PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS)
PETITA journal has aimed to deliver a multi-disciplinary forum for the discussion of thoughts and information among professionals concerned with the boundary of law and sharia, and will not accept articles that are outside of PETITA’s aims and scope. There is a growing awareness of the need for exploring the fundamental goals of both the law and sharia systems and the social consequences of their contact. The journal has tried to find understanding and collaboration in the field through the wide-ranging methods represented, not only by law and sharia, but also by the social sciences and related disciplines. The Editors and Publisher wish to inspire a discourse among the specialists from different countries whose various legal cultures afford fascinating and challenging alternatives to existing theories and practices. Priority will therefore be given to articles which are oriented to a comparative or international perspective. The journal will publish significant conceptual contributions on contemporary issues as well as serve in the rapid dissemination of important and relevant research findings. The opinions expressed in this journal do not automatically reflect those of the editors. PETITA journal have received papers from academicians on law and sharia, law theory, constitutional law, research finding in law, law and philosophy, law and religion, human rights law, international law, and constitutionality of parliamentary products. In specific, papers which consider the following scopes are cordially invited, namely; • Sharia Law • Constitutional Law • International Law • Human Rights Law • Land Property Law • Halal Law • Islamic Law • Sharia Court • Constitutional Court • Refugee Law • Transitional Justice • Trade Law • Regional Law • Institutional Dispute Law • Legal Thought • Law and Education • Humanitarian Law • Criminal Law • Islamic Law and Economics • Capital Punishment • Child Rights Law • Family Law • Anti-Corruption Law • International Trade Law • Medical Law
Articles
174 Documents
<![CDATA[HUKUM ISLAM DALAM KERANGKA SISTEM HUKUM MASYARAKAT MODERN ]]>
<![CDATA[Murdan, Murdan]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i1.1295
<![CDATA[The concept of Islamic law shows the principles of legal flexibility and elasticity, filling law resources in national legal system. The position of Islamic law in national legal system has been imposed by partiality of legal and political system, and also interest of modern society. In implementation step Islamic law has been required to deal with social development, including in scope of territory or period of time. Islamic law is always bringing humanity messages, cannot be assumed as the sacred norms. Islamic law is not for Allah Almighty but for kindness of human kind and universe, having the quality of secular humanists. The concept of secular humanists in Islamic law reflects in doctrine of maqashid syariah, has role as a method finding legal certainty. This method is able to fulfil the rule of law, not stated in national legal system and legal system of modern state.]]>
<![CDATA[MEREPOSISI CARA PANDANG HUKUM NEGARA TERHADAP HUKUM ADAT DI INDONESIA ]]>
<![CDATA[SULAIMAN, SULAIMAN]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i1.1813
<![CDATA[Abstrak: Penelitian ini ingin memahami bagaimana hukum negara memandang hukum adat selama ini. Berdasarkan cara pandang tersebut, ditawarkan reposisi dalam memandang hukum adat. Konsep penulisan ini berbasis pada hukum perspektif realitas. Perspektif kajian hukum demikian, tidak berangkat konsep hukum dalam peraturan perundang-undangan. Dari penulisan ini ditemukan bahwa dari awal cara memandang adat sebagai hukum sudah diperdebatkan. Ketika pada ahli hukum kolonial merumuskan nama hukum yang pas terkait dengan hukum pribumi. Ada proses yang dilalui sehingga adat mencapai derajat kategori hukum (adat). Perdebatan ini berlangsung hingga usai merdeka. Penulisan ini ingin menegaskan pentingnya hukum negara mengubah cara pandangnya terkait keberadaan hukum adat dan masyarakat hukum adat. Hukum adat harus dilihat sebagai bagian dari tubuh bangsa sendiri.]]>
<![CDATA[TELAAH KRITIS TERHADAP PEMIKIRAN HUKUM ISLAM T.M.HASBI AS-SHIDDIQIE ]]>
<![CDATA[RAHMIYATI, RAHMIYATI]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i2.2314
