia dalam segala proses dan tingkatnya dengan berbagai permasalahannya menunggu partisipasi Sarjana Syariâ€™ah yang khususnya Advokat Syariâ€™ah untuk mengubah wajah dan jagat penegakan hukum di Indonesia.

KeKerasan dalam rumah Tangga dalam Perspektif huKum Positif dan Hukum Islam Rosman, Edi
Alhurriyah Vol 13, No 2 (2012): Juli - Desember 2012
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Violence takes never place in human life. But it, remains a social reality. Violence occurs in the private and the public. In the private sphere is called the domestic violence (domestic violence/KDRT). Attracting private problems into public space and confirm the existence of state laws criminalizing indicate. Criminalization of domestic violence policy is a form of protection by the state in each of its citizens. Efforts to eliminate domestic violence UUPKDRT delivery rules. The rules are there aspects of criminal and civil. The collapse of the bulkhead in criminal and civil domestic violence indicate a paradigmatic shift. To achieve the above goal, the research done by the specification is descriptive analytical research. The method used approach is the approach of juridical normative and comparative. Tehknik data collection is done through the study of documents or literature which is the main data, and then to the data collected, analyzed by the method of analysis indukatif , deductive and comparative. These results indicate that the nature of the offense and conviction of the positive law have similarities and differences with the Islamic law in the context of comparative law. The nature of crime and punishment is not vengeance or pengimbalan only but also to protect the interests of society. The difference with Islamic law, is to realize the ideals of the law / Shariâ€™a, with meaning to realize the benefit of society in the midst of a preventive (mawaniâ€™), taâ€™dib (coaching) with penjeraan (zawajir) based on the values syarâ€™i. This is the uniqueness of Islamic Criminal dikhotomik not and did not oppose the spiritual dimension values / divinity. Formulation of criminal sanctions in UUPKDRT no different from other laws. At this level looks urgency of criminal reform. Reform approach that used a global approach and policy. In addition to the above two approaches are commonly used, also, the religious approach. Thirdoriented approach to doing deals with the means of construction and reconstruction of national law deals with the means of Islamic law (fiqh) is characterized by Indonesia. Paradigmatic one bid, conceptual and theoretical generated by this paper is an update that has a paradigm of Pancasila, the purification of the criminal law with an critical integrative theory.

Paradigma Sosiologi Hukum Keluarga Islam di Indonesia (Rekonstruksi Paradigma Integratif Kritis) Rosman, Edi
Al-Manahij: Jurnal Kajian Hukum Islam Vol 9 No 1 (2015)
Publisher : Fakultas Syariah IAIN Purwokerto

Tulisan ini bermaksud menjelaskan tentang tawaran rekonstruksi paradigma hukum Keluarga Islam di Indonesia. Hukum Keluarga Islam merupakan representasi dari Hukum Islam secara keseluruhan yang telah berkembang dan dikembangkan berdasarkan paradigma klasik yang literalistik. Kemapanan paradigma literalistik sering digoyahkan oleh paradigma kontemporer yang liberalistik. Konflik paradigmatik berimplikasi pada terjadinya disparitas antara hukum normatif dan empiris serta hilangnya aktualitas hukum keluarga Islam itu sendiri. Abnormalitas dan terjadinya kondisi konflik yang diawali dengan adanya anomali menuntut adanya revolusi pengetahuan. Revolusi pengetahuan menstimulasi lahirnya paradigma baru, yaitu paradigma integralistik kritis. Paradigma integralistik kritis yang dimaksud adalah dengan mendasari paradigma fakta sosial, defenisi sosial, dan paradigma perilaku sosial dengan nilai teologis Islam.

Politik Hukum Pidana Indonesia: Analisis Korelasi Siyasah Syarâ€™iyah dan Pencegahan Korupsi Rosman, Edi; Alfin, Aidil; Bustamar, Bustamar
Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019)
Publisher : Fakultas Syariah IAIN Purwokerto

Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The stateâ€™s treatment of corruption is part of the legal policies of the country. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyÄsah syarâ€™iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyÄsah syarâ€™iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyÄsah syarâ€™iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyÄsah syarâ€™iyyah is the main solution in efforts to prevent corruption.

Mahram for Women Hajj Pilgrims: Analysis of ‘illat and Development of Mahram Meaning Busyro Busyro; Ismail Ismail; Fajrul Wadi; Adlan Sanur Tarihoran; Edi Rosman
Madania: Jurnal Kajian Keislaman Vol 24, No 2 (2020): DECEMBER
Publisher : IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/madania.v24i2.2926

