Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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Perlindungan Konsumen terhadap Praktik Jual Beli Barang Kadaluwarsa yang Tidak Dapat Dikembalikan
Full text linkThis article is the result of a qualitative research to answer questions about how the practice of buying and selling expired goods that cannot be returned at Hidayah store and how Islamic law and Law no. 8 of 1999 concerning consumer protection against the sale and purchase of expired goods that cannot be returned at the Hidayah store in Surabaya. From the results of this study, it can be concluded that: first, in practice, expired goods which are the object of buying and selling at the Hidayah store in Surabaya may not be returned when consumers directly choose their own goods at the store, while they can be returned if the customer places an order by telephone; second, the practice of buying and selling expired goods that cannot be returned is not allowed according to Islamic law, because it is not in accordance with the sale and purchase contract in which there is a khiya>r, namely disgrace khiya>r, where when the goods are defective (expired), then may be returned. In addition, in article 8 paragraph 4 of Law no. 8 of 1999 concerning consumer protection also emphasized the prohibition of business actors from trading expired goods and being obliged to withdraw them from circulation. Consumers should be more thorough and careful in checking the goods to be purchased by checking the expiration date of each food product. Meanwhile, shop owners should sell goods that do not expire so as not to harm consumers
IDDAH OF A PREGNANT WOMAN FOLLOWING THE DEATH OF HER HUSBAND: A STUDY OF TA’ARUDH AL-ADILLAH
Full text linkOne of the consequences that must be endured by women after divorce, the divorce of thalaq, or divorce due to death is iddah. Enforcement of iddah for women after the divorce is not Islamic law-oriented but had existed before Islam came. In general, two verses explain about iddah which are considered ta’arudh al-adillah (considered contradictory) namely surah al-Baqarah verse 234 states that women whose husbands’ deaths receive iddah for four months ten days and surah ath-Thalaq ayat 4, Allah states that pregnant women get iddah until they give birth to their children. Therefore, this study aims to examine the iddah law of a pregnant woman whose husband has died based on the instructions of surah al-Baqarah verse 234 and surah ath-Thalaq verse 4, using ta’arudh al-adillah. This type of research is a qualitative research that is literature research. Sources of data in this research involved books, scientific journals, articles, internet, legal products, and other forms of written documents relating to iddah. Methods of data collection in this research employed reading, comparing, examining as many data sources as possible. Data analysis methods in this research included data reduction, data presentation, and conclusion. For more profound analysis results, this study also performed data analysis techniques, the bayani method, the ta’lili method, and the istislahi method. The results showed that the iddah period for a woman whose husband dies according to surah al-Baqarah verse 234 is four months and ten days. This law applies if the woman is not pregnant. However, the provisions for pregnant women are more specifically specified in surah ath-Thalaq verse 4, because the provisions of pregnancy have been specified (takhsis) in surah ath-Thalaq verse 4
Marriage Dispensation in Indonesia on The Perspective of Maqāṣid Al-Usrah
Full text linkCurrently, the number of early marriage or underage marriage in Indonesia has increased sharply. In 2020, there are approximately 34,000 applications for marriage dispensation to the courts.. Of that number, 97% of the requests were granted. This means that almost all applicants for marriage dispensation are granted by the courts. Therefore, to measure whether the dispensation of the underage marriage has met the standart of mas}lah}ah for the perpetrator or not, it will be analyzed using the theory of maqāṣid al-usrah. The results of the research state that: (1) the motives for conducting underage marriage are due to economic factor, government policy to close schools during the Covid-19 pandemic, the rise of glorification of marriage on social media, and incidents of pregnancy out of wedlock; (2) giving dispensation by the courts to the applicants to continue conducting underage marriage is legally valid as fiqh al-munākaḥāt fiqh (Isalmic jurisprudence on marriage), but it can turn into ḥarām if the potential of harm is greater than the benefit for the bride and groom
MEASURING THE LIKELIHOOD OF UNREGISTERED MARRIAGE (THE PERSPECTIVE OF SIYASAH JINAYAH)
