scholarly journals Perceiving the legal category of «dignity» in the legal approaches of the Islamic world

2021 ◽  
pp. 186-190
Author(s):  
M. A. Marchenko
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Islamic Law ◽  
World Order ◽  
Customary Law ◽  
Fundamental Aspect ◽  
Legal Concept ◽  
Islamic World ◽  
The Will ◽  
The Government

The right to human dignity respect is the fundamental aspect for any developed country and its legal system, where human dignity usually takes the most central role. However, taking into account certain provisions of the customary law and its origins, certain cultural or religious aspects in forming the legal regulations, specific court decisions and precedents,it is fair to say that the views on dignity within different legal systems will differ in their own way. In the context of the above, the countries of the Islamic world are no exception, as the study of dignity as a legal category through the prism of Muslim legal experience cannot be separated from the religion. That is because Muslims, as followers of Islam, have their own unique perception of the world based primarily on the ancient religious customs, traditions, beliefs, etc. The Islamic concept of human rights, in comparison with, for example, the Romano-Germanic approaches, does not emphasize the natural origin of rights and freedoms, because its foundation is based on other sources and other values, which in essence constitute the content of the Islamic world order. According to some researchers, the Islamic legal concept is based on such principles as: dignity and brotherhood; equality of all members of Islamic society, without division on the basis of race and colour or social status; respect for the honour, reputation and family of each individual; presumption of innocence and personal freedom. By studying dignity as a legal category through the prism of Islamic religious and legal principles, one can’t but highlight the fact that one of the specifics of such a legal family is the realization that rights and freedoms are the gift of Allah, and rights and freedoms are based on a certain sacred meaning that constitute the will of the Almighty. That is the reason why the dignity in the Muslim world perception is considered something divine, as human rights in Islam derive their power not from the will of the state or representatives of the government machine or human nature, but only from the will of the Creator. Given the sacred content of dignity as a multifaceted category in Muslim law, it is strictly forbidden to take action against a person’s authority, honest name, reputation and position in society. Keywords: human dignity, Islamic law, rights and freedoms, Islam.

scholarly journals The Protection of Indonesian Migrant Workers under Fiqh Siyasah Dusturiyah

Lentera Hukum ◽  
2021 ◽  
Vol 8 (1) ◽  
pp. 151
Author(s):  
Habib Ismail ◽  
Dani Amran Hakim ◽  
Muhammad Lutfi Hakim
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Migrant Workers ◽  
Social Protection ◽  
Islamic Law ◽  
Normative Approach ◽  
Right To Work ◽  
The Status ◽  
The Government ◽  
Weak Party

The position of migrant workers is often seen as a weak party. To some extent, such migrant workers are regarded as similar to slaves. In Indonesia, the government has to protect all citizens, including those abroad who have the status of migrant workers. Migrant Workers’ Protection Law 18/2017 was issued to protect citizens as migrant workers. However, several migrant workers remained legally unprotected abroad. This study used the normative approach that aimed to discuss the protection of Indonesian migrant workers from two-fold, juridical and fiqh siyasah dusturiyah perspectives. While the government protected migrant workers by issuing Law 18/2017, it has more specifically provided directions and objectives to protect migrant workers. This Law ensures human rights for migrant workers despite legal, economic, and social protection for them and their families. Then, the protection of migrant workers from fiqh siyasah dusturiyah should be under the four principles of the workforce in Islam: human independence, human dignity, justice, and the clarity of the contract and wage transaction. KEYWORDS: Indonesian Migrant Workers, Right to Work, Islamic Law.

scholarly journals Mekanisme Komisi Pemberantasan Korupsi dalam Proses Penyadapan dilihat dari Perspektif Hak Asasi Manusia (HAM)

JURNAL BELO ◽  
2020 ◽  
Vol 5 (2) ◽  
pp. 74-85
Author(s):  
Jennifer Ingelyne Nussy
Keyword(s):  
Human Rights ◽  
Law Enforcement ◽  
Human Dignity ◽  
Privacy Rights ◽  
The Law ◽  
The Government ◽  
Investigation Process ◽  
Do So

ABSTRACT Recognition and protection of a guarantee of human dignity to earn a respectable place in the eyes of the law and government. Related to the interests of law enforcement, the Corruption Eradication Commission (KPK) for the purpose of wiretapping evidence in court, while will protecting the privacyrights of suspects. Legal protections for the accused to be seen as matter of law adopted. Therefore, the protection of the privacy rights of a person to be seen in the investigation process. For the Commission to conduct wiretaps should see privacy rights as stipulated in the law and the government should establish a special set of rules that intercepts, thus providing the possibility for law enforcement has the authority to do so does not conflict with human rights.

