Peradaban Journal of Law and Society
Peradaban Journal of Law and Society (PJLS) is an open access and peer reviewed journal provides space for studies in the field of law and its various aspects in society. PJLS is committed to being an important resource in the study of academics and practitioners as well as researchers in the world regarding the field of law. PJLS encourages discussion of all branches of law, with a view to promoting an understanding of law, both in theory and practice, from a juridical perspective, its history and its relation to other social sciences. This may include but is not limited to areas such as: civil law, criminal law, constitutional and administrative law, Islamic law, customary law, international law, governance of legal pluralism, and other sections related to contemporary issues in legal scholarship. and its relationship to social development.
Articles
19 Documents
<![CDATA[Sustainable Development: Enforcement of Environmental Criminal Law Against Illegal Logging Practices in Indonesia ]]>
<![CDATA[Naila Nur Izzah]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 1 (2022) ]]>
Publisher : <![CDATA[Pustaka Peradaban ]]>
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<![CDATA[Every person in Indonesia has the right to have a good and healthy environment as a form of human rights; each generation has obligations and responsibilities in preserving the environment to ensure the welfare and quality of life between generations. Sustainable development is an effort to ensure these rights by managing natural resources wisely and rationally and paying attention to economic, social, and environmental aspects at the same time. Nowadays, humans tend to be greedy for current natural resources to get the most significant profit. Illegal Logging is an activity of placing forest resources on a large scale without paying attention to the needs of future generations. The research method used is normative (library study) by emphasizing research sourced from the literature. The results of this study indicate that the efforts made by the government in realizing the concept of sustainable development as is Law Number 32 of 2009 is about Environmental Protection and Management, and Law Number 18 of 2013 is about Prevention and Eradication of Forest Destruction as a form of preventive and repressive efforts to the environment. The environment is related to humans; therefore, all society must be aware of protecting and preserving environmental ecosystems.]]>
<![CDATA[HUKUM ISLAM & HUKUM BARAT DISKURSUS PEMIKIRAN DARI KLASIK HINGGA KONTEMPORER ]]>
<![CDATA[Andi Muhammad Galib]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 1 (2022) ]]>
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<![CDATA[Hukum Islam dan hukum Barat adalah dua sistem hukum yang memiliki landasan dan falsafah yang berbeda. Namun, di berbagai negara kedua sistem hukum ini bertemu dan berinteraksi dalam pola yang unik dan beragam. Keduanya menjadi sistem hukum yang memiliki pengaruh luas di dunia. Buku ini secara umum menguraikan perbedaan mendasar antara hukum Islam dan hukum Barat serta perkembangannya hingga era kontemporer. Dari aspek paradigma, Hukum Barat cenderung menggunakan paradigma antroposentris. Perumusan hukum lebih banyak ditentukan oleh kondisi sosial, politik, ekonomi, dan budaya serta mengabaikan aspek esoteris yang transenden. Di sisi lain, hukum Islam justru berangkat dari paradigma esoteris teo-antroposentris yang dominan berakar pada ajaran Islam.]]>
<![CDATA[Fiqih Status Kewerganegaraan dalam Perspektif Hukum Islam Dan UU Nomor 12 Tahun 2006 Tentang Kewarganegaraan Republik Indonesia ]]>
<![CDATA[Ridho Akbar]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 1 (2022) ]]>
Publisher : <![CDATA[Pustaka Peradaban ]]>
