Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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TINJAUAN HUKUM ISLAM TERHADAP UTANG PIUTANG DENGAN SISTEM NGAMBAK DI DUKUH BURAN KELURAHAN BABAT JERAWAT KECAMATAN PAKAL KOTA SURABAYA
Get PDFThis thesis is the result of field research on Islamic Law Review Against Debt With Ngambak System in the village of Buran Babat Jerawat Pakal Surabaya. This study was aimed to answer the questions: 1. How is the practice of debts with Buran system ngambak in Hamlet Village Subdistrict Pakal Babat Jerawat Surabaya? 2. How Islamic legal review of the debts with Buran system ngambak in Hamlet Village Subdistrict Pakal Babat jerawat Surabaya?. Results of this study concluded that the debts with Buran system ngambak in Hamlet Village Subdistrict Pakal Babat Jerawat Surabaya, in the view of Islam is legitimate and should be done because it has met the pillars and the terms of debts and do both sides with consensual (antaradin). Regarding the difference in the return of the debt, not including the additional prohibited under Islamic law. Due to the excess is merely a form of gratitude debtor to the creditor on loans given and when the contract is not mentioned nominal amount. But with an extra 5% or 10% as required pengambak fish to fish farmers at the time of the contract, if he could not give the fish at maturity (harvest). Then it is not in accordance with Islamic law, since the category of usury
TELAAH HUKUM ISLAM MENGENAI UTANG PIUTANG SISTEM IJO (NGIJO)
Get PDFIjo system (Ngijo) are farmers borrow money to collectors, the money will be paid with rice, with a standard or kwintalan size at harvest time. In practice the agreement Ngijo Village Sebayi the District Gemarang Madiun County only carried out by the farmer with the collectors only verbally and in the absence of witnesses, so that the interference village head or an authorized officer is not required, so Ngijo done only with mutual trust alone or by customs local. If farmers do defaults by not paying debts when the farmer has a crop, then the collectors do not hesitate to ask for money back and cancel the agreement, and if farmers are not able to provide rice at maturity (harvesting), then the farmer will give paddy season The next harvest rice by adding 5% for repayment. From the above results, it can be concluded that the first, the system of Ijo (Ngijo) conducted in the absence of witnesses caused the contract not perfect, which means the contract made invalid. Secondly, the system of Ijo (Ngijo) not including contract qard (debts) because of the mismatch between the principal amount of debt by the amount of the repayment, as well as the additional 5% of rice when farmers could not pay off the debt at maturity (harvest), which aims to take more profits for the muqrid, then the accounts payable system of Ijo (Ngijo) is not in accordance with Islamic law, because it belongs to the category of riba nasi'ah which is haram
YATIM PIATU SEBAGAI MUSTAHIK ZAKAT PERSPEKTIF HUKUM ISLAM
Get PDFBAZ Duduk Sampeyan base used in determining orphaned as mustahik zakat in surah al-Ma'un and al-Maidah verse two is essentially a command to help each other live in developing Al-Birru that is good and worthwhile based on the enforcing piety to Allah and call for the community fully responsible for the handling of poverty as well as a warning to Muslims to not rebuke orphans, but should pay special attention so that does not include those who were negligent in religion and celebrate His grace. Determination of the orphaned as a charity is legitimate mustahik implemented because although not included among orphans entitled to receive zakat, but can be grouped into the class of indigent or poor, by reason of an orphan who lives in the village Dusuk Sampeyan situation is so concerned that deserve attention
ECO-LITERACY FIQH AL-BÎ’AH DALAM HUKUM NASIONAL