African Conference on Local Courts and Customary Law

1963 ◽  
Vol 1 (4) ◽  
pp. 537-539 ◽  
Author(s):  
Jacob O. Ibik
Keyword(s):  
Sierra Leone ◽  
Islamic Law ◽  
Common Law ◽  
Dar Es Salaam ◽  
Secretary General ◽  
Customary Law ◽  
African Countries ◽  
Local Courts ◽  
The Government ◽  
The University

This conference was sponsored jointly by the Government of Tanganyika and the University College, Dar es Salaam, and was financed by the Ford Foundation. It was attended by delegates from African countries, some of whose legal systems have been influenced by common law, some by European civil law or Islamic law. Official representatives came from Ethiopia, Ghana, the Ivory, Coast, Nigeria, Northern Rhodesia, Nyasaland, Sierra Leone, the Sudan, Uganda, Kenya, Tanganyika, and Zanzibar. Some celebrated authorities on Islamic law and African customary law attended as observers, and contributed a great deal to the discussions. The chairman of the conference was the Tanganyikan Minister of Justice, Sheik Amri Abedi, and the secretary general was Mr P. J. Nkambo Mugerwa of the local Faculty of Law.

scholarly journals Adakah Ruang Ijtihad Untuk Isu Homoseks?

2003 ◽  
Vol 2 (1) ◽  
pp. 29
Author(s):  
Arif Maftuhin
Keyword(s):  
Human Rights ◽  
Islamic Law ◽  
Islamic Jurisprudence ◽  
The Government

Thus far the views of experts of Islamic jurisprudence regarding homosexuality have been very clear in forbidding it. The Alqur'an, Hadith and Ijma' are the bases of the prohibition on marriages of this kind, although jurists differ in their views on the punishment for homosexual behaviour. Malik, ash-Shafi'i and Ahmad equate the punishment for homosexual acts with that for adultery, whereas Abu Hanifah views it as a ta'zir punishment (one determined by the government). Meanwhile, the· view of some that homosexuality is a natural and predetermined phenomenon presents its own challenges: how will Islamic law respond to the claim that homosexuality is a part of our basic human rights that must be protected?

scholarly journals Strengthening Halal Tourism Based on Prophetic Islamic Law through The Historical Social Inference of the Sasak, Samawa and Mbojo

2018 ◽  
pp. 168
Author(s):  
Nurjannah S ◽  
Rina Rohayu H ◽  
Khudzaifah Dimyati ◽  
Absori Absori
Keyword(s):  
Islamic Law ◽  
Legal Analysis ◽  
Local Identity ◽  
Legal Concept ◽  
Local Identities ◽  
Legal Method ◽  
Sociological Jurisprudence ◽  
Halal Food ◽  
Islamic Identity ◽  
The Government

The legal paradigm of halal tourism which is being built by the government West Nusa Tenggara Province is based on oriental characters, civilization, and culture with the main scheme to attract the world Muslim tourists. The development of legal paradigm of character-and-civilized-based tourism is important in order to establish local identity of a particular area, which is now declining. This paper aimed to discus legal concept of halal tourism based on Islamic prophetic through social historical inference of Sasak, Samawa, and Mbojo ethnic groups. This research used legal analysis method of sociological jurisprudence and prophetic legal method with integrated-interconnected approach through the procedure of social historical interference. The finding revealed there is a convergence of Islamic prophetic values and social historical values of Sasak, Samawa, and Mbojo reflected in the patterns of halal food, social relation, clothes, economy, and the like. Common philosophy of Sasak, Samawa, and Mbojo, that is “adat bersendi syara’, syara’ bersendi kitabullah” (tradition is based upon sharia, sharia is based upon the Book of Allah) supports the Islamic identity that has provided a foundation for the issuance of halal regulation and the accommodation of character and civilized based local identities through local friendly entities.