<![CDATA[Bagi kaum pembaharu, solusi dari seluruh problem umat Islam sekarang ini, adalah kembali kepada Alquran dan Sunnah Rasulullah Saw. Yang merupakan sumber pokok ajaran Islam. Sumber pokok ajaran Islam, harus digali dengan mempergunakan hak berijtihad, agar Islam dapat menyelesaikan masalah umat, baik sekarang maupun akan datang. Pada masa awal persiapan kemerdekaan Republik Indonesia, perbincangan tentang hukum Islam dari aspek fiqh semakin surut karena semua umat Islam disibukkan dengan pembentukkan Negara Kesatuan Republik Indonesia (NKRI). Namun, kesibukan tersebut tidak pernah membuat Hasbi ikut terlena untuk melupakan agenda pembaruan hukum Islam di Indonesia kendatipun banyak para pembaru Muslim di masanya yang mendirikan organisasi-organisasi kemsyarakatan (Ormas).]]>
<![CDATA[Tinjauan Hukum Islam Tentang Kekerasan Non Fisik Terhadap Anak Dalam Keluarga: Studi Kasus di Gampong Pisang Kecamatan Labuhan Haji Kabupaten Aceh Selatan ]]>
<![CDATA[ENDIRA, NOVI]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i2.1309
<![CDATA[This paper aimed to find out non-physical forms of violence against children occurring in Kampung Pisang of Labuhan Haji District, South Aceh and the view of Islamic law on non-physical violence against children in the family. Findings showed that the violence against children in the village was caused by the lack of knowledge of the parents, making them easily committed such violence. Most of the violence was non-physical such as parents scolding, cursing, and talking to children with abusive and obscene words that were not appropriate for them. The reason for such violence to happen was largely because the children did not want to do what was told by the parents. In summary, the occurrence of non-physical violence in Kampung Pisang was due to simple problems done by the children.]]>
<![CDATA[MUHAMMAD DAN KHADIJAH: SATU KONSEP HUKUM PERNIKAHAN SEBELUM RISALAH ISLAM ]]>
<![CDATA[MUHARRAHMAN, MUHARRAHMAN]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i1.1817
<![CDATA[Dalam tulisan ini peneliti ingin membahas prosesi pernikahan Nabi Muhammad dengan Saidah Khadijah yang dilakukan sebelum beliau diangkat sebagai Rasul, di mana Islam belum hadir di tengah-tengah bangsa Arab ketika itu. Adapun metode penelitian yang digunakan yaitu studi pustaka. Banyak hal baru yang peneliti temukan dalam proses pernikahan yang dilakukan oleh Nabi Muhammad dengan Saidah Khadijah. Diantaranya proses pernikahan yang dilakukan antara Nabi Muhammad dengan Saidah Khadijah adalah sesuai ajaran Islam, walaupun saat itu Islam belum hadir. Kemudian sebelum dilaksanakan proses peminangan, Saidah Khadijah sendiri yang meminta kepada Nabi Muhammad untuk menikahi dirinya, walaupun melalui orang ketiga. Selanjutnya pernikahan yang dilakukan Nabi memberikan pemahaman bahwa Nabi Muhammad adalah tergolong orang kaya, terbukti dari jumlah mahar yang diberikan kepada Saidah Khadijah.]]>
<![CDATA[KAJIAN YURIDIS TENTANG KEWENANGAN MENTERI DALAM NEGERI MENGAWASI DAN MEMBATALKAN QANUN ACEH ]]>
<![CDATA[SUHARDI, SUHARDI]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i2.1304
<![CDATA[This paper aimed to examine the extent to which the central government through the Minister of Home Affairs monitor and cancel the Aceh Qanun (regional bylaws) and how were the monitoring and cancellation mechanisms of the Qanun as the local regulations with its privilege and exclusivity. The results showed that the monitoring and cancellation of the Qanun by the central government was an error of law. This was because the Qanun was the common legal product of the local executive and legislative, and thus, the cancellation should have been done together with the local government and not unilaterally canceled by the central government. The legal instrument used for the cancellation was the Presidential Decree. In terms of the mechanisms, the central government only focused on the general governance of the Qanun while for the specific areas such as Islamic Sharia, the government monitored and canceled the Qanun through a judicial review by the Supreme Court.]]>
<![CDATA[STATUS ANAK DI LUAR NIKAH DALAM PERSPEKTIF SEJARAH SOSIAL ]]>
<![CDATA[Abdillah, Kudrat]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i1.1297
<![CDATA[In literature of Islamic jurisprudence, children born outside marriage consider to have family line with their mother. It also has similarity with Indonesian’s law stating in the Marriage Act and the Compilation of Islamic Law. The significant changes occur after judgment of Constitutional Court No. 46/PUU-VIII/2010, stating that children outside of marriage have also family line with their father, as long as can be proofed biologically through science and technology and/or other evidences. This article use historical social approach to analyse a legal history of Constitutional Court judgment. The writer personally argues that Constitutional Court considers the welfare of children as justification of family line with father. The advance development in science and technology such as using Desoxyribo Nucleic Acid (DNA) can give evidence in searching the family’s line. This consideration gives a strong legal background for Constitutional Court to protect private rights of children born outside marriage.]]>
