Contitution or Fundamental norms is the supreme law governing the operation of the working rules of the state as an organization, so that the constitution would give the direction and under the laws and regulation. In the constitution there must be an effective system, regularly to the mechanism or the operations of the government and the main of the constitutions is the existence of restriction of the authority and respect for the human rights, because human rights is human nature that possesses from birth.Keywords: constitution, restriction, human rights
Jati diri bangsa bukan saja dapat kita lihat dari bagaimana karakter pokok dari para warga bangsa, tetapi juga dari pililzan ideologi dan sistem pemerintahan yang dipilih oleh bangsa tersebut. Topik yang hendak saya babas pada kesempatan ini adalah sistem pemerintahan demokratiskonstitusional bagaimanakah yang telah dirancang oleh the founding fathers dalam UUD 1945? Masalah sistem pemerintahan tersebut saya Pandang perlu kita wacanakan kembali karena selama ini pemahaman kita ten tang bentuk dan susunan pemerintahan negara hanyalah didasarkan pada sumber-sumber sejarah yang diragukan keotentikannya. Setelah MPR-RI 1999-2004 melakukan amandemen UUD 1945 sebanyak 4 kali dalam kurun zvaktu 2 tahun dan menetapkan sistem pemerintahan presidensial sebagai sistem pemerintahan negara, perlu kita pertanyakan apakah sistem pemerintahan presidensial tersebut yang ditetapkan oleh pimpinan dan anggota BPUPK dan PPKI yang kemudian disahkan sebagdi UUD 1945, Konstitusi Pertama NKRI?Kalau konstitusi suatu negara dapat diibaratkan sebagai rel yang akan membawa bangsa tersebut ke tujuan yang dicita-citakannya, apakah cita-cita para pendiri negara bangsa untuk membentuk pemerintahan negara konstitusional yang demokratis serta yang sesuai dengan corak hidup bangsa dapat tercapai apabila rel tersebut setiap kali diubah arahnya dan dibelokkan ? kondisi itulah yang sedang dialami bangsa Indonesia saat ini setelah MPR mengadakan amandemen terhadap UUD 1945.
Penulisan sejarah atau historiografi di Indonesia terus mengalami perkembangan sejak masa kolonial. Berawal dari historiografi bercorak Nerlando-sentis yang kemudian bergerak menjadi Indonesiasentris yang kemudian didominasi oleh penulisan sejarah bercorak militer di era Orde Baru. Pada era reformasi terdapat berbagai tuntutan perubahan arah historiografi di Indonesia ter-masuk upaya dekonstruksi sejarah dan penulisan sejarah lokal. Sejarah maritim juga mendapatkan perhatian khusus pada periode ini. Sejarah maritim di tingkat lokal telah menunjukkan kepada kita bahwa hampir semua wilayah di Indone-sia memiliki konektivitas satu sama lain, menciptakan mobilitas, komunikasi, di-aspora berbagai etnis yang membentuk peradaban bersama yang kosmopolit. Indonesian historiography has continued to develop since the colonial period. Starting from Nerlandocentric historiography which later shifted into In-donesiacentric which then dominated by the military narrative of history in the New Order era. In the reform era there were various demands for historiograph-ical change in Indonesia including the efforts of historical deconstruction and local history writing. Maritime history also gained special attention in this period. Local maritime history has shown us that almost all regions of Indonesia have connec-tivity with each other, creating mobility, communication, diaspora of various eth-nic groups that form a cosmopolitan cosmic civilization.
The debate over the relationship between religion and the state reappeared when the New Order regime was at its peak of power, the 1980s. This has a fundamental need to strengthen the Unitary State of the Republic of Indonesia (NKRI) and establish Pancasila as the only state ideology and the only principle for religious and social organizations. This need certainly created an extraordinary paradigmatic controversy among all components of the nation, especially Muslims: between following the political will of the New Order or remaining a supporter of the establishment of an "Islamic state", not a Pancasila state. This is a big dilemma for the Indonesian people which in reality consists of thousands of islands, hundreds of ethnicities and languages, and dozens of religions, while the majority of the population is Muslim where the idea of establishing an 'Islamic state' has not vanished from the ideals of a number of Islamic organizations or groups.
