Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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Perjanjian Pembiayaan Ijarah ‎ di Lingkungan Bank Syariah
Get PDFAbstract: Global crisis is happening now lead efforts to find the root of the problem, one application of the system of usury which has worldwide. This raises fresh air for the implementation of the Islamic banking system, which has now entered two decades. One model of financing in Islamic banking is ijarah, which can be equated with a lease, hire wage, or leasing. Which makes the development of Islamic banking in Indonesia is the presence of Act No. 3 In 2006 the Religious Courts, which provide clarity and certainty to the community and economic actors sharia, especially in the field of Islamic banking. It is related to its jurisdiction examine, decide and resolve cases the "Economic sharia", one of which is "Islamic banks". Abstrak: Krisis Global yang terjadi saat ini menimbulkan upaya-upaya untuk mencari akar permasalahannya, salah satunya penerapan sistem riba yang telah mendunia. Hal ini menimbulkan angin segar bagi penerapan sistem perbankan syariah, yang saat ini telah memasuki dua dekade. Salah satu model pembiayaan dalam perbankan syariah adalah ijarah, yang bisa disamakan dengan sewa menyewa, upah mengupah, atau leasing. Yang membuat semakin berkembangnya perbankan syariah di Indonesia adalah dengan hadirnya Undang-undang No. 3 Tahun 2006 Peradilan Agama, yang memberikan kejelasan dan kepastian bagi masyarakat maupun pelaku ekonomi syariah, khususnya bidang perbankan syariah. Hal ini berkenaan dengan kewenangan Pengadilan Agama memeriksa, memutus dan menyelesaikan perkara bidang “Ekonomi syariahâ€, yang salah satunya adalah “bank syariahâ€
Bahtsul Masail dan Problematikanya di Kalangan Masyarakat Muslim Tradisional
Get PDFUp to now, Nahdlatul Ulama always presents issues for discussion and analysis. Among others is Bahstul Masail forum which is designed to find solution for religious issues. The forum is an interested object of study for to aspects. The first is about the process of drafting a fatwa (non-binding legal opinion) to a given religious issue and the discussion precedes it. The second aspect concerns disseminating and communicating a fatwa to Nahdlatul Ulama members, especially the person who inquire the issue
A Policy Analysis from Gender and Islam Perspective on Regarding Elimination of Violence in ‎Household
Get PDFThe law Number 23 of 2004 on the elimination of violence in household outlaws violence occurred within domestic sphere or is committed by relatives such as husband. The law acknowledges violence within domestic sphere as a punishable crime. It covers physical, psychological, economic and sexual violence. The law is enacted due to concern on high occurrence of domestic violence and the absence of law specifically addresses the problem. Even though the law can be considered an improvement in gender discourse within Indonesia, there are still many flaws to be put forward, especially from gender perspective. On the other side, the law encounters controversy since some Muslims regard it a violation to Islamic values. This paper analyzes the law from two perspectives; gender and Islam. From gender perspective, this law is a gender-aware policy and therefore can be regarded as a positive development in struggles over women’s rights. Moreover, this law also acknowledges that denying women’s access from economic sources including the right to work outside the house is also violence in term of economic limitatiton. On the other hand, the law is not a gender redistributive policy since it does not deconstruct division of roles between husband and wife. From Islamic perspective, the law actually is actually in accordance to principles and values in Islam. Islam prohibits violence and ensures protection on women’s rights in all aspects; physical, physcological, sexual and economic. To sum up, in spite of certain shortcomings, the law is actually a remarkable achievement in struggles over the improvement of women condition. In addition, with a good understanding on more just interpretation on some related religious texts, Islam actually promotes a peaceful and just relation in a household in particular and between man and women in general
Negara Islam ‎(Pemikiran Fikih Siyasah KH. Ibrahim Hosen)‎
No full textThe late Ibrahim Hosen, the former mufti of MUI (Indonesian Ulama Council), was on the opinion that ceating an islamic state is obligation for muslims. This opinion is not new, considering classic Muslim jurists such as Ibn Khaldun, al-Mawardi, al-Ghazali, and Ibn Taimiyyah also held similar view. Further, Hosen argued that the obligation is not a religious duty but also a rational conclusion. This obligation necessitates the obedience of citizens towards the government as long as the lattert follow islamic guidelines on policy making and regulating. They are a) the policy is based on consultation, b) it is executable so that citizens will not be oppressed, c)the policy should be free from harmful consequence, d) it is aimed to implement prosperity, e) it upholds justice, and f) it is not contradictory to plain stipulations of sacred texts. On that basis, the government has the right to interpred the stipulations of sacred texts which their meanings are uncertain, including to regulate areas which the sacred texts are silent. Those areas are called a) mubah bi al-juz’i wa al-kulli, such as trade and registration and b) mubah bi al-juz’i la al-kulli, such as regulations on marriage