Full text linkAbstract: Unregistered marriage is not something uncommon in Indonesia, contrary to the promulgation of Law Number 1 of 1974 concerning Marriage requiring the state to only recognize the validity of a registered marriage. Unregistered marriage often puts women as victims and this practice tends to contravene Islamic law. There have been cases where women always end up with an unclear status as wives, considering that wives are not entitled to both juridical rights and Islamic law rights to cancel a marriage, while a divorce is not often clearly declared against wives by husbands. Despite the impacts resulting from unregistered marriage, this practice remains obvious in society. The notion demanding the criminalization of unregistered marriages is rising, while this view is opposed by some since it is deemed to contravene religious provisions. Departing from this polemic, this research employed a normative method to find out the legal standing of the criminalization of unregistered marriage pursuant to Islamic law. The research discovers that unregistered marriage is likely to take place according to the criminal perspective of Islam, especially when it is linked to merit and drawbacks in the matter. Although the legal standing of unregistered marriage is acceptable, overlooking the procedures set by the government is deemed to be disobedience since this instruction from the government as ulil amri is considered ta’zir citizens have to obey. Thus, criminalizing unregistered marriage is not taken as a proscription in terms of marriage, but it is implemented to respond to the disobedience of the governmental procedures
INFLUENCES OF ‘URF IN ISLAMIC LAW COMPILATION CONCERNING MARRIAGE IN INDONESIA
Full text linkThe scholars of ushul fiqh (uṣūliyyīn) agree that ‘urf al-ṣaḥīḥ, representing an appropriate custom, serves as the legal basis since this is congruent with what is intended in naṣ (Quran and Sunnah). Thus, determining Islamic law should take into account the customs or traditions people adhere to, including inheritance-related matters. In Indonesia, Islamic Law Compilation, the law governing inheritance based on society and religious courts, set forth several articles accommodating ‘urf in the inheritance system. This study aims to investigate which ‘urf has been adopted as a legal guideline in Islamic Law Compilation, and what implications can be caused by ‘urf in Islamic Law Compilation concerning inheritance. With an Islamic Law approach and the theory of ‘urf al-syatibi, this study concludes that there are at least four essential articles regarding the influences of ‘urf in Islamic Law Compilation, consisting of Articles 171 and 174, Article 183, and Article 190, where Article 171 point c mentions the definition of inheritor and Article 174 regulates the classification of inheritors that has an implication on the system of inheritance adopted by Islamic Law Compilation with a strong bilateral principle. Moreover, Article 183 deals with the mechanism of peace in inherited asset distribution, indicating an elaborate individual principle in Islamic Law Compilation. Article 190, however, governs the distribution of marital properties or shared properties, having an implication on the customs of the people of Indonesia who are used to equally sharing assets as adopted by Islamic Law Compilation
Dinamika Lembaga Bahtsul Masail Nahdlatul Ulama: Studi Komparasi Fatwa Pencatatan Perkawinan
Full text linkAbstract: This research seeks to find differences and similarities in fatwa products produced by several Bahtsul Masail Nahdlatul Ulama Institutions (LBM NU). This study focuses on fatwas related to the issue of registering marriages. There are still many unregistered marriages in Indonesia, which makes this research interesting. This research is library research. The data collection technique is through collecting documents and relevant data from primary data sources then supported by secondary data sources, then compared by comparing the fatwa of the Bahtsul Masail PWNU Yogyakarta institution and the fatwa of the Bahtsul Masail PBNU institution regarding marriage registration. The results of this study indicate that unregistered marriages raise pros and cons regarding the validity of the marriage.
Keywords: Registration of Marriage; Bahtsul Masail NU; Fatwa
Abstrak: Penelitian ini berupaya untuk menemukan perbedaan dan persamaan produk fatwa yang dihasilkan oleh beberapa Lembaga Bahtsul Masail Nahdlatul Ulama (LBM NU). Penelitian ini berfokus pada fatwa yang berkaitan dengan isu pencatatan perkawinan. Fakta bahwa di Indonesia masih banyak terjadi perkawinan siri menjadikan penelitian ini menarik. Penelitian ini merupakan penelitian pustaka. Teknik pengumpulan data yakni melalui mengumpulkan dokumen dan data-data yang relevan dari sumber data primer kemudian ditunjang dengan sumber data sekunder, kemudian dikomparasikan dengan membandingkan fatwa lembaga Bahtsul Masail PWNU Yogyakarta dan fatwa lembaga Bahtsul Masail PBNU mengenai pencatatan perkawinan. Hasil penelitian ini menunjukkan bahwa perkawinan yang tidak dicatatkan menimbulkan pro kontra mengenai keabsahan perkawinan.
