UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Syariah dan Ilmu Hukum
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TINJAUAN HUKUM ISLAM TERHADAP POLA BAGI HASIL (MUDARABAH) PADA BUMP (STUDI KASUS DI PONDOK PESANTREN AL-LUQMANIYYAH UMBULHARJO YOGYAKARTA)
Get PDFAl-Luqmaniyyah boarding business entity is an independent and well-systemed business applying the principle of mudarabah. In its operation, the BUMP (Pesantren owned enterprise) is domiciled as the owner of capital and santri and teacher as mudharib or capital manager. In mudarabah theory, there are harmonies and conditions that must be met. If one of the pillars and requirements is not met then the practice of mudarabah will be canceled or damaged. The mudarabah pattern in BUMP in Pondok Pesantren Al-Luqmaniyyah Yogyakarta akad mudarabahnya can be said not deviate from the teachings of Islamic religion, it is seen from the fulfillment of conditions and harmoniousness, conformity with Islamic principles on economic regulation (muamalah) and syari'ah business ethics. Mudarabah pattern practiced in BUMP Pondok Pesantren Al Luqmaniyyah consists of several business entities, but not all the same in applying the profit sharing pattern. There are several business entities in BUMP that apply revenue sharing principles such as revenue sharing system before deduction of operating expense from business, and others apply profit sharing principle, where profit sharing is calculated after deduction of operational cost from the business entityKata Kunci: mudharabah, Badan Usaha Milik Pesantren, revenue sharing, profit sharin
METAMORFOSIS “ILLAT HUKUM” DALAM SAD ADZ-DZARI’AH DAN FATH ADZ-DZARIAH (SEBUAH KAJIAN PERBANDINGAN)
Get PDFSad Adz-Dzariah is a breakthrough method produced by the scholars of Usul Fikih to protecting and keeping the human being as Mukallaf falling or rubbing on damage or mafsadah by closing and blocking all means, tools and wasilah that will be used for some action. But as a result of the development of life, there is another aspect that should be of concern as opposed also to avoiding damage or Mafsadah, namely the realization of the benefit or Jalbu al-Maslahah, by opening and allowing to use the means, tools and or wasilah that will be used for some action, by another method of ijtihad Fath Adz-Dzariah. So that the next concern is on the logical link or 'Illat Law must also be seen again for use, so then the transition from the Sad Adz-Dzariah Method to the Fath Adz-Dzariah Method can be done.Kata Kunci: Sad Adz-Dzariah, Fath Adz-Dzariah, sarana, alat dan wasila
Sanksi Pelanggaran Kode Etik Notaris Oleh Majelis Pengawas Daerah
Get PDFNotary is a function that is used from the state inthe field of private law and applies the role in makingauthentic deeds that have perfect proof power. Legalbasis for the implementation of the notary profession, inaddition to the Notary Act and other regulations, theNotary also has a Notary Code of Ethics as a foothold incarrying out his profession. In order to ensure tehcomplience in laws and codes of ethics, Notaries aresupervised by the regional supervisory board. Theexistence of a regional supervisory board is required tobe carried out professionally in carrying out their dutieswithout any feeling of discomfort for the monitorednotary. Notaries need more concrete objective laws,then the Notary Law and the Notary Code of Ethicsrespond to these concerns. However, the complience tothe ethics of the profession is very influential on themorals of the notary himsel
MENGGALI MAKNA ASAS LEGALITAS DAN PERKEMBANGANNYA DI INDONESIA
Get PDFThe principle of legality is a very fundamental principle in Positive Criminal Law and Islamic Criminal Law. The Indonesian Criminal Code Bill recognizes the principle of material legality (not absolute), so the consequence, even though it is not regulated in the legislation, is that someone's actions deserve to be punished. A person can be punished by referring to the law that lives in society. The principle of legality in positive law can actually be deviated, provided that the criminal act threatens order and security. In Islamic Criminal Law, the principle of legality can also be deviated with a note that it threatens public order and securit
