TarunaLaw: Journal of Law and Syariah

Implementasi Pasal 2 Perda Kabupaten Lampung Selatan No 3 Tahun 2014 Tentang Pengelolaan Pasar Rakyat Dalam Perspektif Siyasah Tanfidziyyah

2026-07-30T00:47:21+00:00

This research is motivated by the suboptimal implementataion of the Natar People's Market arrangement and management policy in South Lampung Regency, as stipulated in Article 2 of South Lampung Regency Regulation Number 3 of 2014 concerning the Arrangement and Management of People's Markets. The academic problem of this research lies in the discrepancy between legal norms that require the creation of an orderly, clean, safe, comfortable, and competitive people's market and the empirical conditions of the Natar People's Market, which still exhibit various problems in policy implementation. These conditions are reflected in the low level of orderliness among traders, weak oversight by officials, suboptimal management of market facilities, and the suboptimal implementation of market environmental arrangements in accordance with regional regulations. The research problem formulation covers the implementation of Article 2 of South Lampung Regency Regulation Number 3 of 2014 at the Natar People's Market Service Technical Implementation Unit and its review from the perspective of Fiqh Siyasah Tanfidziyyah. The research method uses a qualitative approach with a normative-empirical approach through observation, interviews, and documentation. The results of the study indicate that the implementation of Article 2 of the Regional Regulation of South Lampung Regency Number 3 of 2014 at the Natar People's Market has not been optimal due to weak supervision, limited resources, and low legal awareness of traders. The perspective of Fiqh Siyasah Tanfidziyyah shows that the implementation of the policy has not fully reflected the principles of trust, justice ('adl), and benefit (maslahah) in governance.

Kewenangan Pengadilan Tata Usaha Negara Mengadili Fiktif Positif

2026-07-26T03:12:56+00:00

Positive fictitious arrangements were introduced through Law Number 30 of 2014 concerning Administration. Furthermore, the positive fictitious regulation was changed through Article 175 number 6 of Law Number 11 of 2020 concerning Job Creation which was subsequently revoked by Perppu Number 2 of 2022. The Perppu was then ratified into Law Number 6 of 2023 concerning the Stipulation of Government Regulation in Lieu of Law Number 2 of 2022 concerning Job Creation into Law. This change creates ambiguity regarding the authority of the State Administrative Court in resolving positive fictitious applications. This study aims to analyze how positive fictitious regulations after the enactment of Article 175 Number 7 of Law Number 6 of 2023 concerning the Stipulation of Government Regulation in Lieu of Law Number 2 of 2022 concerning Job Creation. This research uses a normative legal research type with a statute approach, a comparative approach and a case approuch. The legal materials used consist of primary legal materials, secondary legal materials, and tertiary legal materials. These legal materials are analyzed qualitatively and presented descriptively. The results of this study are: 1) PTUN has the authority to attribute to try positive fictitious applications based on Article 53 of Law Number 30 of 2014 concerning State Administration, which aims to provide legal protection, legal certainty, and realize the principle of administrative justice according to John Rawls, and 2) After going through changes in Article 175 Number 7 of Law Number 6 of 2023 concerning the Stipulation of Government Regulation in Lieu of Law Number 2 of 2022 concerning Job Creation, the authority of the PTUN was revoked, and the implementation of positive fictitious was transferred to a mechanism that had not been determined because the presidential regulation had not been issued, thus creating a legal vacuum.

Kedudukan Hukum Orang Tua Angkat Sebagai Penerima Harta Waris Anak Angkat Perspektif Kompilasi Hukum Islam

2026-07-26T05:09:21+00:00

This study examines the legal position of adoptive parents (orang tua angkat) as recipients of inheritance from a deceased adopted child under the perspective of the Kompilasi Hukum Islam (KHI). Unlike the prevailing discourse that centers on an adopted child’s right to the estate of adoptive parents, this article addresses the reverse and less-examined situation, namely an adopted child who dies first while already possessing self-acquired wealth. Using a normative-juridical method with statutory and conceptual approaches, the study finds that Islamic inheritance law excludes adoptive parents from the class of primary heirs because inheritance rights rest exclusively on three causes, namely nasab, lawful marriage, and wala’, none of which arises from tabanni. Article 209 of the KHI closes this gap by granting adoptive parents a civil right in the form of wasiat wajibah, capped at one-third of the estate, without displacing the fixed shares of nasabiyah heirs. The article concludes that wasiat wajibah, constructed through qiyas and maslahah mursalah, operates as a proportionate instrument of substantive justice that reconciles the certainty of nasab-based inheritance with the socio-economic reality of adoptive parenting, though its judicial application still requires firmer interpretive standards.

