Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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Pertanggungjawaban Korporasi dalam Tindak Pidana ‎Pencucian Uang menurut Hukum Islam
Get PDFAbstract: This article highlights a corporate responsibility in the crime of money laundering in accordance with Islamic law. Corporate criminal liability set forth in article 6 of Law No. 8 of 2010 which states that in the case of money laundering as defined in Article 3, Article 4 and Article 5 committed by a corporation, crime laid against and/or personnel controlling corporation. Islamic law also recognize the existence of the legal entity or corporation. This is evidenced by the jurists who introduced treasury as the legal agency. It has rights and can take legal action but can not be burdened with responsibility because they do not have the knowledge and choice. So that if a legal agency has committed a crime then a person who should be accountable are administrators or managers of the legal agency. But there are also penalties for legal entities, such as the punishment of dissolution, destruction, eviction and foreclosure.Keywords: Corporate, money laundering, Islamic criminal law. Abstrak: Artikel ini membahas tentang pertanggungjawaban korporasi dalam tindak pidana pencucian uang menurut hukum Islam. Pertanggungjawaban pidana korporasi diatur dalam pasal 6 UU No. 8 tahun 2010 yang menyebutkan bahwa dalam hal tindak pidana pencucian uang sebagaimana dimaksud dalam pasal 3, pasal 4, dan pasal 5 dilakukan oleh korporasi, pidana dijatuhkan terhadap dan/atau personil pengendali korporasi. Hukum Islam juga mengenal adanya badan hukum atau korporasi, hal ini dibuktikan dengan para fuqaha yang mengenalkan baitul mal (perbendaharaan negara) sebagai badan hukum. Badan hukum ini mempunyai hak dan dapat melakukan tindakan hukum tetapi tidak dapat dibebani pertanggungjawaban karena tidak memiliki pengetahuan dan pilihan. Sehingga apabila badan hukum melakukan suatu tindak pidana maka yang dapat dimintakan pertanggungjawaban adalah pengurus atau pengelola badan hukum tersebut, tetapi ada pula hukuman bagi badan hukum, seperti hukuman pembubaran, penghancuran, penggusuran dan penyitaan.Kata Kunci: Korporasi, pencucian uang, hukum pidana Isla
Partisipasi Politik Perempuan Perspektif Hukum Islam
Get PDFAbstract: This article discusses political participation of women from the perspective of Islamic law. In paricular, it will highlights a women political organization called KPPI (Kaukus Politik Perempuan Indonesia or Indonesian political women caucus). There are obstacles and challenges for improving women political participation due to personal, internal and external issues. For personal issues, the political awareness for women is relatively low which needs improvement. For internal perspective, not all available political parties gives space and opportunity for women political development, whereas externally, the improvement of women political participation is so limited that they do not participate in politics and do politics correctly. Islam provides equal opportunity for men and women in politics. This can be seen in many sex-neutral injunctions in the Holy Qur’an which commands amar ma’ruf nahi munkar (promote the good and prevent the evil). This command encompasses all aspects of life, including politics and state issues. Women are also responsible in this respect. Based on that, Islam provide ground for women to actively in politics.
Keywords: women political participation, Islamic Law
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Abstrak: Artikel ini membahas tentang partisipasi politik perempuan perspektif hukum Islam. Partisipasi politik perempuan di Indonesia tergabung pada Kaukus Politik Perempuan Indonesia (KPPI). Terdapat berbagai hambatan dan tantangan dalam upaya peningkatan partisipasi politik perempuan, baik secara personal, internal maupun eksternal. Secara personal, kesadaran berpolitik bagi perempuan relatif masih rendah, sehingga perlu ditingkatkan. Dari sisi internal, belum semua partai memberikan ruang dan kesempatan bagi pengembangan politik perempuan, sedangkan secara eksternal, peningkatan partisipasi politik perempuan masih mengalami banyak keterbatasan, sehingga perempuan masih relatif rendah untuk masuk dalam politik dan berpolitik secara benar. Islam memberikan kesempatan kepada kaum perempuan yang berkecimpung dalam kegiatan politik, ini bisa terlihat pada banyak ayat dalam al-Qur’an yang memerintahkan amar ma’ruf nahi munkar. Ini berlaku untuk segala macam kegiatan, tidak terkecuali dalam bidang politik dan kenegaraan. Perempuan juga turut bertanggungjawab dalam hal ini. Berdasarkan hal tersebut, maka perempuan dalam Islam juga memiliki hak untuk berpartisipasi dalam politik.
Kata Kunci: partisipasi, politik, perempuan, hukum Islam
PANDANGAN HUKUM HAKIM PENGADILAN AGAMA BOJONEGORO TERHADAP PENOLAKAN AYAH TERHADAP HAK HADLANAH IBU
No full textAbstrak: Penelitian ini bertujuan untuk mendeskripsikan Penolakan Ayah Terhadap Hak Hadlanah Ibuâ€(Studi Kasus Pada Putusan Pengadilan Agama Bojonegoro No: 0614/ Pdt.G/2009/PA.Bjn. Hasil Penelitian dapat menunjukkan bahwa: (1). Terdapat beberapa faktor yang mempengaruhi ayah untuk menolak hak hadlanah ibu, (a) Faktor agama, (b) Faktor ibu cacat moral, (c) Faktor pembebanan biaya, (d) Faktor suami mempunyai sifat sentiment terhadap istri,  (e) Faktor istri tidak mempunyai financial yang cukup, (f) Faktor suami keberatan untuk bercerai dengan istri, (g) Faktor kedekatan anak dengan suami, (h) Faktor gengsi pada diri suami. (2). Solusi yang ditawarkan para hakim, panitra dan pengacara terhadap kasus putusan No: 0614/Pdt.G/2009/PA/Bjn atas penolakan ayah terhadap hak hadlanah ibu adalah dengan jalan Eksekusi. Eksekusi diadakan karena telah terjadi sengketa pengasuhan anak atau Sengketa hak asuh anak. Eksekusi adalah bagian terakhir dari putusan berupa pemaksaan dari pihak tereksekusi untuk melaksanakan isi putusan secara sukarela. Karena dengan eksekusi pintu kepastian hukum, keadilan dan kemanfa’atan bersama terwujudkan.
