Articles
<![CDATA[Legal Protection and the Problem of Accessibility for Diffable: A Comparative Study between Islamic Law and Indonesian Law ]]>
<![CDATA[Sopyan, Yayan]]>
<![CDATA[ Mazahib VOLUME 18, ISSUE 2, DECEMBER 2019 ]]>
Publisher : <![CDATA[IAIN Samarinda ]]>
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DOI: 10.21093/mj.v18i2.1994
<![CDATA[As a Nation of Laws, every citizen is guaranteed to their freedom, being admitted and protected to their dignity, and also possesses the same position in the presence of law. Indonesia acknowledges and protects the human rights of its citizens without differentiating their background as enshrined in the 1945 Constitution. Part of Indonesian citizens is diffable (different in ability) group and they are supposed to have the same rights, responsibility, and positions as others. However, they have physical and psychological limitations and are considered to have difficulties to access public facilities without giving them the proper access. Accessibility is an important role to actualize the parity of opportunities in every aspect of life. It is an easiness provided for diffable people to achieve the same chance. In Islam, the issue of diffability has been discussed too which is drawn from the Qur’an and Hadith as the major source of Sharia. This article aims to point out the intersection between Islamic law and Indonesian law in providing concerns towards diffable people to obtain their rights and to observe how the legal protection to accessibility for diffable has been implemented. It finds that in the normative order, both Islamic and Indonesian law have provided adequate attention and protection for diffable people. Nevertheless, the means to provide access for them is yet to be optimal. The causes are: inconsistency to properly implement the law, incomplete facilities, and the unfriendly behavior and culture towards people with disabilities.Keywords: Islamic Law, Indonesian Law, Diffable, Accessibility]]>
<![CDATA[Bias Gender Dalam Perceraian (Studi Perbandingan antara Talak dan Cerai Gugat) ]]>
<![CDATA[Sopyan, Yayan]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 3 No. 2 (2004) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2004.32.219-230
<![CDATA[Islam respects the existence of marriage institutions and terms marriage as a strong bound (misthaqan ghaliza) that has to be looked after. However, Islam allows married couples who have some reasonable arguments to get a divorce albeit this is not a preferable deed. InIslam, divorce could be initiated by either husband (talaq) or wife (khulu'). This article is an attempt at discussing the question of divorce in Islam, focusing on the issues of talaq and khulu'. It then discusses how the divorce proceedings are implemented at Religious Courts in Indonesia.]]>
<![CDATA[Marriage with Same Tribes in the Customary Law of Minangkabau Batipuh Ateh (A Legal Anthropology Approach) ]]>
<![CDATA[Sopyan, Yayan]]>;
<![CDATA[Suryani, Helma]]>
<![CDATA[ Jurnal Hukum Islam Vol 18 No 2 (2020) ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jhi.v18i2.3262
<![CDATA[This paper explores the causes of the prohibition of ethnic marriage in Minang Batipuh Ateh. This legal anthropological research uses a qualitative approach. Information and data are obtained by observation, interviews and literary studies. Informants were selected purposive and developed using the Snowball method. The analysis used an interactive model. The results showed that, the prohibition of tribal marriages in Minang Batipuh Ateh aims to restore the disturbed balance due to violations committed by a person and to maintain the existence of the culture and lineage of the Minang tribe based on matrilineal. Apart from that, the prohibition of inter-ethnic and ethnic marriages in Batipuh Ateh, because: 1) maintaining and preserving customary law; 2) limiting associations; 3) give birth to quality offspring; 4) does not interfere with children's psychology; 5) do not lose their customary rights, and 6) customary payment sanctions. Sanctions for violations of tribal marriages in Batipuh Ateh are: 1) the perpetrator was expelled from Nagari 2) the penalty imposed on Ninik-Mamak by paying a fine; 3) thrown away according to custom, or discarded saro, and 4) excluded from social interactions. Therefore, the permissibility of tribal marriages originating from different Nagari is a solution provided by traditional leaders, as an answer to the changing times, and accommodation to the view of Islamic marriage law, although with strict conditions, to maintain the existence of customary law.]]>
