Berdasarkan data PA Sumber-Cirebon terkait permohonan dispensasi kawin dan data DPPKBP3A Kabupaten Cirebon menunjukkan tingginya jumlah perkawinan dini pada keluarga muslim di Kabupaten Cirebon. Riset ini bertujuan untuk mengetahui faktor penyebab perkawinan dini dan efektifitas ketetapan UU No. 1 Tahun 1974 Pasal 7 ayat (1) terkait batas usia minimal kawin pada keluarga muslim di Kabupaten Cirebon. Pendekatan yang digunakan adalah kualitatif dengan metode deskriptif analitis. Data diklasifikasikan kemudian dilakukan analisis dengan pendekatan yuridisi sosiologis, dan kemudian disimpulkan. Adapun hasil riset, bahwa faktor penyebab tingginya perkawinan dini disebabkan karena ada faktor yang melatar belakanginya dan menyebabkan tidak efektifnya batas usia minimal kawin yang ditetapkan undang-undang.
This research mainly uses statistical data published by the United Nations Office on Drugs and Crime (UNDDC) in April 2014 to support the hypothesis of this research that “Human Rights Activists in Indonesia as in other countries have failed in comprehending the wisdom (hikmah) of the application of Capital Punishment”. This study found that: (1) the hypothesis of this research was strongly supported by the data; (2) the application of Syari`ah Criminal Law in Saudi Arabia has been an unchallenged proof for the wisdom (hikmah) behind the application of Capital Punishment by keeping the level of murder crime to a low rate which sharply contrast to many countries which apply positive laws which are based on a social contract between the ruler and the ruled, such as in The United States and Mexico; and (3) In upholding the true justice in Islamic Criminal Law, punishment can only be awarded to the criminals in a society where the Islamic ideal of social justice has been achieved. AbstrakPenelitian ini menggunakan data statistik yang diterbitkan oleh United Nations Office on Drugs and Crime (UNDDC) pada bulan April 2014 untuk mendukung hipotesis dari penelitian ini bahwa "Aktivis HAM di Indonesia seperti di negara-negara lain telah gagal dalam memahami hikmah dari penerapan hukuman mati". Studi ini menemukan bahwa: (1) hipotesis penelitian ini sangat didukung oleh data; (2) penerapan Hukum Pidana Syari`ah di Arab Saudi telah menjadi bukti tak terbantahkan untuk menunjukkan hikmah di balik penerapan hukuman mati dengan menjaga tingkat kejahatan pembunuhan pada tingkat yang sangat rendah yang sangat berlawanan dengan yang terjadi di banyak negara yang menerapkan hukum positif yang didasarkan pada kontrak sosial antara penguasa dan rakyat, seperti di Amerika Serikat dan Meksiko; dan (3) dalam menegakkan keadilan sejati dalam Hukum Pidana Islam, hukuman hanya dapat diberikan kepada penjahat dalam masyarakat di mana keadilan sosial yang ideal menurut Islam telah dicapai.
The study aims to analyze conflict resolution on domestic violence behavior (KDRT) in Yogyakarta. The study results stated that the presence of domestic violence cases in Yogyakarta was considered small with the comparison of the population in the area. Meanwhile, the case of domestic violence in Yogyakarta was caused by factors such as stress due to domicile in the Metropolitan City; work environment; economy, and other factors. In order to take preventive measures against domestic violence behavior, mediation is needed. The concept of Islamic mediation in Indonesia is authorized by Badan Penasihat, Pembinaan, dan Pelestarian Rumah Tangga (the Household Advisory, Guidance, and Preservation Agency) or BP4. BP4 can mediate ongoing cases with spouses that impact domestic violence behavior. Meanwhile, the anticipation of harmful impacts on children as victims of domestic violence can be done through interpersonal communication; namely, the closest family communicates intensely with children through three steps; firstly, provide physical and mental strengthening; secondly, accompanying children as long as the domestic violence case has not been completed; thirdly, strengthen the spiritual side of the child. Such an effort is one of the anthropological and sociological resolutions of domestic violence conflicts
In Islam, the complexity and uniqueness of relation of state and religion can be traced back in history of the relation of Islamic law and state. The purpose of this study is to describe the place of Islamic law in Unitary State of Republic Indonesia and the models or alternatives that can be used to practice Islamic law. This research is a kind of non doctrinal qualitative legal research which included some problems, policy and law reform based research. The subject of this study is the substance and norms of sharia that has been accommodated by Indonesia legal system or has been applied through its protection. Data was collected from the book or documents. From this study, it can be concluded that although officially, Indonesia is not religious state, philosophically the purpose of sharia has been accommodated in Indonesia legal system, legally there is no obstacle to absorb sharia values and norms into positive law as long as it is not contrary to the constitution. This study also concluded that practically, there are some alternatives that can be used by Muslims in practicing sharia. This result implies that there is no need for Muslim to establish an Islamic theocratic state in order to practice comprehensive sharia.
