Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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Konstitusionalitas Pembubaran Organisasi Kemasyarakatan Melalui Surat Keputusan (Beschikking)
Full text linkThis article examines the ratio legis of the existence of community organizations in Indonesia and the position of the State Administrative Decision (KTUN) in the dissolution of mass organizations in Indonesia. The research method used in this study is the normative legal research and described by qualitatively. The results of the study explained that the existence of mass organizations was the right of freedom given directly by Article 28E paragraph (3) of the 1945 Constitution of the 1945 Constitution which later received direct legitimacy by Law Number 16 of 2017. Unfortunately in the law, the provisions of the dissolution of community organizations through the mechanism Justice is abolished. This gave the affirmation of the government's efforts in treating mass organizations as biological children from people's sovereignty doubtful. Another note which later became the Logical Falacy in the Act was, assuming that KTUN had a higher position compared to the 1945 Constitution As a listed in Article 28E paragraph (3) of the 1945 Constitution of the NRI. So the authors conclude the mechanism of dissolution of community organizations must pass the judicial adjudication process first for obtaining the essence of the legal state desired by Indonesia.
Abstrak: Artikel ini mengkaji terhadap ratio legis keberadaan organisasi kemasyarakatan di Indonesia dan kedudukan Keputusan Tata Usaha Negara (KTUN) dalam pembubaran ormas di Indonesia. Metode penelitian yang digunakan dalam penelitian ini ialah hukum normatif yang diuraikan secara ekploratif-kualitatif. Hasil penelitian menjelaskan bahwa keberadaan ormas merupakan hak kebebasan yang diberikan lansung oleh Pasal 28E ayat (3) UUD NRI Tahun 1945 yang kemudian mendapat legitimasi langsung oleh Undang-Undang Nomor 16 Tahun 2017. Sayangnya dalam undang-undang tersebut, ketentuan pembubaran organisasi masyarakat melalui mekanisme peradilan dihapuskan. Hal tersebut memberi penegasan ikhtiar pemerintah dalam merawat ormas sebagai anak kandung dari kedaulatan rakyat diragukan. Catatan lain yang kemudian menjadi logical falacy dalam undang-undang tersebut adalah, menganggap bahwa KTUN memiliki kedudukan yang lebih tinggi dibandingkan dengan UUD NRI 1945. Pembubaran ormas melalui pencabutan status badan hukum oleh Menteri Hukum dan HAM melalui KTUN dianggap pantas menderogasi hak dasar berserikat dan berkumpul sebagaimana tercatat dalam Pasal 28E ayat (3) UUD NRI Tahun 1945. Sehingga penulis berkesimpulan mekanisme pembubaran organisasi masyarakat harus melewati proses ajudikasi peradilan terlebih dahulu untukkemudian mendapatkan esensi negara hukum yang dikehendaki Indonesia.
The Concept of Usury (Ribā) according to MTR
Full text linkOf the many anti-usury movements in Indonesia, one of them is a community called the Society Without Usury (Masyarakat Tanpa Ribā hereinafter referred to as MTR). This community already has networks in several regions in Indonesia, which carry out the mission of da'wah to spread the understanding of usury and help people who are caught in problems with usury. The existence of this community aims to become a place of consultation as well as complaints for victims of usury. This research was conducted to answer the questions; What is the history of the emergence of MTR which echoes the spirit of living without usury? The type of this research is a qualitative research and uses field research. The approach that used in this research is phenomenology approach which sees changes in people's ways of thinking in life. Data collection techniques in this research are participatory observations, interviews and documentations. The results of this research show that: the history of the emergence of MTR is due to awareness as an anti-usury da'wah community, social movement, self-liberation from debt
Jual Beli Online dan Penentuan Hukum yang Terjadi di dalamnya
Full text linkThe process of buying and selling transactions online is the same as buying and selling salam because it is a sale and purchase transaction whose goods do not yet exist. Sale and purchase of salam can also be said to be buying and selling with debt. In essence, buying and selling salam is the opposite of buying and selling on credit. Along with its development, buying and selling online has made many modifications to its offerings that pamper its consumers. Such as on-site payment/cash on delivery (COD), pre-order system, and online dropship system. This study reveals how buying and selling online and the determination of the law that occurs in it. This study aims to provide an understanding to online business people that every concept will develop at any time, if there is a change in the idea, there will also be a change in legal provisions. This article is juridical-normative research. Data analysis was carried out qualitatively, divided into domain analysis, taxonomic analysis, and componential analysis. The study results show that the legal position related to online buying and selling is ideally actually using a salam buying and selling contract. However, the legal status will change if there is a change in the concept of the contract. The legal determination is not based on the digital media used as the bidding process but on the practice following the criteria for buying and selling contracts in fiqh muamalah maliyyah.