<![CDATA[Urgency of Legal Pluralism Study for Students of Sharia and Law Faculty After Changes of Academic Degree ]]>
<![CDATA[Sopyan, Yayan]]>
<![CDATA[ De Jure: Jurnal Hukum dan Syari'ah Vol 12, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j-fsh.v12i2.10186
<![CDATA[Abstract: Changes in Academic Degrees through Regulation of the Minister of Religion No. 33 of 2016 from Bachelor of Islamic Law to Bachelor of Law must be taken seriously by making concrete efforts to improve the quality of graduates. This regulation responds to the demands of a competitive job market. The consequence is that graduates of the Faculty of Sharia and Law have just not academic skills in the fields of Sharia and law at the same time but also have legal proficiency in the form of sensitivity to the value of justice that lives in society. Globalization accelerates social interaction. Indonesia is inevitably a plural country in which various legal systems are practiced, from customary law, religious law, national law, and international law. This study aims to analyze the reasons for the importance of legal pluralism studies taught to students of the Faculty of Sharia and law. This type of research is explanative and exploratory research. The results of this study indicate that the study of legal pluralism in the Faculty of Sharia and Law is still minimal and only inserted in certain sub-subjects. Even though the existence of this legal pluralism course is very urgent so that students have a sensitivity to the sense of justice that is the essence of law graduates, the implementation of it, legal pluralism must be an independent course or inserted into several relevant subjects.Keywords: Legal-Pluralism; Change of Bachelor's Degree; improving the quality of graduatesAbstrak: Perubahan Gelar Akademik melalui Peraturan Menteri Agama No 33 tahun 2016 dari Sarjana Hukum Islam menjadi Sarjana Hukum harus ditangapi dengan serius dengan melakukan upaya kongkret untuk meningkatkan mutu lulusan. Peraturan ini merespon dari tuntutan pasar kerja yang kompetitif. Konsekuensinya adalah lulusan Fakultas Syariah dan Hukum bukan saja memiliki kemampuan akademik dibidang ilmu Syariah dan ilmu hukum sekaligus, tetapi juga memiliki kemahiran hukum berupa kepekaan terhadap nilai keadilan yang hidup di masyarakat. Globalisasi mempercepat terjadinya interaksi sosial. Tidak dapat dielakkan bahwa Indonesia merupakan negara plural yang didalamnya dipraktikkan berbagai system hukum mulai dari hukum adat, hukum agama, hukum nasional, dan hukum internasional. Penelitian ini bertujuan untuk menganalisis alasan-alasan pentingnya kajian pluralism hukum diajarkan kepada mahasiswa Fakultas Syariah dan hukum. Jenis penelitian ini merupakan penelitian eksplanatif dan juga eksploratif. Hasil penelitian ini menunjukkan bahwa kajian pluralism hukum di Fakultas Syariah dan Hukum masih minim dan hanya disisipkan dalam sub-matakuliah tertentu. Padahal keberadaan matakuliah legal pluralism ini sangat urgen agar mahasiswa memiliki kepekaan terhadap rasa keadilan yang menjadi esensi dari sarjana hukum. Dalam implementasinya, pluralism hukum harus menjadi matakuliah yang mandiri, atau disisipkan pada beberapa matakuliah yang relevan. Kata Kunci: Pluralisme Hukum, Perubahan Gelar Sarjana, peningkatan mutu lulusan.]]>
<![CDATA[Perlindungan Hukum Terhadap Pemegang Hak Atas Merek Skin Care Skin1004 atas Penjualan Produk Kemasan (Share In Jar) ]]>
<![CDATA[Almira Mey Theda]]>;
<![CDATA[Yayan Sopyan]]>;
<![CDATA[Nisrina Mutiara Dewi]]>
<![CDATA[ JOURNAL of LEGAL RESEARCH Vol 2, No 3 (2020) ]]>
Publisher : <![CDATA[Faculty of Sharia and Law State Islamic University Syarif Hidayatullah Jakarta ]]>
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DOI: 10.15408/jlr.v2i3.18650
