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All Journal Jurnal Darussalam : Pemikiran Hukum Tata Negara dan Perbandingan Mazhab Al-Muqaronah:Jurnal Perbandingan Madzhab dan Hukum
Karuniawan, Fathony
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Humanities Law, Crime, Criminology & Criminal Justice Social Sciences

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POLITIK HUKUM DALAM PENANGANAN DAN PEMBERANTASAN TINDAK PIDANA TERORISME DI INDONESIA Karuniawan, Fathony
JURNAL DARUSSALAM: Pemikiran Hukum Tata Negara dan Perbandingan Mazhab Vol. 3 No. 1 (2023): Jurnal Darussalam: Pemikiran Hukum Ketatanegaraan dan Perbandingan Mazhab
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/jd.v3i1.40

Abstract

Politik hukum mempunyai peran penting dalam tegaknya hukum yang berlaku saat ini, maka adanya penerapan aturan hukum mana yang diberlakukan, dicabut atau diperbaharui sehingga memberikan kejelasan langkah-langkah yang diambil dalam menanggulangi kejahatan terorisme dan dapat meningkatkan fungsi serta kinerja instansi yang ada. Tindak pidana terorisme merupakan salah satu bentuk tindak pidana atau kejahatan terhadap kemanusiaan (crime against humanity) dan peradaban serta merupakan salah satu ancaman serius terhadap kedaulaatan setiap negara karena terorisme merupakan tindak pidana baik yang berskala nasional maupun yang berskala internasional yang melintasi batas-batas negara (transnational crime) dan mempunyai jaringan yang luas, terorganisir bersifat global dan merupakan kejahatan yang tergolong luar biasa (extra ordinary crime), dapat mengancam perdamaian, keamanan nasional dan internasional serta merugikan kesejahteraan masyarakat, sehingga perlu dilakukan pencegahan dan pemberantasan secara berencana dan berkesinambungan. Oleh karena itulah dibutuhkan aturan khusus mengenai pemberantasan tindak pidana terorisme di Indonesia.
KOMPARATIF PEMIKIRAN IMAM HAMBALI DAN IMAM SYAFI’I TERHADAP IDAH WANITA AKIBAT CERAI KHULU’ Karuniawan, Fathony; Nuriskandar, Lalu Hendri; Hardiyatullah, Hardiyatullah
Al-Muqaronah: Jurnal Perbandingan Mazhab dan Hukum Vol. 2 No. 2 (2023): Al-Muqaronah : Jurnal Perbandingan Madzhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v2i2.116

Abstract

Khulu' is one of the marriage breakers, as a result of this khulu' divorce causes another legal event, namely the provision of Idah for a woman. According to Imam Hambali's opinion that Idah khulu' is enough with 1 quru khulu' is not divorce is that Allah SWT. stipulates that there are three legal consequences of divorce after dukhul and not divorced three times, and the legal consequences are contrary to the legal consequences of khulu': The husband has the right to refer to his wife as long as she is in Idah, Divorce is three times, so it is not lawful to remarry after the woman has been divorced three times, except if she has married another man and has been mixed, Idah is three times pure. As for according to Imam Shafi'i in the book Al-Umm, Khulu is divorce, As for khulu' which is considered as divorce according to Imam Shafi'i is, when the husband accepts his wife's khulu while intending divorce without intending the amount, then this khulu is a divorce that does not give opportunity for the husband to consult, because this is a kind of buying and selling, it is not allowed for the husband to control his wife's property even the wife has more right to the property. The same is true when the husband says lafazhleisure(separate) orsaraah(dismissal), then this is also considered as divorce even if it is not intended and idah khulu' is like divorce that is 3 times quru/menstruation. The relevance of Imam Hambali's thinking at the present time where idah kulu' is enough with 1 time quru, this is supported by the increasingly advanced technology nowadays that can quickly find out whether a woman's uterus is clean or not with tools such as test packs, USG. While Imam Syafi'i, the relevance of idah khulu' in today's times is not only about cleaning the womb, but idah khulu' 3 times quru holds a health benefit for women. Keywords: Women's Iddah, Divorce Khulu'
PERNIKAHAN BEDA AGAMA DI INDONESIA DITINJAU DARI HUKUM ISLAM DAN HAK ASASI MANUSIA (HAM) Karuniawan, Fathony; Adnan, Idul; Nuriskandar, Lalu Hendri
Al-Muqaronah: Jurnal Perbandingan Mazhab dan Hukum Vol. 1 No. 2 (2022): Al-Muqaronah : Jurnal Perbandingan Madzhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v1i2.117