Abstrak: Proses transaksi jual beli secara online sama halnya dengan proses transaksi jual beli salam, karena merupakan transaksi jual beli yang barangnya belum ada. Jual beli salam juga bisa dikatakan sebagai jual beli dengan utang. Pada hakikatnya jual beli salam merupakan kebalikan dari jual beli secara kredit. Seiring perkembangannya, jual beli online banyak sekali modifikasi penawaran yang memanjakan para konsumennya. Seperti pembayaran di tempat/ cash on delivery (COD), sistem pre order, dan sistem dropship online. Penelitian ini mengungkap bagaimana praktik jual beli online dan penentuan hukum yang terjadi di dalamnya. Penelitian ini bertujuan memberikan pemahaman terhadap para pelaku bisnis online bahwa setiap konsep akan berkembang setiap saat, jika terjadi perubahan konsep juga akan terjadi perubahan ketentuan hukum. Artikel ini merupakan penelitian yuridis-normatif. Penganalisisan data dilakukan secara kualitatif yang terbagi dalam analisis domain, analisis taksonomi, dan analisis komponensial. Hasil penelitian menunjukkan Kedudukan hukum berkaitan dengan jual beli online secara ideal sebenarnya menggunakan akad jual beli salam. Namun kedudukan hukum itu akan berubah apabila ada perubahan konsep akad yang dilakukan. Penentuan hukumnya bukan didasarkan kepada media digital yang digunakan sebagai proses penawaran melainkan kepada praktik yang dilakukan sesuai dengan kriteria akad jual beli dalam fiqh muamalah maliyyah.
Operations of the Institution of Baitul Mal Wa At-Tamwil under the Perspective of al-Kulliyat al-Khamsah of the al-Shatibi’s Maqasid al-Shari‘ah
Full text linkThe development of the Islamic economics in Indonesia shows progress and needs to be appreciated. It can be seen in the effort to find its relevance to the modern economy, including the application of maqasid shari'ah as the main support in every operational development of shari’ah financial institutions. In this study, researcher will focus on the issue of how to implement the maintenance of al-kulliyyat al-khamsah of maqasid shari'ah of al-Shatibi at BMT Mawaddah Pelenggagan, Pamekasan, Madura. This is a qualitative research that the data is gained by using documentation and interview technique. The results of this study are (1) the implementation of maintenance of maqasid shari'ah of al-Shatibi’s al-kulliyyat al-khamsah which has been carried out by BMT Mawaddah has been going well. (2) There are several patterns that are not implemented because there are obstacles in their implementation. (3) It is found that there is a form of conformity between the concept of maqasid shari'ah in general and that of al-Shatibi’s al-kulliyyat al-khamsah
Pelaksanaan Ijab Kabul Pernikahan di Masa Pandemi Covid-19 di KUA Kecamatan Sampang Madura
Full text linkThis study aims to determine the implementation of the ijab kabul during the Covid-19 pandemic at the KUA, Sampang District, where there seems to be a change in the legal behavior of the community, where the Ijab and Kabul must be continuous and comply with health protocols. The method used is descriptive qualitative, which describes and studies in depth the practice of ijab and kabul at the KUA in Sampang District and then analyzes it based on the perspective of Islamic law or fiqh. This study found that, KUA Sampang District, Sampang Madura Regency issued a new procedure in the marriage contract. In the implementation of the Ijab and Kabul, the Penghulu as the representative of the female guardian performs ageppak bumih (clapping hands to the earth) after saying the Ijab so that the prospective groom immediately answers (kabul) the consent that was said by the Penghulu. They view that the marriage contract must be carried out in one assembly, where the ijab must be continuous with the kabul. In the implementation of the ijab kabul, the headmaster and the groom face each other, are about one meter apart, and do not shake hands. The penghulu claps his hands to the earth to remind the groom to immediately say Kabul, because there should be no time lag between ijab and kabul. This does not cause the marriage contract to be canceled, because ageppak bumih is an act of reminding the groom to immediately pronounce his kabul, answer the consent of the penghulu and so that the marriage contract remains valid
Pernikahan Dini Bagi Masyarakat Kampung Baru Desa Pitusunggu Kecamatan Ma’rang Kabupaten Pangkep Sulawesi Selatan