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<![CDATA[Citizenship is an important issue in the life of the state. This relates to the rights and obligations of a person in a country. Various legal systems have different views on formulating citizenship. Islamic law as one of the world's legal systems as well as a source of national law has a genuine concept of citizenship. Is the concept of citizenship in Islam still relevant to the concept of citizenship in Indonesia which has adopted modern law? It is at this point that this article aims to identify and analyze in-depth the differences in citizenship status from the perspective of Islamic law and Indonesian positive law. The method used in this article is a normative legal research method with a conceptual approach and a statute approach. The results in the study of this article indicate that citizenship status in Islam is divided into four, namely Muslim, dhimmi, harbiy, and musta'min. The four citizenship classifications are based on religious and political status. Meanwhile, in the perspective of Law Number 12 of 2006 concerning Citizenship, the classification of citizenship is only distinguished by two terms, namely citizens of Indonesian descent and citizens of foreign descent. Kewarganegaraan merupakan persoalan penting dalam kehidupan bernegara. Hal tersebut sangat berhubungan dengan hak dan kewajiban seseorang dalam sebuah negara. Banyak cara dalam menentukan kewarganegaraan. Semuanya berasal dari konsep-konsep yang sudah ada dengan melakukan perubahan-perubahan sesuai kebutuhan suatu negara. Hukum Islam sebagai salah satu sistem hukum dunia seskaligus sumber hukum nasional mempunyai konsep yang genuine tentang kewarganegaraan. Apakah konsep kewarganegaraan dalam Islam tersebut masih relevan dengan konsep kewarganegaraan di Indonesia yang sudah menganut hukum modern. Di titik inilah artikel ini bertujuan untuk mengidentifikasi dan menganalisis secara mendalam terkait perbedaan status kewarganegaraan dalam persepktif hukum Islam dan hukum positif Indonesia. Adapun metode yang digunakan dalam tulisan artikel ini adalah metode penelitian hukum normatif dengan pendekatan konseptual approach dan statuta approach. Hasil dalam studi artikel ini menunjukkan bahwa status kewarganegaraan dalam Islam dibagi menjadi empat, yaitu muslim, dzimmi, harbiy, dan musta’min. keempat klasifikasi kewarganegaraan tersebut didasarkan pada status agama dan politik. Sementara dalam perspektif UU Nomor 12 tahun 2006 tentang Kewarganegaraan klasifikasi kewarganegaraannya hanya dibedakan pada dua istilah, yaitu warga keturunan asli Indonesia dan warga keturunan asing.]]>
<![CDATA[From Living Law to National Law: Theoretical Reconstruction of Applying Islamic Law in Indonesia ]]>
<![CDATA[Siti Rohmah]]>;
<![CDATA[Azka Rasyad Alfatdi]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 1 (2022) ]]>
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<![CDATA[Islam entered and developed in Indonesia by bringing new values to life. The entry of Islam amid the plurality of Indonesian society then gave rise to a distinctive pattern of interaction. The intersection of Islamic values with Indonesian cultural values gives rise to various patterns of interaction. Now Islamic values have been accepted as a living value in Indonesian society. Acceptance of Islamic values and norms also occurs within the jurisdiction. Islamic law developed together with the customary law system and western law. Even now, Islamic law has become one of the important sources of law in developing national law. The inclusion of Islamic law in The national legal system certainly goes through long social and political dynamics and involves various parties. This article aims to examine the process of accepting Islamic law in the national legal system from a theoretical perspective. The study was conducted with a library research approach. This study is needed as material for reflection and projection of the development of Islamic law in Indonesia in the future.]]>
<![CDATA[Supremasi Hukum Dan Perubahan Sosial: Sebuah Tinjauan Hukum Barat Dan Hukum Islam ]]>
<![CDATA[Moh. Anas Kholish]]>;
<![CDATA[Ilham Fitra Ulumuddin]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 1 (2022) ]]>
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<![CDATA[Diskursus tentang supremasi hukum dan perubahan sosial menjadi tema penting dalam kajian ilmu hukum. Beragam kajian dilakukan baik dari sisi hukum maupun sosiologi. Namun studi tentang keduanya dari perspektif hukum barat dan hukum Islam masih sangat minim. Artikel ini mengekplorasi konsep supremasi hukum dan perubahan sosial dalam perspektif hukum barat dan hukum Islam. Kajian menemukan bahwa supremasi hukum dalam pespektif hukum Barat dan hukum Islam menempati posisi yang sangat penting dalam penegakan hukum, walaupun keduanya mempunyai dasar pemikiran yang berbeda. Supremasi hukum juga menjadi faktor penting dalam upaya perubahan sosial yang diupayakan dengan hukum. Supemasi hukum harus ditegakan untuk memastikan bahwa perubahan sosial yang dijalankan sesuai dengan prinsip keadilan. Selain itu supremasi hukum juga diperlukan untuk meningkatkan kepercayaan masyarakat terhadap hukum yang pada akhirnya mempermudah proses perubahan sosial.]]>