No full textAbstract: The environmental crisis is a contemporary issue that draws the public attention. In Islam, protecting environment is an important aspect in preserving the existence of the macro life for all God’s creatures without dwarfing one another. That is why in the environmental Islamic jurisprudence, protecting environment (hifz al-bî’ah) is equal as keeping religion (hifz al-dîn), protecting soul (hifz al-nafs), maintaining intellect (hifz al-aql), maintaining descent (hifz al-nasl), and maintaining property (hifz al-mâl). The reason is that if the aspects of religion, life, intellect, lineage and property damaged, then the existence of humans on the environment becomes stained. Thus, al-Qaradawi made hifz al-bî’ah as an Islamic axiological study. From here, the effort to develop the epistemological basis of Islamic environmental jurisprudence becomes a necessity. Therefore, in this context, maqâshid al-syarî’ah (hifz al-bî’ah) is the main purpose of Islamic law. It can also be an “approach†in reformulating the “anthropological and cosmological-based Islamic environmental jurisprudenceâ€.Keywords: Fiqh al-bî’ah, hifz al-bî’ah, eco-literacy, national law. Abstrak: Krisis lingkungan merupakan isu kontemporer yang menyita perhatian publik. Dalam Islam, menjaga lingkungan merupakan aspek penting dalam upaya melestarikan eksistensi kehidupan makro bagi seluruh makhluk ciptaan Tuhan tanpa mengerdilkan satu sama lain. Itu sebabnya, doktrin Islam tentang fikih ramah lingkungan menyatakan bahwa menjaga lingkungan (hifz al-bî’ah) sama dengan menjaga agama (dîn), jiwa (nafs), akal (aql), keturunan (nasl), dan harta (mâl). Rasionalitasnya adalah bahwa jika aspek-aspek agama, jiwa, akal, keturunan dan harta rusak, maka eksistensi manusia di dalam lingkungan menjadi ternoda. Dengan demikian, al-Qardâwî menjadikan hifz al-bî’ah sebagai kajian aksiologi ilmu-ilmu keislaman. Dari sini, maka upaya pengembangan basis epistemology fikih lingkungan menjadi suatu keniscayaan. Maqâshid syarî’ah (hifz al-bî’ah) sebagai tujuan utama agama dapat menjadi “pisau analisis†dalam mereformulasikan fikih lingkungan yang berbasis antropokosmis.Kata Kunci: Fiqh al-bî’ah, hifz al-bî’ah, eco-literacy, hukum nasional
Potensi Integrasi dan Internalisasi Hukum Pidana Islam ke dalam Penal Reform di Indonesia
Get PDFAbstract: This article discusses the potential for integration and internalization of Islamic Criminal Law in the revision of the National Criminal Code (penal reform). There are three good reasons why the Islamic Criminal Law is quite potential to integrate and internalize in the draft revision of the National Criminal Code, namely; 1. Indonesia is a state based on Pancasila as its ideology as mentioned in the first principle “Almighty Godâ€; 2. The majority of Indonesian people are Muslim; and 3. Historically, Islamic criminal law was to have lived in the archipelago. The internalization process of Islamic Criminal Law into the National Criminal Law can be done with several principles, namely: (1) a substantial and contextual rather than formal-textual; (2) the orientation from jawâbir to zawâjir; (3) the theory of zawâjir (rehabilitation theory), namely how to rehabilitate convict; (4) the establishment of principles derived from Islamic law as set forth in the concept of maqâshid al-syarî'ah.
Keywords: Integration, Islamic Criminal Law, National Criminal Code, penal reform.
Abstrak: Artikel ini membahas tentang potensi integrasi dan internalisasi hukum pidana Islam ke dalam revisi KUHP Nasional (penal reform). Ada tiga alasan kuat mengapa hukum pidana Islam berpotensi untuk berintegrasi dan berinternalisasi dalam rancangan revisi KUHP Nasional, yaitu; 1. Indonesia adalah negara yang berdasarkan Pancasila sebagai ideologi, terutama sila pertama “Ketuhanan Yang Maha Esaâ€; 2. Mayoritas masyarakat Indonesia adalah Muslim; dan 3. Secara historis, hukum pidana Islam ini pernah hidup di bumi nusantara. Proses internalisasi hukum pidana Islam ke dalam hukum pidana nasional bisa dilakukan dengan beberapa prinsip, yakni: (1) substansial-kontekstual dan bukan formal-tekstual; (2) dari orientasi prinsip jawâbir menuju zawâjir; (3) teori zawâjir (rehabilitation theory), yakni merahibilitasi si terpidana; (4) pembentukan asas-asas yang disarikan dari hukum Islam sebagaimana yang tertuang dalam konsep maqâshid al-syarî’ah.