Discussion of the obligations of mahram for women in carrying out the pilgrimage has been discussed since the period of classical scholars to modern age. In fact, for women the pilgrimage is a means of jihad for them. Various thoughts have been put forward by scholars to interpret the Hadith about mahram, starting from textual understanding, which still requires mahram, to the discovery of ‘illat. This last understanding leads to the conclusion that having mahram is no longer necessary because the security as ‘illat can be realized. It is in this connection that this paper aims to compromise between textual understanding and the study of ‘illat so that it can be a solution for women pilgrims. This study used a descriptive analytical method with ‘illat study approach. The results showed that security for women pilgrims can be realized by using the meaning of mahram in terms of language, namely people who are forbidden to marry each other, so that fellow women is also a mahram. Therefore, their departure together with other women can realize the demands of nash without leaving nash textually.Perbincangan kewajiban mahram bagi perempuan dalam melaksanakan perjalanan haji sudah dibicarakan sejak periode ulama klasik sampai kontemporer. Bahkan, bagi seorang perempuan ibadah haji merupakan sarana jihad bagi mereka. Berbagai pemikiran dikemukakan oleh ulama untuk memaknai hadis tentang mahram, mulai dari pemahaman tekstual, yang masih tetap mewajibkan bermahram, sampai kepada penemuan ‘illat. Pemahaman terakhir ini membawa kepada kesimpulan bahwa bermahram tidak diperlukan lagi karena keamanan sebagai ‘illat sudah dapat direalisasikan. Dalam kaitan inilah tulisan ini bertujuan mengkompromikan antara pemahaman tekstual dengan kajian ‘illat agar bisa menjadi solusi bagi jamaah haji perempuan. Penelitian ini menggunakan metode deskripstif analitis dengan pendekatan kajian ‘illat. Hasil penelitian menunjukkan bahwa keamanan bagi jamaah haji perempuan dapat terealisir dengan menggunakan makna mahram dari segi bahasa, yaitu orang-orang yang haram saling menikah, maka sesama perempuan juga termasuk mahram. Oleh karena itu kepergian mereka bersama-sama dengan perempuan lainnya sudah dapat merealisasikan tuntutan nash tanpa meninggalkan nash secara tekstual.

LEGISLASI HUKUM ISLAM DI INDONESIA (Sejarah Dan Relevansi Praktis Pembaharuan Hukum Nasional) Edi Rosman
Alhurriyah Vol 1, No 1 (2016): Januari - Juni 2016
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

This paper portray the importance of the legislative process and the history of the development and renewal of Islamic law in Indonesia. The importance of legislation is because Islamic law in the form of Shariah and fiqh can not be implemented due to various factor. One factor that makes it difficult to be implemented is the dominance of the diversity of Fiqh Mahzab as well as another factors. In its historical records, some already implemented in the Religious Court, within certain limits. Religious Courts will not fully implement shari'ah and fiqh if its not regulated in the form of laws as written law. Islamic law Maslahah that has been enacted will engender multi maslahah. To reduce the diversity of mazhab fiqh, not only with the judicial process, but also with the process of legislation that will create legal unification,legal certainty and its emplementation can be enforced through state institutions. Social change will be realized if the Islamic law enacted relevant to social needs.

Judge Consideration on Nominal Determination Iddah and Mut'ah Lives in Epistemological Review M. Yanis Saputra; Edi Rosman
Alhurriyah Vol 6, No 1 (2021): January - June 2021
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v6i1.4018

Determination of iddah and mut'ah living is a manifestation of one of the cases that must be resolved by a judge who comes to him by bringing justice to the parties. Of course, this cannot be separated from how a judge deeply examines the existing problems with his considerations. The purpose of this study is to find out how the judge's considerations in determining the nominal iddah and mut'ah income for the wife whom her husband divorces in a case, then how is the judge's consideration in determining the nominal iddah and mut'ah income when viewed epistemologically. The research method that the author does is to use empirical normative research methods with a qualitative approach. Based on the research results that the author did, there are at least 7 (seven) things that the judge can consider in determining the nominal iddah and mut'ah living. However, what if, in a case, all the things considered are in one case? Of course, a judge must choose his considerations, which should come first, the interests of the wife or husband. Therefore, it takes wisdom and wisdom from a judge in deciding while still realizing a sense of justice for the parties. Penentuan nafkah iddah dan mut’ah merupakan wujud dari salah satu perkara yang harus diselesaikan seorang hakim yang datang padanya dengan mewujudkan keadilan kepada para pihak. Hal ini, tentu, tidak terlepas dari bagaimana seorang hakim mengkaji lebih dalam terkait permasalahan yang ada dengan pertimbangan-pertimbangannya. Tujuan dari penelitian ini adalah untuk mengetahui bagaimana pertimbangan hakim dalam menentukan nominal nafkah iddah dan mut’ah bagi istri yang diceraikan suaminya pada suatu kasus. Kemudian bagaimana tinjauan epistemologi terkait dengan pertimbangan hakim dalam menentukan nominal nafkah iddah dan mut’ah. Adapun metode penelitian yang penulis lakukan adalah dengan menggunakan metode penelitian normatif empiris dengan pendekatan kualitatif. Berdasarkan hasil penelitian yang penulis lakukan, setidaknya ada 7 (tujuh) hal yang dapat dijadikan pertimbangan hakim dalam menentukan nominal nafkah iddah dan mut’ah. Namun bagaimana bila semua hal yang dipertimbangkan tersebut ada dalam satu kasus, tentu seorang hakim harus mampu memilih pertimbangannya, mana yang harus didahulukan, kepentingan istri atau suami. Oleh karena itu, memang dibutuhkan kearifan dan kebijaksanaan dari seorang hakim dalam menjatuhkan putusan dengan tetap mewujudkan rasa keadilan bagi para pihak.