Full text linkThis study seeks to uncover the traditions of the Kampung Baru community who like to marry off their sons and daughters early. This paper is a qualitative-descriptive research with a phenomenological approach. Data collection is done by interview and observation. Data analysis in this study took place simultaneously with the data collection process. Data analysis was carried out through three stages of the water model, namely data reduction, presentation, and data verification. However, these three stages take place simultaneously, with the aim of providing accurate data and information for Ministry of Religion officials in formulating development policies in the field of religion. The research found that the practice of early marriage has been going on for a long time in Kampung Baru, and has even become a community culture that has been maintained for decades. The people of Kampung Baru view marriage as aiming to elevate one's sosial status. People's motivation for underage marriage is due to economic faktors, education, religion, and lack of legal awareness. In general, households built through underage marriages in Kampung Baru last quite long. The custom of the people of Kampung Baru to marry off their sons and daughters early needs special attention from all parties, especially the relevant government agencies, in order to provide enlightenment to the community about the risks and problems that can be caused to children and born generations
Studi Komparatif Pemikiran Muhammad Syahrur dan David S. Powers Tentang Hukum Waris Islam
Full text linkThe thought of Islamic law always develops along with changing times, places, and social conditions, and this cannot be separated from the approach applied by every scientist in performing ijtihad. This article reveals a comparative study between Muhammad Syahrur and David S. Powers, who have different backgrounds in interpreting the law, especially inheritance. Syahrur has formal educational experience in the field of engineering. In turn, he studied Islam intensely, while Powers is indeed formally educated in the Islamic world, and although they both use different approaches, they almost have the same view. For Syahrur, there is no absolute specific percentage limit in wills, but the number of wills can be determined by the choices based on the best conditions, in his opinion. Likewise, with inheritance law, the 2: 1 rule for men and women is also not absolute. Under certain conditions, the distribution of property can be 1: 1. Meanwhile, Powers, this testamentary term, is increasingly related to Shahrur's inheritance. It is just that it is intended for heirs whom Ashabul Furudh blocks. Another term that Powers introduced was inheritance ab intestine which was no different from Shahrur's thought. However, it was valid for 2: 1 if the heir was in primary status and 1: 1 if the heir was in the second position
Problem Yuridis Penyelesaian Perkara HAM Berat dalam Sistem Pidana Indonesia dan Pidana Islam
Full text linkThe expound of human rights cases in Indonesia can not become a problem solver since the enactment of the Human Rights Law in 1999 and the law on the Human Rights Court in 2000. Juridical constraints are the most striking factor in the weak resolution of severe human rights cases, especially in proving and resolving severe human rights cases in the criminal procedural law system. The result of the discussion is that the procedural law for the settlement of human rights cases (Law No. 26 of 2000) still does not accommodate the needs of law enforcement, especially in the investigation process. National Commission on Human Rights (Komnas HAM)'s authority tends to be politically intervened. So that, in the future, it is necessary to adjust the law enforcement system with the rules that have been applied. Whereas as a country with an Islamic majority, although it does not base its laws on Islamic Law; at least the values of Islamic criminal law can be realized from every law enforcement carried out, especially in upholding human rights, which in Islamic Law become the leading benchmark in seeing and enforcing a law.
Abstrak: Penanganan kasus HAM di Indonesia masih dapat dikatakan belum mampu menjadi problem solver sejak diundangkan UU HAM pada tahun 1999 dan UU Pengadilan HAM pada tahun 2000. Kendala yuridis menjadi faktor paling mencolok terhadap lemahnya penyelesaian kasus HAM berat. Terutama pada konteks pembuktian dan penyelesaian perkara HAM berat dalam sistem hukum acara pidana. Hasil dari pembahasan bahwa dalam hukum acara penyelesaian kasus HAM (UU No 26 Tahun 2000) masih belum mengakomodir kebutuhan penegak hukum terutama dalam proses penyidikan. Kewenangan Komnas HAM yang condong selalu diintervensi secara politis. Sehingga ke depan perlu penyesuaian dalam sistem penegakan hukum dengan aturan yang sudah diterapkan. Padahal sebagai negara dengan mayoritas Islam, meski tidak mendasarkan hukum terhadap hukum islam; paling tidak nilai-nilai dari hukum pidana islam dapat diwujudkan dari setiap penegakan hukum yang dilakukan, terutama dalam menegakkan hak-hak asasi manusia yang dalam hukum islam menjadi tolok ukur utama dalam melihat dan menegakkan suatu hukum