<![CDATA[ABSTRAK Studi ini bertujuan untuk mengetahui, mendeskripsikan, dan memberi pengetahuan bagaimana bentuk perlindungan hukum bagi PT. Skin 1004 Indonesia sebagai pemegang hak atas merek skin care Skin1004 asal negara Korea terhadap penjualan produk kemasan (share in jar) merek Skin1004 serta akibat hukum yang diterima penjual dari hasil penjualan produk kemasan (share in jar) terhadap merek Skin1004.Penelitian ini menggunakan jenis penelitian kualitatif dengan menggabungkan pendekatan normatif dengan perundang-undangan (statute approach). Pendekatan perundang-undangan pada Undang-Undang Nomor 20 Tahun 2016 tentang Merek dan Indikasi Geografis, Undang-Undang Nomor 36 Tahun 2009 tentang Kesehatan, Peraturan Pemerintah Republik Indonesia Nomor 27 Tahun 1998 tentang Pengamanan Sediaan Farmasi dan Alat Kesehatan dan Peraturan Presiden Republik Indonesia Nomor 80 Tahun 2017 tentang Badan Pengawas Obat dan Makanan dan peraturan-peraturan tersebut dikaitkan atas permasalahan hukum yang timbul di masyarakat, yaitu perlindungan hukum bagi pemegang hak atas merek Skin1004.Hasil penelitian ini menujukan bahwa penanganan kasus penjualan produk kemasan (share in jar) menggunakan merek Skin1004 terjadi kekosongan perangkat hukum. Hal tersebut menyebabkan tidak ada aturan hukum yang secara spesifik melanggar peredaran produk kemasan (share in jar) menggunakan merek Skin1004 di kalangan masyarakat. Sehingga hal tersebut menyebabkan kebingungan masyarakat terkait kualitas produk skin care merek Skin1004. Sedangkan menurut Badan Pengawas Obat dan Makanan (BPOM) dalam Laporan tahun 2018 bahwa Badan Pengawas Obat dan Makanan (BPOM) telah menjadikan peredaran produk kemasan (share in jar) sebagai kajian kejahatan obat dan makanan. Sehingga apabila terdapat penggunaan terhadap merek Skin1004 pada produk kemasan (share in jar) tanpa adanya izin dari pemilik merek yang sah, maka pemilik merek Skin1004 tidak memiliki kewajiban untuk bertanggung jawab apabila terdapat kerugian yang dialami konsumen yang mengkonsumsi produk kemasan (share in jar) tersebut. Kata Kunci :Perlindungan Merek, Skin1004, Share In Jar]]>
<![CDATA[Degradation of Customary Inheritance Law in the Sai Batin Lampung Tribe ]]>
<![CDATA[Yayan Sopyan]]>;
<![CDATA[Nusirwan Nusirwan]]>;
<![CDATA[Isnawati Rais]]>;
<![CDATA[Asmawi Aswawi]]>
<![CDATA[ al-'adalah Vol 17, No 2 (2020): al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v17i2.7137
<![CDATA[The Sai Batin indigenous people use the “jujur” form of marriage the male majorate inheritance system, a system in which the oldest son is entitled to all inheritance and is the successor of their descendants. So strong is the position of sons in the family that if a family does not have a son, then the family is considered as having no or broken offspring. For this reason, in the Sai Batin kinship system, the adoption of a son, either from an internal or external family, is an alternative solution. This research is qualitative research using the Islamic Law Anthropology approach. In the data collection stage, the writer used the dept-interview technique combined with a survey. This research concludes that although most of the Sai Batin tribes still adhere to the customary inheritance system, however, there has been a tendency to no longer use customary law, especially in matters of inheritance, because it is considered unfair. This is indicated by the tendency of parents to bequeath property to all their children through a grant mechanism or to distribute inheritance based on Islamic inheritance law. This change is influenced by many factors, including the most dominant factors are education, economy, and social interaction.]]>
<![CDATA[CORPORATE SOCIAL RESPONSIBILITY (CSR) SEBAGAI IMPLEMENTASI FIKIH SOSIAL UNTUK PEMBERDAYAAN MASYARAKAT ]]>
<![CDATA[Yayan Sopyan]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 14, No 1 (2014) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v17i1.1253
<![CDATA[Corporate Social Responsibility (CSR) as an Implementation of Social Fiqh to Empower Society. Corporate Social Responsibility (CSR) is the responsibility of businesses in their undertakings. CSR in the perspective of social fiqh is no only position as an obligation of business that must be there as a part of social life. The government must support business in implementing CSR from voluntary to mandatory requirements so that the existence of CSR can be felt in reality by society. Optimisation of the CSR function in the supporting the success of development can be undertaken by synergising three potentials, namely tertiary education institutions who have the science, sufficient technology and human resources; government who has the space, society and development plans as well as businesses who possess CSR funding.DOI: 10.15408/ajis.v14i1.1253]]>
<![CDATA[Sulūk al-Qāḍī: Muqāranah Bayna Mafhūm al-Māwardī fī Kitāb Adab al-Qāḍī wa Qawā’id Sulūk al-Qaḍa fī Indūnīsiyā ]]>
<![CDATA[Yayan Sopyan]]>;