DESA MAWA CARA NEGARA MAWA TATA: DINAMIKA PENGATURAN DESA DALAM SISTEM KETATANEGARAAN INDONESIA
Get PDFThe history of village arrangements in the state administration system in Indonesia has had ups and downs following the flow of social and political dynamics. In the Dutch and Japanese colonial era, villages were highly neglected. In the old order the existence of legal products that regulate the village actually makes the village eroded and marginalized. In the New Order period the village was regulated separately in Law No. 5 of 1979 which embraced uniformity like a village in Java. This resulted in the existence of indigenous peoples outside Java experiencing tremendous reductions. As the fall of the New Order and replaced by the Reform Order, the existence of villages and indigenous and tribal peoples is reduced to a part of the regency / municipal territory or regency which is incorporated in Law No. 22 of 1999. The next law product is Law No. 6 of 2014, which accommodates the existence of the village and traditional village. The alignment of this Law is in practice worthy of review and testing. This paper describes the development of village settings in the Indonesian state administration system from the beginning of independence until now.Kata kunci: desa mawa cara negara mawa tata, desa, sistem ketatanegaraan, masyarakat ada
Peralihan Hak Objek Akad Ijarah Muntahiyah bi Tamlik dengan Wa`ad (Janji) Hibah dalam Kompilasi Hukum Ekonomi Syariah
No full textLeasing merupakan lembaga keuangan non bank yang menjadi alternatif pilihan masyarakat dalam mendapatkan pembiayaan. Leasing dapat dilakukan dengan hak opsi (financial lease) dan tanpa hak opsi (operating lease). Di mana dalam leasing syaraih, tanpa hak opsi dapat disebut Ijarah, kemudian dengan hak opsi disebut Ijarah Muntahiyah bi Tamlik. Permasalahan yang akan di bahas adalah peralihan hak objek akad Ijarah Muntahiyah Bi Tamlik dengan wa`ad (janji) hibah dalam Kompilasi Hukum Ekonomi Syariah. Kesimpulan yang dapat diambil yaitu peralihan hak dengan akad hibah tersebut adalah tidak sah karena bertentangan dengan hibah berdasarkan prinsip syariah. Akad hibah berdasarkan prinsip syariah yang merupakan akad peralihan hak antara penghibah dengan penerima hibah secara cuma-cuma menurut ketentuan Pasal 693 Kompilasi Hukum Ekonomi Syariah Ijab dalam hibah dapat dinyatakan dengan kata-kata, tulisan, atau isyarat, yang mengandung arti beralihnya kepemilikan harta secara cuma-cuma. Sedangkan dalam akad IMBT sudah jelas bahwa pemberian tersebut bukan pemberian secara cuma-cuma akan tetapi pemilik barang telah mendapatkan ganti yang senilai dengan objek barang tersebut dan marginnya
Implimentasi Undang-Undang No 23 Tahun 2011 Tentang Pengelolaan Zakat di Baitul Maal wa Tamwil
Get PDFBaitul Maal Tamwil (BMT) merupakan penggabungan dari kata Baitul Mal dan Baitul Tamwil. Baitul Mal merupakan suatu konsep keuangan yang aktivitasnya mengelola dana yang bersifat nirlaba (sosial) yang bersumber dari Zakat, Infak, Sedekah, dan Wakaf atau sumber lain yang halal seperti hibah. Baitul Tamwil merupakan suatu konsep keuangan yang menghimpun dan menyalurkan dana masyarakat yang bersifat profit. Kedudukan BMT sebagai badan hukum masih bernaung dalam beberapa aturan di antaranya UU koperasi, UU yayasan, dan UU Lembaga Keuangan Mikro. Fokus kajian dalam tulisan ini yaitu pada BMT yang berbadan hukum Koperasi. Permen no 11 tahun 2017 tentang Pelaksanaan Kegiatan Usaha Simpan Pinjam dan Pembiayaan Syariah oleh Koperasi, menyebutkan penghimpunan, pengelolaan dan penyaluran dana zakat, infak, sedekah dan wakaf serta dana kebajikan lainnya harus sesuai dengan peraturan perundang-undangan dan prinsip syariah. Artinya pengelolaan baitul mal tunduk pada undang-undang zakat dan wakaf. Dalam UU no 23 tahun 2011 tentang Pengelolaan Zakat menyebutkan zakat dikelola oleh BAZNAS (Badan Amil Zakat Nasional) dan apabila ada masyarakat ingin melakukan pengelolaan zakat maka harus dibentuk LAZ (Lembaga Amil Zakat). Kewenangan LAZ berada dibawah pengawasan BAZNAS, BMT sebagai lembaga yang menjalankan pengelolaan zakat haruslah memiliki izin untuk mengelola harta maal. Oleh karenanya laporan pengelolaan harta maal BMT harus dilaporkan kepada BAZNAS. Kesimpulan dari tulisan ini bahwa BAZNAS turut melakukan pengawasan dalam pengelolaan harta maal di BMT