Criminalization of Cohabitation in the Perspective of Positive Criminal Law: A Normative Study of the Old Criminal Code and the New Criminal Code

2026-07-26T03:55:37+00:00

This study aims to analyze the regulation of cohabitation within Indonesia’s positive criminal law and to examine the compatibility of its criminalization with the principles of legality and ultimum remedium. The phenomenon of cohabitation, which has increasingly developed within Indonesia’s urban society, is now explicitly criminalized under Article 412 of the Nastional Criminal Code (Law No. 1 of 2023), in contrast to the Old Criminal Code which only regulated adultery in the context of violations against the institution of marriage. This research employs a normative juridical method using statutory, conceptual, and comparative approaches. The findings indicate that the formulation of the cohabitation provision does not fully comply with the principle of legality, as it contains vague and open-ended terminology such as “living together as husband and wife.” Furthermore, the use of criminal law in regulating cohabitation contradicts the principle of ultimum remedium, as it lacks sufficient justification for the application of repressive penal measures. This study concludes that the criminalization of cohabitation in the New Criminal Code has the potential to result in overcriminalization, legal uncertainty, and violations of the right to privacy and civil liberties. Therefore, a reconsideration of this provision is necessary to ensure proportionality and alignment with the fundamental principles of modern criminal law and constitutional norms.

Ekonomi Sufistik : Tela'ah Pemikiran Imam Al-Ghazali tentang Maslahah dan Etika Pasar

2026-07-27T06:56:11+00:00

This study discusses the comprehensive analysis of the Sufistic economic thought of Imam Al-Ghazali regarding the core concept of maslahah and market ethics within Islamic economics. The main research focus is carefully directed at Al-Ghazali's views on market mechanisms, business actors' behavior, and the integration of moral-spiritual values in economic activities. The theory applied is Al-Ghazali's maslahah concept, which emphasizes the protection of the five essential elements of human life (maqashid sharia), namely religion, life, intellect, lineage, and property. This study employs a qualitative method with a biographical and literature review approach by examining Al-Ghazali's primary works, such as Ihya’ Ulumuddin and Al-Mustashfa min Ilm al-Ushul, alongside various supporting academic journals and literature. The results indicate that, according to Al-Ghazali, markets must operate fairly through natural supply and demand mechanisms without manipulation, hoarding, or fraud. The equilibrium price is formed naturally based on market conditions, yet its implementation must remain bound by Islamic business ethics and morality. Al-Ghazali also emphasizes that economic activities should not merely be material profit-oriented, but must provide public welfare and spiritual blessings through honesty, trustworthiness, and justice in trade. In conclusion, Al-Ghazali's Sufistic economic thought, which perfectly integrates sharia and tasawuf, remains highly relevant in addressing modern economic challenges. This framework can serve as a strong foundation for building a fair, balanced market system that is free from deceptive practices to achieve comprehensive community welfare.

Antara Sadd adz-Dzari’ah dan Perlindungan Konsumen: Analisis Ketiadaan Perubahan Tenor Cicil Emas pada Aplikasi Tring!

2026-09-02T05:37:43+00:00

This research goal to analyze the urgency of the absence of a tenor modification mechanism in the gold installment feature of the Tring! application by PT. Pegadaian, and to examine the structural tension between sharia compliance and consumer protection. This research adopts a normative-legal research design through literature review, integrating a statute approach to analyze relevant legal framework. Next, the results indicate that from the perspective of fiqh muamalah, the tenor-locking policy is validated through employing the concept of sadd adzdzari’ah as a protective legal principle to minimize the emergence of riba resulting from additional margin accumulation in rescheduling schemes, fulfilling the legal reasoning parameters of ijtihad and Fatwa DSN-MUI No. 77/2010. However, from the perspective of positive UU, applying tenor locking through standar contracts without transparency regarding mitigation and consequences of default ignoring the customers’ rights to transparent, reliable, and truthful information under concerning Consumer Protection (UUPK). This study recommends that PT. Pegadaian integrate a semi-digital sharia restructuring feature that facilitates signing a new contract without additional interest to establish a fair and transparent digital financial ecosystem.

Tradisi Rebu Masyarakat Adat Karo Di Desa Kutarayat Ditinjau Dari Perspektif Hukum Islam Al-'Adah Muhakkamah

2026-09-25T06:15:30+00:00

The Rebu Tradition is one of the customary systems governing social relationships within the Karo indigenous community, particularly between sons- or daughters-in-law and their parents-in-law, as well as between brothers- and sisters-in-law of the opposite sex. This tradition serves to preserve ethics, mutual respect, and family harmony. However, modernization and social transformation have influenced its implementation, raising questions regarding its relevance from the perspective of Islamic law. This study aims to analyze the implementation of the Rebu Tradition among the Karo indigenous community in Kutarayat Village, Naman Teran District, Karo Regency, and to examine its legal position based on the principle of al-'adah muhakkamah. This research employed a qualitative method with an empirical juridical approach. Data were collected through observation, in-depth interviews with customary leaders, religious leaders, village officials, and community members, as well as documentation. The collected data were analyzed using data reduction, data display, and descriptive-analytical conclusion drawing techniques. The findings reveal that the Rebu Tradition continues to function as a customary norm regulating kinship interactions through restrictions on specific forms of communication and behavior as expressions of respect and social control. Although its implementation has adapted to contemporary social changes, its fundamental values remain well preserved. From the perspective of al-'adah muhakkamah, the Rebu Tradition fulfills the criteria of a valid custom because it has been continuously practiced across generations, is widely accepted by the community, promotes public benefit (maslahah), and does not contradict the principles of Islamic law. Therefore, the Rebu Tradition can be classified as al-'urf al-shahih (a legally recognized custom), demonstrating that customary law and Islamic law can coexist harmoniously in preserving family ethics, social order, and cultural identity within the Karo indigenous community.