Kata Kunci: Integrasi, hukum pidana Islam, Kitab Undang-Undang Hukum Pidana, penal reform
Hak Restitusi Korban Tindak Pidana Perdagangan ‎Orang Perspektif Hukum Pidana Islam
Get PDFAbstract: This article discusses the analysis of Islamic criminal law on restitution rights of victims of human trafficking crime. The provisions concerning the restitution of human trafficking crime have been defined in article 48 paragraph 2 No. 21 of 2007 on the Eradication of Trafficking in Persons. Understanding restitution according to Law No. 21 of 2007 on the Eradication of Trafficking in Persons is the payment of compensation charged to the offender by a court decision which is legally binding on the material loss and/or immaterial suffered by the victim or the descendent. In an Islamic criminal law, the perpetrators of criminal acts of trafficking in persons also have in common or equally punishable by cumulative. Cumulative punishment under Islamic criminal law, in the form of sanctions, is ta’zir reinforced or exacerbated by diyat (fine).Keywords: Islamic criminal law, restitution rights, trafficking in persons. Abstrak: Artikel ini membahas tentang analisis hukum pidana Islam terhadap hak restitusi korban tindak pidana perdagangan orang. Ketentuan mengenai restitusi tindak pidana perdagangan orang telah dirumuskan dalam pasal 48 ayat 2 No. 21 Tahun 2007 tentang Pemberantasan Tindak Perdagangan Orang. Pengertian restitusi menurut Undang-Undang No.21 tahun 2007 tentang Pemberantasan Tindak Pidana Perdagangan Orang adalah pembayaran ganti kerugian yang dibebankan kepada pelaku berdasarkan putusan pengadilan yang berkekuatan hukum tetap atas kerugian materil dan/atau immateril yang diderita korban atau ahli warisnya. Dalam hukum pidana Islam, bagi pelaku tindak pidana perdagangan orang juga terdapat kesamaan atau sama-sama dihukum dengan hukuman kumulatif. Hukuman kumulatif dalam hukum pidana Islam, yaitu berupa sanksi ta’zîr yang diperkuat atau diperberat dengan diyat (denda).Kata Kunci: Hukum pidana Islam, hak restitusi, perdagangan orang
Disparitas Putusan Hakim dalam Kasus Nikah Siri
Get PDFAbstract: this article discusses disparity of court verdict in unregistered marriage cases. The abundance of unregistered marriage is caused by among other things by the obscurity of legal substance of unregistered marriage. Admittedly, unregistered marriage has cause negative impacts, especially to wives and children. The obscurity is located not only is norms, but also in of legal substance as passed by judges. This, in turn, causes legal contradiction. Therefore, there should be a uniformity of judge decree that will provides solution for this case, either consider unregistered marriage as legal or illegal. Looking at the centrality of court verdict as providing vacuum of law and a tool of social engineering. Therefore, there will be legal certainty on unregistered marriage.
Keywords: judge verdict, unregistered marriage, legal certainty
Abstrak: Artikel ini membahas tentang disparitas putusan hakim tentang kasus nikah siri. Banyaknya perilaku nikah siri, salah satunya disebabkan karena adanya kesamaran substansi hukum dari nikah siri, sedangkan nikah siri sendiri telah banyak menimbulkan dampak buruk, terutama bagi anak dan isteri. Kesamaran substansi hukum ini tidak hanya dalam tataran norma saja (hukum in abstracto), tetapi juga dalam tataran putusan hakim (hukum in concreto), dengan adanya ketidakseragaman putusan hakim dalam nikah siri, bahkan cenderung kontradiktif. Karena itu perlu adanya kondisi ideal berupa putusan hakim yang memberikan solusi dengan memberikan keseragaman putusan berupa “nikah siri merupakan nikah yang sahâ€, atau “nikah siri merupakan nikah yang tidak sahâ€. Hal ini dengan melihat posisi strategis dari putusan hakim yang berfungsi sebagai “pengisi kekosongan hukum†dan “a tool of social engineeringâ€. Dengan demikian akan terwujud kepastian hukum dari nikah siri.
Kata Kunci: putusan hakim, nikah siri, kepastian hukumAbstract: this article discusses disparity of court verdict in unregistered marriage cases. The abundance of unregistered marriage is caused by among other things by the obscurity of legal substance of unregistered marriage. Admittedly, unregistered marriage has cause negative impacts, especially to wives and children. The obscurity is located not only is norms, but also in of legal substance as passed by judges. This, in turn, causes legal contradiction. Therefore, there should be a uniformity of judge decree that will provides solution for this case, either consider unregistered marriage as legal or illegal. Looking at the centrality of court verdict as providing vacuum of law and a tool of social engineering. Therefore, there will be legal certainty on unregistered marriage.
Keywords: judge verdict, unregistered marriage, legal certainty
Abstrak: Artikel ini membahas tentang disparitas putusan hakim tentang kasus nikah siri. Banyaknya perilaku nikah siri, salah satunya disebabkan karena adanya kesamaran substansi hukum dari nikah siri, sedangkan nikah siri sendiri telah banyak menimbulkan dampak buruk, terutama bagi anak dan isteri. Kesamaran substansi hukum ini tidak hanya dalam tataran norma saja (hukum in abstracto), tetapi juga dalam tataran putusan hakim (hukum in concreto), dengan adanya ketidakseragaman putusan hakim dalam nikah siri, bahkan cenderung kontradiktif. Karena itu perlu adanya kondisi ideal berupa putusan hakim yang memberikan solusi dengan memberikan keseragaman putusan berupa “nikah siri merupakan nikah yang sahâ€, atau “nikah siri merupakan nikah yang tidak sahâ€. Hal ini dengan melihat posisi strategis dari putusan hakim yang berfungsi sebagai “pengisi kekosongan hukum†dan “a tool of social engineeringâ€. Dengan demikian akan terwujud kepastian hukum dari nikah siri.