Akibat Hukum Kontrak (Akad) Terhadap Subjek dan Objeknya
Get PDFThe agreement is a legal relationship regarding the ties between parties that cause legal consequences and must be fulfilled. In classical fiqh, agreements only involve parties who make and do not apply to other parties. However, at certain limits due to contract law it can also involve third parties. With respect to the object of the contract, transfer of ownership can be carried out if the provisions in the form of the scope of the contents of the agreement, the binding capacity of the agreement and the responsibilities of the agreement have been fulfilled
PUTUSAN MK NO.22 /PUU-XV /2017 TENTANG PERMOHONAN JUDICIAL REVIEW PASAl 7 AYAT (1) UU NO. 1 TAHUN 1974 TENTANG USIA PERKAWINAN DALAM PERSPEKTIF MASLAHAH
Get PDFThe Decision of Constitutional Court Number. 22 / puu-XV / 2017 granted the request for a judicial review againt article 7 paragraph 1 (one) of cositution Number. 1 of 1974 concerning the age limit of marriage. This article actually distinguishes the age of marriage for women and men. For women at least 16 years and for men 19 years. This distinction is discrimination against women's rights as citizens and not in accordance with the principle of equality before the law as stated in article 12 paragraph 1 of the constitution 1945. This discrimination has caused some women to be forced to marry at the age of under 16 years, which is detrimental to the right to education, reproductive health and life safety. This court ruling gives hope for women to be better in the future. This decision is in accordance with the Purpose of Islamic law, to realize the benefit and keep away from damage.Artikel ini membahas tentang Putusan Mahkamah Konstutusi Nomor. 22/PUU-XV/2017 tentang Usia Perkawinan sebagai revisi terhadap Pasal 7 ayat 1( satu) undang-undang No. 1 tahun 1974 tentang batasan usia perkawinan. Pasal ini secara nyata membedakan umur perkawinan bagi wanita dan laki-laki. Bagi wanita minimal 16 tahun dan bagi laki-laki 19 tahun. Pembedaan ini merupakan diskriminasi terhadap hak-hak wanita sebagai warga negara dan tidak sesuai dengan prinsip kesamaan di depan hukum sebagimana yang disebutkan dalam pasal 27 ayat 1 UUD tahun 1945. diskriminasi ini berdampak sebagian wanita dikawinkan secara paksa pada umur di bawah 16 tahun, yang merugikan hak mendapatkan pendidikan, kesehatan reproduksi, dan keselamatan jiwa. putusan mahkamah ini memberikan harapan bagi wanita untuk lebih baik pada masa yang kan datang. hal ini sesaui dengan tujuan dalam hukum Islam, merealisasikan kemaslahatan dan menjauhkan dari kerusakan
PEMIMPIN RUMAH TANGGA DALAM TAFSIR (Kaji Ulang Pendapat Feminis dengan Metode Ta’wīl)
Get PDFThis paper aims to explain the opinion of some traditionalist Muslim scholars who refute feminist opinions of verse 34 of an-Nisā’ about household leaders. This study takes the form of a library with the content analysis method. Utilizing qawāʿid al-lughawi'ah (linguistic rules) like the ta'wīl method which is inherited uṣūliyyīn (Islamic law expert, scholars such as Rasyīd Riḍā ‘Alī aṣ-Ṣābūnī, and aṭ-Ṭabāṭabāʿī argued that men are more superior than women in some aspect such as intellectual. Therefore, it is men who have a duty to become the leader. Tulisan ini menjelaskan tentang pendapat beberapa sarjana Muslim tradisional yang menolak pendapat kaum feminist tentang kesejajaran laki-laki dan perempuan dalam menafsirkan surat Nisā’ ayat 34. Dengan menggunakan data literer dan analisis isi, tulisan ini menunjukkan bahwa beberapa sarjana Muslim Rasyīd Riḍā ‘Alī aṣ-Ṣābūnī, and aṭ-Ṭabāṭabāʿī berpendapat bahwa laki-laki berbeda dengan perempuan. Laki-laki mempunyai kemampuan intelektual lebih dibandingkan dengan perempuan. Oleh karena itu, maka kepemimpinan ada di punggung laki-laki