<![CDATA[Development Legal Theory and Progressive Legal Theory: A Review, In Indonesia’s Contemporary Legal Reform ]]>
<![CDATA[Herlindah]]>;
<![CDATA[Yadi Darmawan]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 1 (2022) ]]>
Publisher : <![CDATA[Pustaka Peradaban ]]>
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<![CDATA[The development legal theory and progressive legal theory are legal theories that are widely known in Indonesia. Both of them have inspired many legal experts and legal actors in Indonesia. The slow pace of legal reform in Indonesia, especially in eradicating corruption, is a big challenge that this nation must face. Therefore, the contribution of various parties is needed to answer the challenge. This article attempts to review the development legal theory and progressive legal theory in the context of legal reform in Indonesia. The study finds that both theories are very relevant to the current development of law in Indonesia. From the perspective of development legal theory, legal reform must be carried out by formulating laws that can encourage community transformation. On the other hand, the progressive legal theory emphasizes reforms in legal institutions and individual law enforcers. The law must be carried out by actors who have integrity and dare to take methods of a legal settlement that are out of the ordinary while remaining oriented and committed to the values of justice and humanity.]]>
<![CDATA[Gadai Sawah Tradisional dan Ketentuannya dalam Hukum Positif Menurut Ulama NU Banyuwangi ]]>
<![CDATA[Salsabila Mutiara Rimba]]>;
<![CDATA[Noer Yasin]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 2 (2022) ]]>
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<![CDATA[The people of Benculuk Village, Banyuwangi, have a tradition of pawning rice fields with the condition that the rice fields are used by the pawn recipient (the creditor). Utilization of the collateral continues without a time limit. Even though the provisions regarding the use of mortgaged agricultural land have been regulated in positive law, the community ignores them. The article aims to find out how the positive law regarding pawning rice fields applies and find out what the NU ulema think about pawning practices in the Benculuk Village community. The study was carried out using a qualitative approach with data collection methods in the form of interviews and documentation. The study found that the provisions for pawning rice fields are regulated in Article 7 No. 56/PRP/Tahun 1960, which determines the maximum time limit for the use of pawned rice fields is seven years. The study also found that from the perspective of NU Ulema, the practice of pawning in the area is not following Islamic law. on the other hand, they also agree with the law regarding the limits on the use of mortgaged rice fields. This regulation is expected to reduce tyranny in existing pawning practices. Masyarakat Desa Benculuk, Banyuwangi mempunyai tradisi menggdaikan sawah dengan ketentuan bahwa sawah itu dimanfaatkan dan diambil hasilnya oleh penerima gadai (kreditur). Pemanfaatan jaminan itu berlangsung tanpa batasan waktu, selama debitur belum mampu membayar pinjamanya maka lahan pertanoian akan terus dimanfaatkan kreditur. Walaupun ketentuan tentang pemanfaatan lahan pertanian yang digadaikan telah diatur dalam hukum positif namun, masyarakat tidak menghirauakanya. Artikel bertujuan untuk mengetahui bagaimana ketentuan hukum positif tentang gadai sawah yang berlaku dan juga untuk mengetahui bagaimana pendapat ulama NU tentang praktik gadai dalam masyarakat Desa Benculuk dan ketentuan hukum positif mengenai gadai lahan pertanian. Kajiaan dilakukan dengan pendekatan kualitatif dengan metode pengumpulan data berupa wawancara dan dokumentasi. Kajian menemukan bahwa ketentuan gadai sawah diatur dalam Pasal 7 No 56/PRP/Tahun 1960, yang menentukan batas waktu maksimal pemanfaatan sawah yang digadai adalah selama tujuh tahun. Kajian juga menemukan bahwa dalam perspektif Ulama NU praktig gadai di daerah tersebut tidak sesuai dengan hukum Islam. di sisi lain mereka juga setuju dengan peraturan Undang-Undang mengenai batas pemanfaatan sawah yang digadaikan. Peraturan tersebut diharapkan dapat mengurangi kedzaliman didalam praktik gadai yang ada.]]>