Kata Kunci: Pencatatan Perkawinan; Bahtsul Masail NU; Fatw
Implementasi Maqasid Shari‘ah dalam Perencanaan Keuangan Menuju Good Money Habit
Full text linkFinancial planning is a measuring tool that can be used by humans to meet the needs of life both now and in the future. Every financial or economic decision that will be taken by someone has an impact on the financial planning that is carried out. This good financial decision can also make a person able to see the short and long term effects on his life goals. In Islam, financial planning is very important as long as it does not conflict with sharia principles and is oriented towards the world and the hereafter. With good financial planning, the economic or financial cycle will also improve or what is commonly called good money habits. Good money habit is a habit that becomes a person's ability to finance life with basic needs first so that financial conditions are not problematic. Financial conditions that are not problematic, of course, will bring security in life. Of course, with maslahah, the concept of Islamic finance will aim to realize the public interest. Maslahah gives its side not only to individuals, but also to the interests of the wider community. By being oriented to maslahah, life can create a just and prosperous society which has far-reaching implications, not only in the material-worldly context, but also spiritual-ukhrawi.
Abstrak: Perencanaan keuangan adalah alat ukur yang dapat digunakan oleh manusia untuk memenuhi kebutuhan hidup baik di masa kini maupun masa yang akan datang. Setiap keputusan terkait keuangan atau ekonomi yang akan diambil oleh seseorang berdampak pada perencanaan keuangan yang dilakukan. Keputusan finansial yang baik ini juga dapat membuat seseorang mampu melihat efek jangka pendek dan panjang atas tujuan hidupnya. Dalam Islam, perencanaan keuangan sangat penting untuk dilakukan asal tidak bertentangan dengan prinsip-prinsip syariah dan berorientasi pada dunia dan akhirat. Dengan perencanaan keuangan yang baik maka siklus ekonomi atau keuangan akan ikut membaik atau yang biasa disebut dengan good money habits. Good money habit adalah kebiasaan yang menjadi kemampuan seseorang dalam membiayai hidup dengan kebutuhan pokok terlebih dahulu sehingga kondisi keuangan tidak bermasalah. Kondisi keuangan yang tidak bermasalah tentu saja akan membawa keamanan dalam kehidupan. Tentunya dengan maslahah maka konsep keuangan Islam akan bertujuan untuk mewujudkan kepentingan publik. Maslahah memberikan pemihakannya tidak saja pada individu, tetapi juga kepentingan masyarakat yang lebih luas. Dengan berorientasi pada maslahah, kehidupan dapat menciptakan masyarakat yang adil dan makmur yang mempunyai implikasi jauh, tidak saja dalam konteks materil-duniawi, tetapi juga spiritual-ukhrawi
Urgensi Pembentukan Undang-undang tentang Pasar Modal Syariah
Full text linkThis paper confirms that the growth of the Islamic economy in the midst of the global crisis shows the development of Islamic capital markets not only in Muslim-majority countries, but also in secular countries such as America. This paper emphasizes the urgency of the establishment of a Law on Islamic Capital Markets. Although the development of the Islamic capital market has increased, the regulation of the existence of the Islamic capital market has not yet been regulated in law. Meanwhile, Law No. 8 of 1995 concerning the Capital Market found several shortcomings. Whereas activities in the capital market can lead to conflicts or disputes. In its development, disputes in the capital market can be resolved through non-litigation channels, one of which is arbitration that has not been fully accommodated in the Capital Market Law. The existence of regulations regarding the Islamic capital market with the legal basis of a law as well as to strengthen sharia arbitration as an alternative dispute resolution in the Islamic capital market.