<![CDATA[Syamsudin Syamsudin]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 21, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v21i2.19671
<![CDATA[This study compares the Judicial Code of Conduct formulated by the Supreme Court of Indonesia and the classical Islamic jurisprudence using the case of the book of Adab al-Qāḍī by Al-Māwardī. The study uses a comparative legal approach to see how these two concepts discuss the integrity of judges. This study found that the Judicial Code of Conduct in Indonesia comes from Islamic law, which Al-Māwardī also uses. The Judicial Code of Conduct concept in Indonesia is in line with the theory of moral idealism, which views humans as moral beings who serve as guidelines for human attitudes and behavior. This is in line with the idea of the unity of the relationship between law and morality. Not all Code of Judicial Ethics in the book "Adab al-Qāḍī " is relevant in Indonesia. However, it cannot be ignored the importance of this book as one of the references in preparing the Judicial Code of Conduct in Indonesia. Abstrak: Penelitian ini membandingkan Kode Etik Peradilan yang dirumuskan oleh Mahkamah Agung Indonesia dan yurisprudensi Islam klasik yang berdasar kitab Adabu al-Qāḍī karya Al-Māwardī. Kajian ini menggunakan pendekatan hukum komparatif untuk melihat bagaimana kedua konsep tersebut membahas integritas hakim. Kajian ini menemukan bahwa Kode Etik Peradilan di Indonesia bersumber dari hukum Islam, yang juga digunakan oleh Al-Māwardī. Konsep Kode Etik Peradilan di Indonesia sejalan dengan teori idealisme moral yang memandang manusia sebagai makhluk bermoral yang menjadi pedoman sikap dan perilaku manusia. Hal ini sejalan dengan gagasan kesatuan hubungan antara hukum dan moralitas. Adapun Kode Etik Peradilan yang terdapat dalam Adab al-Qāḍī tidak semuanya relevan untuk diterapkan di Indonesia. Namun demikian, buku ini tetap penting untuk dijadikan salah satu acuan dalam penyusunan Kode Etik Peradilan di Indonesia.]]>
<![CDATA[Measuring Human Rights and Islamicity of Indonesian Anti-Terrorism Law ]]>
<![CDATA[Asmawi Asmawi]]>;
<![CDATA[Yayan Sopyan]]>;
<![CDATA[Mujar Ibn Syarif]]>;
<![CDATA[Isnawati Rais]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v19i2.13898
<![CDATA[This study focuses on the problem of the extent to which human rights and islamicity (Islamic law norms) are accommodated within Indonesian anti-terrorism law (Law No. 5 of 2018). The study uses a qualitative approach with a documentary study in data collection. The result shows that Law No. 5 of 2018 has threatened human rights in some issues. This is indicated by certain matters including arrest, detention, capital punishment, interception, and revocation of citizenship. Meanwhile, the islamicity of Law No. 5 of 2018 is open to interpretation and reinterpretation. The study of measuring human rights and islamicity of Law No. 5 of 2018 has a significant contribution to the substantive implementation of Islamic criminal law in the context of Indonesianness, as well as modernity, which also means the implementation of Islamic law and human rights at once.]]>
<![CDATA[Nyabek Toloh; Traditional Bid in Madura Culture a review of Sociology of Islamic Law) ]]>
<![CDATA[Yayan Sopyan]]>;
<![CDATA[Muhammad Shofwan Nidzami]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 18, No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v18i2.9015
<![CDATA[Indonesia is a country built on the pillars of diversity, in terms of ethnicity, culture, custom, and religion. Indonesian society is also known as a religious society, with religious values in various aspects of life. However, Indonesia is not a religious country, nor a secular country. If for Indonesians, religion is not their main purpose, then, it is a part of their life.There has been a smooth cohesion between religion and tradition in Indonesia. One of the examples is the tradition of Nyabek Toloh in Madura, which is a marriage proposal tradition. This paper examines the practice of nyabek toloh in Romben Guna village, Dungkek Region, Sumenep-Madura. The purposes of nyabek toloh are to symbolize the establishment of a relationship between the family of a male and female fiancé; to show the responsibility of a man to a woman by giving toloh; to maintain man’s dignity, and to maintain the tradition of sangkolan (elders). Conducting nyabek toloh is a must in abhakalan (marriage proposal); the absence of nyabek toloh will lead to the cancellation of abhakalan.]]>