This article traces the unique dynamic of cause lawyering in the context of a settler-colonial situation in which justice is framed ethnically but operates within the framework of liberal democratic institutions, such as the case of the State of Israel presents. It does so through the examination of the work of one of the most prominent Palestinian Non Governmental Organisations (NGOs) engaged in legal activism: 'Adalah – The Legal Centre for Arab Minority Rights in Israel'. Using interviews with legal activists and scholars in Adalah and beyond, combined with the analysis of legal documents and publications, this article offers an evaluation of the efficacy of legal resistance, addressing its advantages and limits within the Israeli scenario. This article argues that the law has an important role in this struggle; whilst its capacity to affect political change is indeed limited, it should not be dismissed outright. Sometimes the law is one of the few meaningful sources of influence, and much of the time it serves to expose the contradictions in the hegemonic system, thereby uncovering its weaknesses and forcing it to reveal its oppressive nature. Yet, since the utilization of the legal sphere for resistance is a practice found in between submission and subversion, this article analyses the ways in which this tension can be overcome.
Abstrak Tulisan ini bertujuan untuk mengungkap bahwa keadilan merupakan sebagai alat pengikat serta perekat dalam hubungan sosial masyarakat bernegara agar hidup harmonis dalam arti sebagai sendi perdamaian. Tulisan ini berawal dari persoalan ada di Indonesia yang masih saja sebagian kelompok tidak berlaku adil kepada kaum atau kelompok lainya. Pada hubungan ini terdapat kesenjangan, dimana diskriminasi itu masih terdapat ketimpangan antara hak satu dengan hak yang lainya dalam kehidupan beragama maupun bernegara. Padahal, kita meyakini bahwa apa yang ada dibumi itu adalah keniscayaan Tuhan atau sudah menjadi sunatullah dan tidak bisa dihindari perbedan-perbedaan ini. Sebab itu, penulis akan mengungkap nilai adil yang akan di sintesiskan dengan mendasarkan pada struktur sosial masyarakat Indonesia. Kata kunci:Mumtahanah 8, Makna Kontekstual, Adil Abstract This paper aims to reveal that justice is a means of fastener and adhesive in the social relations of the state society to live harmoniously in the sense of peace. This paper began from the problem in Indonesia which still some clusters do not apply fairly to other clusters. In this relationship, there is gap, where discrimination still exists inequality between one right and another right in religious and state life. Whereas we believed that what was on earth is absolutely something of God or has become a sunnatullah and could not be avoided these differences. Therefore, the researcheris going to reveal the values of justice that is going to be synthesized by basing on the social structure of Indonesian society. Keywords: Mumtahanah, Contextual Meaning, Justice Referensi Al-Din abi Said Abdullah bin Umr bin Muhammad al-Syairazi al-Baidhāwi, Nashr. Tafsir al-Baidhāwi Jilid 3. Bairut: Dar al- Fikr, t.t. Al Fadhl Jamaluddin Muhammad bin Mukrim, Abu. Lisanul Arab. Bairut, Dar Shadar, t.t. Al Qurthubi, Imam. Tafsir Al Qurthubi 17, diterjemahkan dari Al Jami" li Ahkaam Al Qur"an, terj. Akhmad Khatib. Jakarta: Pustaka Azzam, 2009. Al-Suyuti,Jalaluddin.Lubab al-Nuqul fi Asbab al-Nuzul.Beirut: Darr al-Kitab al-Araby, 2011M/1432 H. Bin Muhammad bin Ibrahim bin Umar bin Khalil al Syaihi, Ali. Tafsir Khazin juz 4. Beirut: Dar al kotob al Ilmiyah: 2004. Fuad Abd al-Baqi, Muhammad. al-Mu'jam al-Mufahras li Al-Fadh al-Qur'an al-Karim. Bairut, Dar al-Fikr: 1987. Husain Ahmad bin Ibnu Fariz Zakariyya, Abu. Muhjam Muqayis al Lughah, I. Ittihadul Kitabul Arab, 2002. Jalaludin al Mahalliy dan Jalaluddin as Suyti. Tafsir Jalalain Juz 1. Beirut: Dar al Fikr, 1991 M / 1412 H. Kansil, C.S.T, Sistem Pemerintahan Indonesia. Jakarta: Aksara Baru, 1979. Katsir, Ibnu. lubabut Tafsir min Ibnu Kaatsir juz 4, Terj. M. Abdull Ghofar E.M. Bogor: Pustaka Imam Syafi'i, 2003. Khadduri, Majid. Teologi Keadilan Perspektif Islam. Surabaya: Risalah Gusti,1999. Mandzur, Ibnu. Lisan Al Arabi. Beirut: Dar Lisan al Arab, t.t.p. Muthahari, Murtadha. Keadilan Ilahi, terj. Agus Effendi. Bandung: Mizan, 1992. Quraish Shihab, M. Membaca Sirah Nabi Muhammad SAW. Tangerang: Lentera Hati, 2011. Qutb, Sayyid. "Keadilan Sosial dalam Islam", dalam John J. Donohue dan John L. Esposito, Islam dan Pembaharuan, Terj. Machnun Husein. Jakarta: CV Rajawali, 1984. Zuhri. Potret Keteladanan Kiprah Politik Muhammad Rasulullah. Yogyakarta: LESFI, 2004.