The juvenile criminal justice system in Indonesia is still wrong so that there is a wrong use of the law against the enforcement of criminal law, especially for children. This study aims to analyze (1) the juvenile criminal justice system in Indonesia from the perspective of Islamic law and to see a comparison with (2) the juvenile justice system in positive law. This research was conducted using descriptive methods of analysis and applying a qualitative approach, as well as using various relevant references as data sources. Data collection uses literature study techniques which are then analyzed using content analysis techniques. The results showed that (1) in Islamic law there is no normative proposition about criminal sanctions, because the criminal sanctions against children in Islam are ta'dib (parenting) which is handed over to waliyul amri (leader). It is thus clear that the handling of children dealing with the law in the juvenile criminal justice system is prioritized. Restorative Justice. The Juvenile Criminal Justice System contained in Law Number 3 of 1997 has been updated through Law Number 11 of 2012 concerning the Juvenile Criminal Justice System, through a diversion system. (2) Judging from the Indonesian criminal law system and Islamic law, the similarity lies in the use of the principle of legality and prioritizing the interests of children through diversion in the form of Restorative Justice. Meanwhile, the difference lies in the legal basis, the age of the child, and the penalty of imprisonment.Keywords: Islamic Law, Juvenile Justice System, Restorative Justice AbstrakSistem peradilan pidana anak di Indonesia masih banyak yang keliru sehingga adanya salah penggunakan hukum terhadap penegakkan hukum pidana khususnya pada anak. Penelitian ini bertujuan untuk menganalisis (1) sistem peradilan pidana anak di Indonesia dalam perspektif hukum Islam dan untuk melihat perbandingan dengan (2) sistem peradilan anak dalam hukum positif. Penelitian ini dilakukan menggunakan metode deskriptif analisis dan mengaplikasikan pendekatan kualitatif, serta menggunakan berbagai referensi yang relevan sebagai sumber data. Pengumpulan data menggunakan teknik studi literatur yang kemudian di analisis dengan menggunakan teknik analisis isi. Hasil penelitian menunjukkan bahwa (1) dalam hukum Islam tidak ada proposisi normatif tentang sanksi pidana, karena sanksi pidana terhadap anak-anak dalam Islam adalah ta'dib (parenting) yang diserahkan kepada waliyul amri (pemimpin). Dengan demikian jelas bahwa penanganan anak-anak yang berurusan dengan hukum dalam sistem peradilan pidana remaja diprioritaskan. Keadilan Restoratif. Sistem Peradilan Pidana Anak yang terdapat dalam Undang-Undang Nomor 3 Tahun 1997 telah diperbarui melalui Undang-Undang Nomor 11 Tahun 2012 tentang Sistem Peradilan Pidana Remaja, melalui sistem diversi. (2) Dilihat dari sistem hukum pidana Indonesia dan hukum Islam, persamaannya terletak pada penggunaan prinsip legalitas dan mengutamakan kepentingan anak melalui diversi dalam bentuk Restorative Justice. Sedangkan perbedaannya terletak pada dasar hukum, usia anak, dan sanksi pidana penjara.Kata Kunci: Hukum Islam, Keadilan Restoratif, Sistem Peradilan AnakAbstract The juvenile criminal justice system in Indonesia is still wrong so that there is a wrong use of the law against the enforcement of criminal law, especially for children. This study aims to analyze (1) the juvenile criminal justice system in Indonesia from the perspective of Islamic law and to see a comparison with (2) the juvenile justice system in positive law. This research was conducted using descriptive methods of analysis and applying a qualitative approach, as well as using various relevant references as data sources. Data collection uses literature study techniques which are then analyzed using content analysis techniques. The results showed that (1) in Islamic law there is no normative proposition about criminal sanctions, because the criminal sanctions against children in Islam are ta'dib (parenting) which is handed over to waliyul amri (leader). It is thus clear that the handling of children dealing with the law in the juvenile criminal justice system is prioritized. Restorative Justice. The Juvenile Criminal Justice System contained in Law Number 3 of 1997 has been updated through Law Number 11 of 2012 concerning the Juvenile Criminal Justice System, through a diversion system. (2) Judging from the Indonesian criminal law system and Islamic law, the similarity lies in the use of the principle of legality and prioritizing the interests of children through diversion in the form of Restorative Justice. Meanwhile, the difference lies in the legal basis, the age of the child, and the penalty of imprisonment.Keywords: Islamic Law, Juvenile Justice System, Restorative Justice AbstrakSistem peradilan pidana anak di Indonesia masih banyak yang keliru sehingga adanya salah penggunakan hukum terhadap penegakkan hukum pidana khususnya pada anak. Penelitian ini bertujuan untuk menganalisis (1) sistem peradilan pidana anak di Indonesia dalam perspektif hukum Islam dan untuk melihat perbandingan dengan (2) sistem peradilan anak dalam hukum positif. Penelitian ini dilakukan menggunakan metode deskriptif analisis dan mengaplikasikan pendekatan kualitatif, serta menggunakan berbagai referensi yang relevan sebagai sumber data. Pengumpulan data menggunakan teknik studi literatur yang kemudian di analisis dengan menggunakan teknik analisis isi. Hasil penelitian menunjukkan bahwa (1) dalam hukum Islam tidak ada proposisi normatif tentang sanksi pidana, karena sanksi pidana terhadap anak-anak dalam Islam adalah ta'dib (parenting) yang diserahkan kepada waliyul amri (pemimpin). Dengan demikian jelas bahwa penanganan anak-anak yang berurusan dengan hukum dalam sistem peradilan pidana remaja diprioritaskan. Keadilan Restoratif. Sistem Peradilan Pidana Anak yang terdapat dalam Undang-Undang Nomor 3 Tahun 1997 telah diperbarui melalui Undang-Undang Nomor 11 Tahun 2012 tentang Sistem Peradilan Pidana Remaja, melalui sistem diversi. (2) Dilihat dari sistem hukum pidana Indonesia dan hukum Islam, persamaannya terletak pada penggunaan prinsip legalitas dan mengutamakan kepentingan anak melalui diversi dalam bentuk Restorative Justice. Sedangkan perbedaannya terletak pada dasar hukum, usia anak, dan sanksi pidana penjara.Kata Kunci: Hukum Islam, Keadilan Restoratif, Sistem Peradilan Anak
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