Abstract

According to Islamic law, interfaith marriages are not permitted because they involve differences in faith. Based on the MUI fatwa Number: 4/MUNAS VII/MU/8/2005 which was issued as a result of the Second National Deliberation on 26 May to 1 June 1980 which determined that marriage between different religions is haram, the reasons are: a. Al-Qur'an Surah Al-Baqarah verse 221 explains that it is forbidden for Muslim men to marry non-Muslim women until they become believers. Apart from that, it also explains that it is forbidden for guardians to marry women under their responsibility to non-Muslim men. b. Al-Quran Surah Al-Mumtahanah verse 10 explains that believing men should not maintain their marriages with non-Muslim women, as well as non-Muslim women should be returned to Muslim men, because their marriages are forbidden by Allah. c. Al-Qur'an Surah Al-Tahrim verse 6 commands believers to guard and protect themselves and their families from the fire of hell. d. The words of the Prophet Muhammad SAW narrated by Imam Al-Tabarani taught that marriage is half of the teachings of religion. And we are instructed to be careful of the rest. e. The words of the Prophet Muhammad SAW narrated by Ibn. Al-Sura'i who taught about the importance of teaching religious education for parents to their children. Law Number 39 of 1999 concerning Human Rights in Indonesia, there is an explanation about freedom of religion, there is also freedom to marry and continue offspring, as stated in Article 10 paragraph (1 ) which states that every person has the right to form a family and continue their offspring through legal marriage. Thus, the right to carry out a marriage is limited by the Marriage Law. Meanwhile, in Article 2 of the Marriage Law, a valid marriage is a marriage carried out based on their respective religions and beliefs. This article is often seen as a prohibition against interfaith marriages, because marriages must be carried out according to their respective religions and beliefs, whereas it is impossible for one marriage to be carried out with two religious ceremonies. Therefore, in carrying out an interfaith marriage, one party should follow the religion of the other party. Religious freedom in Indonesia cannot be fully implemented, because there has been coercion by the institution of marriage on someone to embrace a certain religion in order to carry out a marriage. Keywords: Interfaith marriage, Islamic law, human rights
TINJAUAN HUKUM ISLAM TERHADAP SANKSI PIDANA PENCABULAN YANG DILAKUKAN OLEH ANAK DIBAWAH UMUR MENURUT UNDANG-UNDANF NOMOR 35 TAHUN 2014 Karuniawan, Fathony; Nuriskandar, Lalu Hendri
Al-Muqaronah: Jurnal Perbandingan Mazhab dan Hukum Vol. 3 No. 1 (2024): Al-Muqaronah : Jurnal Perbandingan Mazdhab dan Hukum
Publisher : STIS Darussalam Bermi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59259/am.v3i1.162

Abstract

factors outside the child, such as relationships, education, playmates and so on. Because criminal acts committed by children are generally a process of imitating anything influenced by negative actions from adults or those around them. What factors influence the occurrence of criminal acts of sexual abuse committed by minors, internal factors, namely intelligence factors, age factors, gender factors, while external factors, namely household factors, educational and school factors, children's social factors and social media factors in the resolution of criminal acts of obscenity. committed by minors and criminal sanctions for perpetrators of sexual abuse against children according to Law Number 35 of 2014 can be implemented by the Panel of Judges by applying Article 82 of Law Number 35 of 2014 and Article 290 paragraph 2 of the Criminal Code, if the defendant is proven to fulfill the objective and objective elements. subjective nature contained in these two articles carries a maximum penalty of 15 years in prison and a minimum of 3 years in prison. According to the view of Islamic law, the implementation of criminal sanctions against perpetrators of sexual abuse against children can be applied ta'zir,
Co-Authors Adnan, Idul Hardiyatullah, Hardiyatullah Nuriskandar, Lalu Hendri