Abstrak: Karya ilmiah ini menegaskan bahwa adanya pertumbuhan perekonomian Islam di tengah krisis global menunjukkan perkembangan pasar modal syariah tidak hanya di berbagai negara yang mayoritas muslim, namun juga di negara sekuler seperti Amerika. Tulisan ini lebih menekankan pada urgensi pembentukan Undang-undang tentang Pasar Modal Syariah. Perkembangan pasar modal syariah meskipun mengalami peningkatan, tetapi pengaturan terhadap keberadaan pasar modal syariah belum diatur dalam Undang-undang. Sementara Undang-undang No.8 Tahun 1995 tentang Pasar Modal ditemukan beberapa kekurangan. Padahal kegiatan di pasar modal dapat menimbulkan konflik atau sengketa. Pada perkembangannya, sengketa dalam pasar modal dapat diselesaikan melalui jalur non litigasi salah satunya dengan arbitrase belum sepenuhnya diakomodir dalam Undang-undang Pasar Modal. Adanya pengaturan mengenai pasar modal syariah dengan dasar hukum sebuah Undang-undang sekaligus untuk memperkuat arbitrase syariah sebagai alternatif penyelesaian sengketa di pasar modal syariah
Penolakan Sertifikasi Label Halal MUI Surabaya pada Produk “Mie Setan” Perspektif Hukum Islam dan Undang-Undang No 33 Tahun 2014
Full text linkThis study discusses the rejection of the halal label certification on devil noodle products in the perspective of Islamic law and Law no. 33 of 2014. The results of the study concluded that the rejection of the halal label certification application based on SK46/Dir/LPPOM MUI/XII/14 and MUI Fatwa Number 4 of 2003 concerning Standardization of Halal Fatwas because the name of Satan is identic with the name of the enemy of Allah and it is feared that it can distance from remembering Allah and can be categorized as 'urf fasid (bad costome) that must be abandoned. Then, regarding the product name in Law no. 33 of 2014 is not an object that will be examined by halal auditors, but regarding the name and type of product, it is an initial file at the stage of submitting an application, then in article 33 of Law no. 33 of 2014 explains that the determination of product halalness is carried out by MUI in the MUI halal fatwa trial. In line with the conclusion above, the owner of the Surabaya devil noodle product must follow the procedure of LP POM MUI JATIM, namely changing the name of the devil with a good name, then for consumers who consume devil noodle, it is expected that the spicy level is adjusted to the body's ability and not excessive, and for LP POM MUI JATIM to be careful in accepting or rejecting the submission of MUI halal label certification, so that no party feels aggrieved or disappointed
Isbat Nikah Poligami Ditinjau dari Maslahah mursalah Al-Shatiby: Studi SEMA Nomor 3 Tahun 2018
Full text linkThe presence of SEMA Number 3 of 2018, which prohibits polygamy marriage, hurts women. This is because women do not have legal power over their marriages and cannot access the legal umbrella through the only way, namely the isbat of marriage. The logical consequence of this is that when their husbands neglect siri polygamous women, women undoubtedly have difficulty demanding their rights and difficulties in giving up their status. This study seeks to dissect the interests of polygamous siri women by considering aspects of their benefit. The study's focus is to answer how the position of polygamous marriage when juxtaposed with women's interests is still prohibited or allowed. The study carried out was a normative study with the maslahah mursalah Al-Shatiby as the analysis tool. The final hypothesis illustrates that it is precisely the prohibition of marriage to have an impact on women. This is because the maslahah of prohibiting marriage is assumptive, while the negativity of a woman whom her husband ignores is factual. Therefore, the prohibition of SEMA number 3 of 2018 must be re-read and studied more deeply in the interests of polygamous women in siri.
Abstrak: Hadirnya SEMA Nomor 3 tahun 2018 yang melarang isbat nikah poligami berdampak mudlarat atas perempuan. Pasalnya perempuan tidak memiliki kekuatan hukum atas pernikahannya dan tidak bisa mengakses payung hukum melalui satu-satunya jalan yakni isbat nikah. Konsekuensi logis dari hal tersebut adalah ketika perempuan poligami siri diabaikan oleh suaminya, niscaya perempuan kesulitan menuntut haknya dan kesulitan pula melepaskan statusnya. Kajian ini berusaha membedah kepentingan perempuan poligami siri dengan mempertimbangkan aspek kemaslahatannya. Fokus kajian guna menjawab bagaimana kedudukan isbat nikah poligami jika disandingkan kepada kepentingan perempuan apakah tetap dilaranga atau diperbolehkan. Telaah yang dilakukan bersifat kajian normatif dengan maslahah mursalah Al-Shatiby sebagai pisau analisisnya. Hipotesa akhir menggambarkan bahwa justru pelarangan isbat nikah berdampak mudlarat kepada perempuan. Sebab maslahah pelarangan isbat nikah bersifat asumtif sedang kemudlaratan perempuan yang diabaikan suaminya bersifat faktual. Oleh karena itu pelarangan SEMA nomor 3 tahun 2018 harus dibaca ulang serta dikaji lebih dalam demi kepentingan perempuan yang dipoligami siri.