<![CDATA[QUO VADIS PEKERJA ANAK PADA PERKEBUNAN TEMBAKAU DI KABUPATEN JEMBER ]]>
<![CDATA[INDRAYATI, ROSITA]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i1.1812
<![CDATA[Bagian terbesar pekerja anak di dunia bekerja di pertanian dan perkebunan, di mana mereka melakukan berbagai jenis pekerjaan pertanian baik usaha pertanian keluarga berukuran kecil maupun sedang hingga usaha pertanian, perkebunan atau agro industri yang besar. ILO memperkirakan bahwa di seluruh dunia lebih dari 132 juta anak perempuan dan laki-laki berusia 5-14 tahun terlibat dalam kegiatan penanaman, pemananen hasil pertanian, penyemprotan pestisida dan pemeliharaan ternak di wilayah-wilayah pedesaan dan perkebunan. Fenomena pekerja anak di perkebunan Tembakau pada Kabupaten Jember sudah ada sejak zaman penjajahan Belanda. Beberapa penelitian yang telah dilakukan mengenai pekerja anak di usaha tembakau seperti yang dilakukan oleh YPSM (1988), Pusat Analisis Sosial Akatiga Bandung (1994 dan 2002), Mahbubah (2003) menunjukkan bahwa masalah pekerja anak dan faktor-faktor yang menyebabkannya merupakan masalah yang âkonstanâ. Hal ini tentu saja menjadi sangat ironis mengingat tembakau Jember merupakan salah satu produk andalan ekspor bagi tembakau di Indonesia yang banyak memberi keuntungan bagi negara dan pengusaha. Meskipun telah dilarang akan tetapi masih banyak perkebunan di Kabupaten Jember yang mempekerjakan anak, hal ini karena terdapat banyak faktor yang menyebabkan mengapa anak masih banyak yang terlihat di beberapa perkebunan di Kabupaten Jember, salah satunya adalah faktor ekonomi dan faktor pendidikan.]]>
<![CDATA[ZAKAT BATU AKIK HASIL TAMBANG MENURUT PERSPEKTIF HUKUM ISLAM (Studi Kasus di Kecamatan Beutong Kabupaten Nagan Raya) ]]>
<![CDATA[RIZKIYALLAH, RIZKIYALLAH]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v1i2.1310
<![CDATA[In fiqh (Islamic jurisprudence), some wealth has been imposed zakat such as agriculture, mining, and livestock. In particular, today’s society has also paid zakat on agate mines as practiced by the community in Beutong Sub-district, Nagan Raya District. It is thus interesting to examine more on the agate zakat from the perspective of the Islamic law. The questions posed in this study were whether agate mines shall be imposed zakat according to the Islamic law, how the public perception of the zakat was, and how the zakat payment system of agate and the nisab (the amount of wealth liable for zakat) levels were in the Beutong community. The public perceived that agate could be a useful economic resource, and therefore, the zakat on agate has become compulsory provided that it has come to its nisab. Beutong’s community has followed the rule of zakat by paying the zakat of agate trading. The trade of agate has been subject to zakat when it has reached its nisab of 2.5% and the haul (a full year).
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<![CDATA[TINJAUAN HUKUM ISLAM TERHADAP PERLINDUNGAN KONSUMEN PADA TRANSAKSI JUAL BELI ONLINE ]]>
<![CDATA[NURMASYITHAHZIAUDDIN, NURMASYITHAHZIAUDDIN]]>
<![CDATA[ Petita : Jurnal Kajian Ilmu Hukum dan Syariah Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) Ar-Raniry ]]>
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DOI: 10.22373/petita.v2i1.1818
<![CDATA[Bagaimana perlindungan konsumen pada transaksi jual beli online menurut undang-undang dan tinjauan hukum islam terhadap perlindungan konsumen pada transaksi jual beli online. Berdasarkan hasil penelitian ditemukan bahwa perundang-undangan yang dapat dijadikan sebagai dasar hukum perlindungan konsumen pada transaksi jual beli online adalah UU No. 11 tahun 2008 tentang Informasi dan Transaksi Elektronik, dilengkapi dengan PP No. 82 tahun 2012 tentang Penyelenggaraan Sistem dan Transaksi Elektronik dan UU No. 8 Tahun 1999 tentang Perlindungan Konsumen. Bentuk perlindungan konsumen pada jual beli online menurut undang-undang diantaranya berupa kepastian hukum bagi konsumen dan pelaku usaha jual beli online, memberikan sanksi pidana kepada pelaku usaha yang merugikan konsumen, dan melindungi hak dan kewajiban konsumen. Bentuk perlindungan hukum jual beli online menurut hukum Islam adalah berupa larangan dalam al-Quran dan hadis tentang jual beli gharar, praktik penipuan dan larangan berbuat curang. Pembatalan jual beli online dan ganti rugi serta penerapan hak khiyar dalam jual beli online juga merupakan bentuk dari perlindungan konsumen jual beli online.]]>