Tolok Ukur Kesepadanan (Kafa’ah) dalam Pernikahan: Perspektif Ibnu ‘Abdil Barr dan Imam Ibnu Al-Humam
Full text linkThis research is library research that aims to explain the thoughts of scholars regarding the concept of kafa'ah. The method chosen is the descriptive analysis method with a comparative approach, which describes the data regarding the opinion of Ibnu 'Abdil Barr and the opinion of Imam Ibnu Al-Humam about the benchmark of equivalence (kafa'ah) in marriage. The data is then analyzed using comparative analysis. From the results of the study, it was found that Ibnu 'Abdil Barr determined the benchmark of equivalence (kafa'ah) based on the Qur'an, Hadith, and ijma' al-madīnah experts. Meanwhile, Imam Ibnu Al-Humam in determining the criterion of equality (kafa'ah) in marriage is based on the Qur'an, Hadith, and 'urf. Ibnu 'Abdil Barr and Imam Ibnu Al-Humam have the same istinbat method, namely using the Qur'an and Hadith as the main and second basis. The difference between the two lies in determining the benchmark of equivalence (kafa'ah) in terms of religion alone, the basis for strengthening Ibn 'Abdil Barr in determining the benchmark of equivalence on the consensus of al-Madinah experts. Meanwhile, Imam Ibnu Al-Humam determines the benchmark of equivalence (kafa'ah) from five criteria, namely: lineage, independence, religion, wealth and profession. Imam Ibn Al-Humam uses 'urf as a consideration
Dirasah Muqaranah al-Madhahib ‘an Ahkam al-Nikah
Full text linkThis is a brief study of some of the provisions relating to marriage. Marriage is the only legitimate means of reproduction and reproduction. Islam has been keen on the permanence and stability of this legitimate relationship and, therefore, prescribed the khutbah before the contract, as it is how the two parties get to know their respective life partners in terms of morals, natures and forms. The jurists may consider the fiancé to the fiancée to the extent permitted by Sharia. He has a repetition of consideration so that they are sure of their matter, either to end with the desired result of the sermon, which is marriage or to amend the sermon and annul it. If the sermon ends with what is desired from marriage, the jurists agree that the formula, the offer and acceptance, is a pillar of marriage. They differed in what is only the formula, such as the mandate. For example, some of the pillars and others counted it from others. They also agreed that the dowry is not a pillar or a condition but a duty to pay. A woman is a gift decided by God Almighty as her dignity. There is no limit for more, except that it is enacted to leave exaggeration in it and no limit to at least according to the Shafi'is and Hanbalis. Guardianship in marriage is a pillar for the public, except for the Ahnaf. The mandate is of two types: compulsory and choice mandates. Holding a feast is a Sunnah for those who can do it in the audience, and it is obligatory for some Malikis and Shafi'is.
Keywords: Marriage, the four schools of thought, jurisprudence.
الملخص: إن هذه دراسة موجزة في بعض الأحكام المتعلقة بالنكاح. فالنكاح هو الوسيلة الوحيدة المشروعة للتوالد والتكاثر. وقد حرص الإسلام على ديمومة هذه العلاقة المشروعة واستقرارها، ولذا شرع الخطبة قبل العقد، فهي الوسيلة التي يتعرف بها الطرفان كل على شريك حياته، من ناحية الأخلاق والطبائع والأشكال. وجوز الفقهاء نظر الخاطب إلى المخطوبة، بالقدر الذي أباحه الشرع. وله تكرير النظر ولها أيضا كذلك، حتى يكونا على يقين من أمرهما، فإما أن تنتهي بالنتيجة المرجوة من الخطبة وهي النكاح وإما أن يعدل عن الخطبة فيفسخها، وإذا ما انتهت الخطبة بما يرجى منها وهي النكاح، فالفقهاء متفقون على أن الصيغة وهي الإيجاب والقبول ركن من أركان النكاح، واختلفوا فيما سوى الصيغة كالولاية مثلا فعدها البعض من الأركان وعدها البعض الأخر من غيرها، واتفقوا كذلك في أن المهر ليس بركن ولا بشرط، وهو واجب تدفع للمرأة عطية قررها الله سبحانه كرامة لها، ولا حد لأكثر إلا أنه يسن ترك المغالاة فيه وكذلك لا حد لأقله عند الشافعية والحنابلة. والولاية في النكاح ركن عند الجمهور سوى الأحناف. والولاية نوعان ولاية إجبار وولاية اختيار. وإقامة الوليمة سنة للقادر عليها عند الجمهور، وواجبة عند بعض المالكية والشافعية.
كلمات مفتاحية: النكاح، المذاهب الأربعة، الفقه