POLITIK HUKUM ISLAM DI INDONESIA (KAJIAN REFORMASI HUKUM DALAM KERANGKA PEMIKIRAN IBNU TAIMIYAH) Edi Rosman
Alhurriyah Vol 2, No 1 (2017): Januari - Juni 2017
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Islam and Indonesia are two unseparated parts. The born and the existence of Republic of Indonesia was a big result of the community of the nation and Islam has taken the biggest part of it. Islamic political views and Islamic community with all of their problems are the historical richness that could not be forgetten. Nowadays, this Nation still needs the participation of Islamic political views and actors as majority. However, why they are important? How is the correlation between the actual Islamic political situations in Indonesia with the Islamic political views of Ibn Taimiyah as the most popular Islamic scolars all the time. In Indonesia Islamic have important role in politic because actually, this Nation will be never founded without His bless. As the consequences, all of the Indonesian Moslem people should participate in any aspects such as in politic to build this Country as the expression of thankfulness. Islamic politic act and Islamic law, at present and future, will be an accordance each other if they are formulated in Islamic univesiality frame. The term “Islam rahmatan lil’ alamin” (in English means ‘the boon of the universe’) interpreted as the plurality of Indonesia. Ibn Taimiyah as the Islamic scholars who has born in modern age has political framework that aligned with Indonesia political views. The law reformation may be enforced if this Nation has good and clean government (wilâyat al-shâlih). The good and clean government is the trusted government that runs the Nation conforms to the mandate of the people and the constitution of the Nation. Islam dan Indonesia adalah dua hal yang tidak dapat dipisahkan. Lahir, berdirinya dan masih eksisnya Negara Kesatuan Republik Indonesia merupakan hasil perjuangan umat Islam bersama-sama dengan komponen bangsa lainnya. Dalam kontek tersebut, politik Islam dan Umat Islam dengan berbagai dinamikanya menjadi kekayaan historis yang tidak boleh dilupakan. Saat inipun, Negara Kesatuan Repoblik Indonesia sangat membutuhkan partisipasi politik Umat Islam yang secara kuantitatif masih mayoritas. Mengapa pentingnya peran politik umat Islam? Dan bagaimana politik hukum Islam saat ini dan dimasa yang datang jika dilihat dari kerangka berpikirnya Ibnu Taimiyah?. Pentingnya politik umat Islam ialah karena Negara ini lahir atas berkat Rahmat Allah SWT. Sebagai konsekuensinya, Umat Islam wajib bersyukur dengan berpartisipasi aktif dalam berbagai bidang dan tidak terkecuali dalam bidang politik. Politik Islam dan Hukum Islam sekarang dan dimasa yang akan datang akan senafas dengan keindonesiaan jika diformulasikan dalam bingkai universalitas Islam itu sendiri. Islam rahmatan lil ‘alamin diterjemahkan dalam pluralitas keindonesiaan. Ibnu Taimiyah sebagai seorang Ulama yang lahir di Abad Modern ini, memiliki kerangka berpikir politik yang selaras dan cocok dengan dinamika, kontekstual dan fundamental politik hukum Islam di Indonesia. Reformasi Hukum (isti’malul Ishlah) akan dapat dilaksanakan jika Negara ini memiliki pemerintah yang baik (wilayatus shalih). Pemerintah yang baik adalah pemerintah yang melaksanakan amanah kenegaraan sesuai dengan amanat yang diberikan oleh rakyat dan Undang-undang Dasar.

Paradigma Sosiologi Hukum Keluarga Islam di Indonesia (Rekonstruksi Paradigma Integratif Kritis) Edi Rosman
Alhurriyah Vol 14, No 1 (2013): Januari - Juni 2013
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

This paper intends to describe the reconstruction paradigm offers family law of Islam in Indonesia. Islamic Family Law is a representation of the overall Islamic law that has grown and developed based on the classic paradigm literalistik. Reliability paradigm literalistik often swayed by the paradigm of contemporary liberal. Conflict paradigmatic implications for disparity between empirical and normative law and Islamic family law actuality the loss itself. Abnormalities and the condition of the conflict that began with the anomaly requires a knowledge revolution. Revolution stimulated the birth of a new paradigm of knowledge, which is critical integrative paradigm. Paradigm is a critical integrative paradigm underlying social facts, social definitions and paradigms of social behavior with Islamic theological value.

IMAM KAMPUANG SEBAGAI WALI HAKIM: Analisis Terhadap Putusan Pengadilan Agama Talu Nomor 502/Pdt.G/2011/PA Tentang Itsbat Nikah Abdul Alim; Edi Rosman
Alhurriyah Vol 3, No 2 (2018): Juli - Desember 2018
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.

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