Kedudukan Anak Yang Lahir ‎ Dari Nikah Tutup Malu Menurut Fikih Dan Kompilasi Hukum Islam
Get PDFTidak ada perbedaan antara fikih dan kompilasi hukum Islam (KHI) di Indonesia dalam hal kebolehan seorang lelaki menikahi seorang wanita hamil dari hasil hubungan gelap (zina). Hanya saja, fikih membolehkan secara mutlak, baik dinikahi oleh lelaki yang telah menghamilinya atau bukan, sedangkan KHI membolehkan, namun dengan syarat lelaki yang menikahinya adalah lelaki yang telah menghamilinya.Selanjutnya, jika antara keduanya telah melakukan akad nikah, kemudian melahirkan seorang bayi, maka nasab bayi tersebut, menurut fikih, dapat dihubungkan dengan orang tua lelakinya, jika bayi lahir setelah 6 bulan sejak akad nikah orang tuanya. Namun, jika bayi lahir kurang dari 6 bulan, maka nasab bayi tidak dapat dihubungkan dengan orang tua lelakinya. Sedangkan, menurut KHI, bayi yang lahir dari akad nikah tutup malu dapat dihubungkan nasabnya dengan orang tua lelakinya dengan tanpa syarat.Sebenarnya, KHI ini lebih realistis dari pada fikih dalam menghubungkan nasab bayi (anak) dengan orang tua lelakinya (bapak) karena beberapa alasan: pertama, KHI hanya membolehkan perempuan hamil tersebut menikah dengan lelaki yang telah menghamilinya sehingga anak yang dilahirkan jelas berasal dari sperma bapaknya. Kedua, penetapan nasab anak dalam KHI dapat dilakukan dengan melalui iqrar atau istilhaq yang digunakan oleh Hanafiyah, tidak Syafi’iyah. Ketiga, penetapan nasab anak dalam KHI dapat dilakukan dengan memahami petunjuk ‘amm al Qur’an pada al-maulud lah yaitu qat’i (versi Hanafiyah). Di samping itu, dapat dipahami dari kandungan hadis tentang cerita Juraij
Penemuan Hukum ‎ sebagai Pertimbangan Sosiologis Hakim ‎Agama ‎ dalam Menerapkan Hukum
No full text“Putusan hakim tidak adil, tidak berhati nurani, berat sebelah, menguntungkan orang kaya!â€, itulah yang sering kita dengar. Padahal menurut Gustav Radbuch, putusan hakim harus memenuhi tiga unsur nilai dasar, yaitu (1) kepastian hukum, (2) keadilan, dan (3) kemanfaatan. Akhirnya dalam kaitan penemuan hukum pada Hakim Agama dapat disimpulkan bahwa: (1) kesenjangan antara hukum dan perilaku nyata  memunculkan ungkapan “law in the books†dan “law in actionâ€; (2) hakim Agama dalam menerapkan hukum berdasarkan pada hukum tertulis; (3) secara tekstual, hakim dituntut oleh undang-undang untuk menggali nilai-nilai yang hidup dalam masyarakat
‎“UANG PANAIK†DALAM PERKAWINAN ‎ADAT SUKU BUGIS MAKASAR
No full textPanaik money is the amount of money that must be given by a groom to the family of a bride for a wedding party. Panaik money aims to appreciate or respect a woman with a pretentious wedding party. Panaik money, in customary marriage, is one of the pre- requirements of marriage. Without it, marriage is nothing. The amount of panaik money is largely determined by the social position and status of a woman in society, such as education, economics of the family, physical perfection, girl or widow, job, work and ancestry. This research is intended to explain the position and legal consequence of panaik money within a customary marriage for Bugis tribe of Untia, Biringkaraya, Makassar on the Islamic law perspective. Data are collected through interview, observation, and documentation. The data are then analyzed by using descriptive-inductive mindset. Panaik money within a customary marriage for Bugis tribe of Untia, Biringkaraya, Makassar is not legally regulated in Islamic law. However, Islamic law only requires the prospective groom to pay dowry to the bride and even then it is recommended for woman to avoid an excessive dowry.Uang panaik adalah sejumlah uang yang wajib diberikan oleh calon suami kepada keluarga calon istri yang digunakan sebagai biaya dalam resepsi perkawinan. Pemberian uang panaik bertujuan untuk menghargai atau menghormati wanita yang ingin dinikahi dengan menyiapkan pesta pernikahan megah.Uang panaik dalam perkawinan adat merupakan salah satu pra-syarat; tidak ada uang panaik, tidak ada perkawinan. Nilai uang panaik sangat ditentukan oleh kedudukan atau status sosial wanita dalam masyarakat, seperti jenjang pendidikan, ekonomi keluarga, kesempurnaan fisik, gadis atau janda, jabatan, pekerjaan dan keturunan. Tulisan ini bermaksud menjelaskan kedudukan dan akibat hukum uang panaik dalam perkawinan adat suku Bugis Makassar Kelurahan Untia Kecamatan Biringkanaya Kota Makassar dan tinjauan hukum Islam terhadapuang panaik dalam perkawinan adat suku Bugis Makassar Kelurahan Untia Kecamatan Biringkanaya Kota Makassar. Data penelitian dihimpun dengan menggunakan teknik wawancara dan observasi dokumenter. Data yang telah dihimpun dianalisis menggunakan metode deskriptif dengan pola pikir induktif. Pemberian uang panaik dalam perkawinan adat Bugis Makassar di Kelurahan Untia Kecamatan Biringkanaya Kota Makassar tidak diatur dalam hukum Islam. Hukum Islam hanya mewajibkan calon mempelai laki-laki membayarkan mahar kepada calon mempelai wanita dan itupun dianjurkan kepada pihak wanita agar tidak meminta mahar berlebihan.Kata Kunci: Uang panaik, perkawinan adat suku Bugis Makassa