scholarly journals REVITALISASI MAQÂSHID AL-SYARÎ’AH DALAM ISTINBÂTH HUKUM ISLAM: KAJIAN ATAS PEMIKIRAN MUHAMMAD AL-THÂHIR IBNU ‘ÂSYÛR

2017 ◽  
Vol 14 (1) ◽  
pp. 48
Author(s):  
Ainol Yaqin
Keyword(s):  
Human Rights ◽  
Research Methods ◽  
Human Dignity ◽  
Islamic Law ◽  
The State ◽  
Legal Research ◽  
Personal Rights

The essence of human rights is to protect and ensure the glory and dignity of people. So it becomes important human rights principles stipulated in the legislation in order to guarantee the state of human rights can be implemented optimally. However, there are some parties who deliberately rammed by the Islamic Human Rights as a product of the Liberals are opposed to the  Sharia. In fact, both Islam and human rights, aimed at ensuring the glory and dignity of man as the principles “maqhasidu al-syari’ah” are the main objectives the implementation of Islamic law. This paper aims to prove that human rights are not contrary to Islam because it has been expressly stipulated that one-on-one purpose in religion is upholding human dignity. This paper uses legal research methods that reveal the fact that Islam protects personal rights of his people so that the necessary regulatory and enforcement of human rights in the Indonesia. Tulisan ini terfokus mengkaji pemikiran Ibnu âsyûr tentang maqâṣid al-syarî’ah. Sebagai pemikir islam kontemporer ibnu âsyûr berupaya merumuskan maqâṣid al-syarî’ah menjadi disiplin ilmu yang mandiri dan pertimbangan utama dalam pegistinbathan hukum islam.Konsep independensi maqâṣid al-syarî’ah sebelumnya memang sudah digagas oleh al-syâthibî, namun Ibnu ‘âsyûr memperkokoh dan mempertegas kembali urgensi maqâṣid al-syarî’ah sebagai suatu disiplin ilmu.Menurutnya, ada empat unsur yang paling mendasar dalam pondasi bangunan maqâṣid al-syarî’ah, yaitu al-fithrah, al-musâwah, al-samâhah dan al-hurriyah.Keempat unsur ini mesti mendapat perhatian dan pertimbangan dalam proses pergumulan teks dan konteks realitas kekinian untuk melahirkan diktum-diktum hukum yang berkemashlahatan. Bagi ibnu ‘âsyûr, secara umum berdasarkan pengkajian atas dalil-dalil al-qur’an dan kasus-kasus parsial menunjukkanbahwa tujuan pensyari’atan hukum islam adalah memelihara sistem/tatanan kehidupan umat manusia dan kelestarian kemashlahatan itu dengan cara menjaga kemashlahatan manusia itu sendiri yang meliputi mashlahah akal, perbuatan dan alam dimana ia hidup. Dengan demikian maka bisa dikatakan kaidah umum dalam syari’at islam adalah untuk mewujudkanmashlahah dan menolak mafsadah.

scholarly journals Hukuman Mati Bagi Koruptor Pada Saat Keadaan Tertentu (Pandemi COVID-19) Perspektif Hukum Nasional dan Hukum Islam

2021 ◽  
Vol 15 (1) ◽  
pp. 137-150
Author(s):  
Dahyul Daipon
Keyword(s):  
Human Rights ◽  
Law Enforcement ◽  
Death Penalty ◽  
Criminal Law ◽  
Islamic Law ◽  
Positive Law ◽  
The Government