<![CDATA[Sociology of Law in the Perspective of Roscoe Pound and Donald Black and its Relevance in the Indonesian Context ]]>
<![CDATA[Ahmad Qiram As-Suvi]]>;
<![CDATA[Moh. Zainullah]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 2 (2022) ]]>
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<![CDATA[This article aims to identify and analyze Roscoe Pound's thoughts on sociological jurisprudence, besides that this article also aims to identify and analyze Donald Black's legal sociology thoughts, as well as the actualization of Pound and Black's thoughts in the Indonesian context. The approach method used in this article is a literature study with a qualitative descriptive approach, while the results in this article show that Pound's sociological jurisprudence and Black's sociology of law both approach law through the discipline of sociology, even though the legal concepts they produce are different. . Pound with the concept of interest, social engineering while Black with the concept of law as a quantitative variable in his magnum opus The behavior of law. They both also think that the law is a tool of social control and seems to want to perceive that the law does not always talk about articles, but there are other important aspects that must be considered.]]>
<![CDATA[Urgensi Reformulasi Pengaturan Penyerahan Protokol Notaris untuk Mewujudkan Kepastian Hukum ]]>
<![CDATA[Rumi Suwardiyati]]>;
<![CDATA[Riky Rustam]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 2 (2022) ]]>
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<![CDATA[Notaris memiliki kewajiban untuk menyimpan dan menjaga akta-akta yang dibuatnya. Sekumpulan akta yang dibuat oleh Notaris disebut Protokol Notaris. Protokol Notaris merupakan arsip negara yang harus disimpan dan dipelihara oleh Notaris sesuai dengan ketentuan peraturan perundang-undangan. Notaris yang meninggal atau tidak dapat menjalankan tugasnya sebagai Notaris harus menyerahkan protokol Notaris yang ada dibawah tangggungjaabnya kepada Notaris lain yang ditunjuk. Adapun cara penyerahan diatur dalam Pasal 63 Undang-Undang Nomor 2 Tahun 2014 tentang Perubahan Undang-Undang Nomor 30 Tahun 2004 tentang Jabatan Notaris. Dalam hal penyerahan tersebut dimungkinkan ada masalah-masalah seperti ketidaklengkapan, kerusakan, dan kehilangan Protokol Notaris; penyerahan melebihi waktu yang ditentukan dan kerahasiaan akta tidak terjaga serta masalah-masalah lain. Namun hal tersebut tidak diatur dalam regulasi tersebut. Karena artikel ini berupaya memberikan landasan argumentatif dalam reformulasi pengaturan penyerahan Protokol Notaris Protokol Notaris dengan tujuan memberikan kepastian hukum bagi Notaris dan masyarakat.]]>
<![CDATA[Understanding John Austin's Legal Positivism Theory and Hans Kelsen's Pure Legal Theory: an Introduction for Beginners ]]>
<![CDATA[Ahmad Fanani]]>;
<![CDATA[Muhammad Sulthon Zulkarnain]]>
<![CDATA[ Peradaban Journal of Law and Society Vol. 1 No. 2 (2022) ]]>
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<![CDATA[John Austin and Hans Kelsen are widely recognized as influential legal experts. Their theories and thoughts about law are still a reference for jurists around the world. John Austin's Legal Positivism Theory offers a scientific and measurable legal paradigm when most existing legal products do not have certainty and are not measurable with certainty. Meanwhile, Hans Kelsen's Pure Law theory was also born as a form of response to various legal products at that time which could not be separated from various social, political, and cultural interests. So that law as a product of the state does not have authoritative legal certainty. The thoughts of both have sparked various responses and many among legal experts around the world. Therefore this article will further explore the two thoughts of these two figures in the hope of helping to show that Pure Law Theory and positive law theory are still relevant to contemporary legal theory.]]>