AbstractThe negative impact of the use of law as a means of changing society in authoritarian countries is seen already clear when in authority a regime that was decades on authority in Indonesia. The regime overcome all the forces that exist in society and the bureaucracy is crucial. Political parties in that era were not independent. The decisions in the field of legislation more influenced by the government's political vision. Here, the law has been used as synonymous with power, so that can not be distinguished more clearly, where the law where power, where "rechtsstaat" and where "machtstaat", where state laws and which countries tyranny legitimized by law. The law should be given charges philosophical truth values are deduced from the principles of the law by the authorities, in fact the loaded power itself that must be regarded as truth. Manipulation of the truth that's going on here is misdirection logic through language games that the law is the same as the laws in the flow of positivism. Keywords: Legal, Moral and Authority AbstrakDampak negatif penggunaan hukum sebagai sarana perubahan masyarakat dalam negara otoriter terlihat sudah secara terang benderang ketika berkuasanya sebuah rezim yang puluhan tahun berkuasa di Indonesia. Rezim tersebut mengatasi semua kekuatan yang ada dalam masyarakat dan birokrasinya sangat menentukan. Partai-partai politik pada era itu tidak mandiri. Keputusan-keputusan di bidang legislasi lebih banyak diwarnai oleh visi politik pemerintah. Disini hukum telah dijadikan identik dengan kekuasaan, sehingga tidak dapat dibedakan lagi secara tegas, mana hukum mana kekuasaan, mana rechtsstaat dan mana machtstaat, mana negara hukum dan mana negara tirani yang dilegitimasi secara hukum. Hukum yang seharusnya diberi muatan-muatan nilai-nilai kebenaran filosofis yang dideduksi dari asas-asas hukum oleh kekuasaan, pada kenyataanya diberi muatan kekuasaan itu sendiri yang harus dipandang sebagai kebenaran. Manipulasi kebenaran yang terjadi disini berakar penyesatan logika melalui permainan bahasa (language of the game) bahwa hukum itu sama dengan undang-undang dalam aliran positivisme. Kata Kunci: Hukum, Moral, dan Kekuasaan
Abstract Corruption is a criminal act that breaks and against the state law and the religion law. Due tothe fact that this corruption is not only prohibited by the greatest one God but the effectivelegislation rule as well. Furthermore, the corruption can bring about a loss to all side. Forinstance; being able to make a misery society and country, locking the country economygrowth rapidity, putting in disorder country, being able to bring about a bad image for thecountry on the international people's view, in addition to, being able to cut down the countrythrust level on the international worl eithin doing cooperation, mainly in economy sector. Evenfor further more, the corruption make afraid of all foreigner investors to invest their stock orshare in Indonesia.On the other hand, the corruption can also induce the blocked project being carried out inourselves country as well as can hamper routine's job of the country. Thus the corruption actcan become the cause of the stopped country advance or progress. As a final point, thosecorruptors' re properly given a punishment dealing with their deed. Even a great deal ofsociety group wish those corruptors to be killed out or be given as a death sentence or in otherwords, at least is to be imposed as heavy as punishment in order to making them discourageto redo their deed. As a matter of the fact, this is only an example for other people who want todo what was done by the perpetrators before. In the long run, the corruption level can bedecreased in this our motherland's country.Keywords: the corrupt criminal act constitution, constituonal law, the effectivelegislation rule, Islamic law, Al-Qur'an & Al-Hadist.