The current condition of the Covid-19 pandemic is a time where almost everyone feels social and economic difficulties. Communities whose regions apply restrictions/quarantines are highly dependent on assistance from the government. This paper is a study and analysis of one question how the death penalty can be applied to perpetrators of corruption during the Covid-19 outbreak or pandemic. In the criminal law that applies in Indonesia, the death penalty for perpetrators of criminal acts of corruption is contained in Article 2 paragraph 2 of Law no. 31 of 1999 concerning the Eradication of Corruption Crimes. Meanwhile, in Islamic law, corruption is categorized as jarimah ta'zir. The results of this study conclude that during a pandemic, the death penalty can be applied to corruptors in accordance with the provisions of Article 2 of the Anti-Corruption Law and the provisions of Islamic criminal law as jarimah ta'zir. There are fundamental differences in the application of the death penalty for corruptors according to positive law and Islamic criminal law, especially with regard to the conditions required for the imposition of the death penalty. Even though this seems cruel according to human rights supporters, this needs to be a concern for all law enforcers so that they can carry out strict law enforcement against perpetrators of corruption crimes during the pandemic.

scholarly journals Aborsi dalam Perspektif Hak Asasi Manusia dan Hukum Islam (Analisis terhadap Peraturan Pemerintah No. 61 tahun 2014 tentang Kesehatan Reproduksi)

AL- ADALAH ◽  
2018 ◽  
Vol 14 (1) ◽  
pp. 107
Author(s):  
Linda Fidawaty
Keyword(s):  
Human Rights ◽  
Government Regulation ◽  
Islamic Law ◽  
Medical Emergency ◽  
Rape Victims ◽  
The Government

This article examines the Government Regulation PP No. 61 of 2014 regulating mechanism and procedures of abortion in the case of rape victims from the perspectives of Human Rights and Islamic Law. The regulation, which is the implementation of Article 75 paragraph (1) of the Health Act, states that abortion is prohibited unless there is an indication of medical emergency and pregnancy due to rape. According to the rules, the implementation of abortion must fulfill some procedures such as:pregnancy verification, doctor’s certificate, investigator’s statement, and psychologist’s information about the occurrence of rape. In 39/1999 ofHuman Rights Act, unless it is aimed atprotecting the mother and child’s life, abortionis considered as violating human rights. In Islamic law, the regulation of abortion for rape victims varies widely, depending on circumstances.

scholarly journals Undang-Undang Nomor 21 Tahun 2007 tentang Pemberantasan Tindak Pidana Perdagangan Orang dalam Perspektif Hukum Islam

AL- ADALAH ◽  
2018 ◽  
Vol 14 (1) ◽  
pp. 131
Author(s):  
Neni Nuraeni ◽  
Dede Kania
Keyword(s):  
Human Trafficking ◽  
Human Dignity ◽  
Islamic Law ◽  
The Law ◽  
The Government

Human Traffickingis one of the most common crimes occurs in Indonesia. To eradicate this crime, the government issued the 21/2007 of Human Trafficking Act (UU PTPPO). The statue sanctions persons committing the crime and providing protection to witnesses and victims. The law accomodate a number of penalties for the perpetrators of this crime, ranging from principal punishment, in the form of imprisonment and fine, to additional criminal and ballast. Although Islamic law does not explicitly regulate this crime, it is clearly contrary to Islamic principles of freedom, independence, equality and human dignity.

scholarly journals EKSISTENSI HUKUM WARIS DI INDONESIA: ANTARA ADAT DAN SYARIAT

Asy-Syari ah ◽  
2015 ◽  
Vol 18 (1) ◽  
Author(s):  
Komari Komari
Keyword(s):  
Islamic Law ◽  
East Asian ◽  
Colonial Period ◽  
Customary Law ◽  
The Political ◽  
Inheritance Law ◽  
Muslim Society ◽  
Western Law ◽  
The Government ◽  
Asian People

This paper explains about the application of inheritance law in Indonesia which is strongly influenced by three law systems such as Islamic law, customary law, and Western law. At the beginning of Islam in Indonesia, Islamic law is very dominant in the implementation of Islamic inheritance law which is intergrated with culture and tradition among Muslim society. In Colonial period, the government of Dutch East Hindia started to establish Western law for European and East Asian people. But for the Muslim citizens in Indonesia was implement­ting the combination of Islamic law and customary law. In the independence period, the political of law has been changed through unification and codification of Islamic law into the Indonesia rules formally, including in the application of Islamic inheritance law. As long as this policy, Islamic inheritance law in Indonesia has a characteristic of the combination between Islamic law and customary law.

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