Kata Kunci: putusan hakim, nikah siri, kepastian huku
Kedudukan Norma Hukum dan Agama Dalam Suatu Tata Masyarakat Pancasila
Get PDFin Indonesian society post-New Order era social conflicts broke out in several regions. Such conflicts originate from the issue of SARA (ethnicity, religion, race, group) with religion-based conflicts being dominant. As a result, there is a strong reservation about the success of Pancasila as national ideology in inspiring national unity and social integration.   Such perception may lead to a belief that Pancasila indeed is the culprit of that failure. It means that Pancasila is no longer viewed compatible with the demands of social integration and national resilience. Therefore, it is a mounting task for Indonesian citizens to revive peaceful, tolerant religious lives as a civilized society. Many levels of Indonesian community do not understand that Pancasila contain values. It means that Pancasila is not only to organize national and social interaction, but also the values of Pancasila should be the inspiration for norms upheld by community. It is this aspect that needs correction; values should be materialized in form of norms. In reality, the norms maintained by community are not consistent with Pancasila values. Such values were translated into particular norms which serve particular interests which in turn make many people inappropriately attribute such misperception to Pancasila. to fix this problem, one must understand the position of religious and legal norms within the context of Pancasila. Religion should be in the central point in the implementation of Pancasila. That Pancasila is national philosophy, vision and the sole basis for political parties and social organizations, therefore all aspect of political and legal activities should be based on and aimed at Pancasila. If this principle is understood and executed, Indonesian citizens will eventually protect the existence of Pancasila as national heritage from the founding fathers
Kebijakan Fiskal dalam Islam
Get PDFEntering the new millennium, Muslims are concerned with historical expectations as well as formidable challenges especially about economic issues. In term of Islamic economic principles, Islamic economy acknowledges the theologically responsible human freedom, the rights of ownership on the basis of betterment, the prohibition of property stockpiling which in fact are fit with human instinct. On the fulfillment of human needs, Islam orders the creation of a state. The role of Islamic state is very important in ensuring prosperity and the needs of its people. in doing so, an Islamic state have policies, including fiscal management.The article concludes that fiscal policy of the ancient regimes of Roman empire, Greece, Egypt and India was in the hand of the government. On the other hand, fiscal policy is an obligation of a stat toward its people. therefore fiscal policy is not a requirement for economic improvement or prosperity enhancement of the people. rather, it is about the creation of fair economic distribution mechanism. The sources of income of an Islamic state is fai’, ghanimah, kharaj, jizyah, ushur and khumus. as to zakat, it is a self-sufficient social assistance which is a moral obligation for the rich to help those who are poor and neglected
Akselerasi Locus Delecti dan Tempus Delicti ‎ dalam Nalar Fikih Jinayah
Get PDFThe purpose of the application of the principle of locus delicti and tempus delicti in the enactment of criminal law is to safeguard the existence and provide the determinacy of law as well as justice for all citizens before the (criminal) law as the implementation of the equality before the law principle. The enforcement of criminal law embraces the principles of national jurisdiction, personal, legal protection and universal. The four principles have to be proportionally implemented with firmness, swiftness. They also have to comply with human rights and are free for intervention of the regime in power. The acceleration of locus delicti and tempus delicti equipped with the four principles is aimed at ensuring certainty of law (rechiszaherheid). In the perspective of Islamic criminal law (fiqh al- jinayah), the application of locus delicti and tempus delicti is fundamental duty in law enforcement which is an implementation of the purpose of Islamic law (maqasid al-shari’ah), which is to realize public welfare (jalb al-masalih) and preventing from harms (daf’ al-mafasid). The application of locus delicti and tempus delicti in Islamic law is meticulous, rigid and efficient because historically the Qur’anic verses and Prophetic Traditions on criminal law were revealed and implemented instantly during the prophet was still alive. It is also in line with the basis of Indonesia as a (rechtsstaats) that implement rule of law so that it considered a nomocracy. Such notion is evidenced with the enforcement of criminal law referring to Criminal Code (KUHPidana), Criminal procedure Code (KUHAPidana) as well as other organic laws