Perbedaan metode tafsir mengakibatkan perbedaan produk hukum. Salah satu dari berbagai banyak isu yang kerap kali menjadi tema perdebatan adalah kewarisan Islam. Dalam hal waris, mayoritas ulama klasik memandang bahwa ketentuannya bersifat tetap (qat’i) dan tidak boleh ada perubahan atas dirinya. Berbeda dengan pendapat yang dilontarkan kalangan progressif bahwa perlu adanya redefinisi terhadap istilah qat’i dengan melihat sejarah atas eksistensinya. Tawaran segar muncul dari Fazlur Rahman, intelektual muslim asal Pakistan yang berpikiran maju. Dalam memahami dan menafsiri teks al-Qur’an ia memperkenalkan teori gerak-ganda, yaitu teori yang menghendaki adanya pemahaman terhadap makna al-Qur’an dalam konteks kesejarahannya (sosio-historikal) sehingga tidak memunculkan istilah subyektifitas tafsir, dengan harapan teks dan makna yang ada dalam al-Qur’an tidak dipahami secara stagnan tetapi dinamis dengan tujuan Islam tetap bisa menjawab isu-isu kontemporer yang berkembang pada saat ini dan tetap menjadi agama yang rahmatan lil ‘alamin dan likulli zaman wa makan.
The Corruption Eradication Commission of the Republic of Indonesia (CEC) is a state institution established with the aim of improving the effectiveness of efforts to eradicate corruption. With a clear juridical foundation and real achievement, the CEC is considered successful in meeting public expectations in eradicating corruption in Indonesia. Even so, the CEC's corruption eradication agenda experienced many obstacles from those who were against corruption eradication. The parties are always trying to weaken the CEC institution even there are also efforts to dissolve the CEC. Various attempts to weaken the CEC are called corruptor fight back.
ABASTRACT Article 11 of Law No. 30 of 2002 on the Corruption Eradication Commission gives a mandate to the Commission to make the eradication of corruption against three things; public officials, law enforcement, and parties related to them. With a clear legal basis, the Commission considered successfully meet the expectations of the public in eradicating corruption in Indonesia. However, there seems to be some people that the corruptors and the anti-corruption eradication by the presence of very hot so appear Commission efforts to weaken even dissolve the Commission, the business that is called as a corruptor fight back or counter-attack criminals. But unfortunately, the onslaught of corruptors fight back is not matched by the readiness of the Commission in the face of the counter-attack. Not to the mapping of criminals behind the attack pattern is one indication of the Commission stutter in the face. Therefore, the aim of this study was to provide input to the Commission on the strategy in the face of any backlash against the Commission. To achieve these objectives are at least three things that must be studied in depth to prevent and counter any corruptor fight back. First, learn about the types of corruptor fight back. Second, read the pattern or the workings of corruptor fight back. Third, determine the ideal design and strategy for the Commission to prevent and counter any corruptor fight back. Keyword: CEC Authority, Corruptor Fight Back, Corruptor Fight Back Patterns, Strategy to Counter Corruptor Fight Back.
Salah satu agenda reformasi di Indonesia adalah mewujudkan demokratisasi yang lebik, konsekwensinya kebebasan dan keterbukaan harus dibuka seluas-luasnya baik dalam bidang politik, hukum, ekonomi, budaya, dan lain-lain. Pada era ini telah menciptakan suatu kondisi yang mendukung bangkitnya kembali gerakan politik Islam di Indonesia, salah satu gerakanya adalah usaha positifisasi hukum Islam. Gerakan tersebut diasumsikan sebagai gerakan yang kontra produktif, karena positifisasi hukum Islam hanya akan terjebak dalam bingkai otoritarianisme sehingga dikhawatirkan akan menutup pintu ijtihad. Menurut Khaled Abou El-Fadl, hukum Islam bukanlah hukum Tuhan itu sendiri. Hukum Islam hanyalah hasil dari proses interpretasi manusia akan hukum Tuhan. Oleh karena itu, hukum Islam tidak boleh berwatak otoriter. Dalam konteks Indonesia, praktik-praktik otoritarianisme berbasis hukum Islam kerapkali dilakukan baik oleh pemerintah maupun kelompok masyarakat tertentu, yaitu dengan menjadikan hukum Islam sebagai hukum positif. Hal ini berakibat terwujudnya hukum Islam yang kaku, mengikat, absolut, dan otoriter. Dengan demikian, terbangunlah suatu asumsi bahwa tindakan positifisasi hukum Islam hanya akan terjatuh kepada tindakan otoritarianisme.
Placement fees cannot be charged to Indonesian migrant workers. Therefore, BP2MI established BP2MI Regulation No. 09/2020 regarding the waiver of the placement fee for Indonesian migrant workers. One of the contents of the regulation only stipulates 10 types of positions for Indonesian migrant workers whose placement fees are waived. By using normative legal research that is descriptive in nature, the results obtained are that the BP2MI policy which only stipulates 10 types of positions for Indonesian migrant workers whose placement fees are freed is not in accordance with the concept of the welfare state adopted by the Indonesian state. Besides, when related to several principles of protection for Indonesian migrant workers, the criteria for the position of Indonesian migrant workers who should also receive exemption from placement fees include being vulnerable to discrimination, exploitation, violence, human trafficking practices, as well as threats of opinion and restrictions on access to movement.
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