ANALISIS ISTINBA>T} HUKUM ISLAM TERHADAP FATWA MAJELIS ULAMA INDONESIA (MUI) TENTANG JUAL BELI EMAS SECARA TIDAK TUNAI
Get PDFSelling is a form of continuous experiencing muamalah development hand in hand with the development of the times and technology. This is evident with the rise of the trading system or method practiced by humans from time to time. As we know, in ancient times known system of barter or exchange of goods with the goods, then grew with the discovery of money to buy and sell, as we see in General. Even at this point, the human being easier with a system of buying and selling where one does not have to have the goods or money used to trade with other people, the system is commonly known to us with the credit system. However, the development of the system of buying and selling should be seen first if the system in accordance with Islamic teachings or not. One example is the system of buying and selling gold for no cash. At the time of the Prophet, selling the gold it can be when made in cash. But today, there are several products from some financial institutions that trade in gold in installments. It has certainly led to disquiet among the public. And as the solution, MUI set that may make selling gold is not the cash. It is certainly exciting to be scrutinized so that we know what base and method of istinba>t} used MUI in setting such a fatwa
DAMPAK PENYALURAN DANA ZAKAT PADA PROGRAM OPERASI KATARAK DI YAYASAN DANA SOSIAL ALFALAH (YDSF) SURABAYA
Get PDFThe practice of zakat fund distribution by YDSF Surabaya have some impact, both positive and negative. The positive impact is that many disadvantaged communities who will get better health levels, also make harmony in the social environment, while its negative impact lies in the tendency of the poor who will ultimately depend mercy of others. When analyzed using the concept of zakat in the concept of Islamic law, where the beneficiaries of cataract surgery in Surabaya YDSF belonging to the class of the poor, then giving alms to them in accordance with the provisions of Islamic law, particularly its provisions on mustahik zakat. As to the form of zakat itself in the form of assistance for free cataract surgery is not a problem, because there is no obligation of zakat distribution should be a basic requirement only. As God has commanded in surah al-Baqarah ayah 195 to always try and not let ourselves fall into perdition
Eksploitasi Jasa Anak Menurut Undang-Undang ‎Nomor 23 Tahun 2002 dan Hukum Pidana Islam
Get PDFAbstract: Exploitation to a child is an inhumane act. Although a ban on the exploitation of child’s services is legally mentioned in legislation, but it is different in reality. We can see some adult people take their babies to begging, singing under traffic light, even they are recruited as factory workers and others. It is because the exploiters of the children’s service are less fear or underestimate to the existing sanctions under the child protection legislation No. 23 of 2002. The criminal sanction against perpetrators of child exploitation as contained in Law No. 23 of 2002 section 83, 84, and 88 is considered less straight. On Islamic jurisprudence perspective, a child is in need of special attention. It can be in the form of guidance, education, and legal protection. Whatever is done by a child, it has not been subjected to the burden of law. So that even if the child was given a penalty, then the punishment should be an educational one, not to exceed the limit of a child’s ability. On the other hands, considering the mental and psychological effects of the child is quite important for his/her development in the future.
Keywords: Exploitation, children’s services, law, Islamic criminal law.
Abstrak: Eksploitasi anak merupakan tindakan yang tidak berperikemanusiaan. Meskipun larangan eksploitasi jasa anak ada dalam undang-undang, tetapi pada kenyataannya masih terjadi, contohnya; anak bayi yang diajak orang tuanya mengemis, mengamen di pingir perempatan lampu lalu lintas, buruh pabrik, dan lain-lain. Hal tersebut dikarenakan pelaku eksploitasi jasa anak kurang takut atau meremehkan sanksi yang ada dalam undang-undang perlindungan anak No.23 tahun 2002. Sanksi pidana terhadap pelaku eksploitasi jasa anak yang tercantum dalam Undang-undang No. 23 Tahun 2002 tentang Perlindungan Anak terletak pada pasal 83, 84, dan 88. Dalam pandangan fiqh anak-anak perlu mendapat perhatian khusus, berupa pembinaan, pendidikan, dan perlindungan hukum. Apapun yang dilakukan oleh anak-anak belum dikenai beban hukum, sehingga kalaupun anak itu diberikan sanksi, maka sanksinya harus bersifat pendidikan, tidak melampaui batas kemampuan anak, dan harus mempertimbangkan efeknya terhadap perkembangan jiwa anak.
Kata Kunci: Eksploitasi, jasa, anak, undang-undang, Hukum pidana Islam