Kata Kunci: Penolakan ayah, Hadlanah, Anak, Putusan Pengadilan Agam
Piagam Madinah: Landasan Filosofis Konstitusi Negara DemokratisPIAGAM MADINAH: LANDASAN FILOSOFIS KONSTITUSI NEGARA DEMOKRATIS
No full textAbstract: This article discusses Medina Charter as an alternative offer for the foundation of constitution of a democratic state. Medina charter is among the first written constitution in the world as it was formulated in 622 CE, about 15 centuries ago when written document was a luxury. The document was formulated by the Prophet Muhammad with tribal and religious leaders in Medina. It can be concluded that by that time the principle of democratic system already took place in pluralistic society of Medina. Prophet Muhammad showed a democratic leadership and tolerant toward everyone regardless of conviction and tribe. This contributed to the creation of harmonious and peaceful Medina.
Keywords: Medina charter, constitution, democracy
Abstrak: Artikel ini membahas tentang Piagam Madinah sebagai landasan konstitusi negara demokratis. Piagam Madinah merupakan konstitusi tertulis pertama di dunia, yang lahir pada tahun pertama Hijrah (622 M), 15 abad yang lalu sebelum banyak masyarakat dunia mengenal konstitusi tertulis. Piagam Madinah atau Shahîfat al-Madînah, juga dikenal dengan sebutan Konstitusi Madinah ialah sebuah dokumen yang disusun oleh nabi Muhammad saw, yang merupakan suatu perjanjian formal antara dirinya dengan semua suku-suku dan kaum-kaum penting di Yasrib (Madinah). Hal tersebut menandakan bahwa sejak hijrah ke Madinah, nabi Muhammad saw telah mempraktikkan kehidupan bermasyarakat dan bernegara yang demokratis di tengah masyarakat yang plural dengan aliran ideologi dan politik yang heterogen. Tipe kepemimpinan yang sangat demokratis dan toleran terhadap semua pihak, menjadikan semua penduduk merasa aman dan tenteram.
Kata Kunci: Piagam Madinah, konstitusi, demokratis.Abstract: This article discusses Medina Charter as an alternative offer for the foundation of constitution of a democratic state. Medina charter is among the first written constitution in the world as it was formulated in 622 CE, about 15 centuries ago when written document was a luxury. The document was formulated by the Prophet Muhammad with tribal and religious leaders in Medina. It can be concluded that by that time the principle of democratic system already took place in pluralistic society of Medina. Prophet Muhammad showed a democratic leadership and tolerant toward everyone regardless of conviction and tribe. This contributed to the creation of harmonious and peaceful Medina.
Keywords: Medina charter, constitution, democracy
Abstrak: Artikel ini membahas tentang Piagam Madinah sebagai landasan konstitusi negara demokratis. Piagam Madinah merupakan konstitusi tertulis pertama di dunia, yang lahir pada tahun pertama Hijrah (622 M), 15 abad yang lalu sebelum banyak masyarakat dunia mengenal konstitusi tertulis. Piagam Madinah atau Shahîfat al-Madînah, juga dikenal dengan sebutan Konstitusi Madinah ialah sebuah dokumen yang disusun oleh nabi Muhammad saw, yang merupakan suatu perjanjian formal antara dirinya dengan semua suku-suku dan kaum-kaum penting di Yasrib (Madinah). Hal tersebut menandakan bahwa sejak hijrah ke Madinah, nabi Muhammad saw telah mempraktikkan kehidupan bermasyarakat dan bernegara yang demokratis di tengah masyarakat yang plural dengan aliran ideologi dan politik yang heterogen. Tipe kepemimpinan yang sangat demokratis dan toleran terhadap semua pihak, menjadikan semua penduduk merasa aman dan tenteram.
Kata Kunci: Piagam Madinah, konstitusi, demokratis
Analisis Fiqh Siyasah Terhadap Partai Politik Lokal di Nanggroe Aceh Darussalam
Get PDFAbstract: The existence of local political party is contradictory to the Law No. 2/2011 on Political Party in Article 2 (1a) and (3), but there are local political parties in the Special Province of Naggroe Aceh Darussalam. Likewise, all political parties must have national representative with office in the capital city. From the perspective of Islamic political science, local parties should be welcomed. Moreover, in the case the Special Province of Naggroe Aceh Darussalam the existence of local political parties is a solution to the armed rebellion in the province. Local parties will represent the interest of certain Acehnese, especially those who have strong ties with past rebellion and its goals. This assumption is based on the principle of Islamic political science of peace, consultation, brotherhood, unity, justice and commanding the good and preventing the evil.
Key words: local political party, the Special Province of Naggroe Aceh Darussalam
Abstrak: Partai politik lokal di Nanggroe Aceh Darussalam tidak diperkenankan menurut Undang-Undang Nomor 2 Tahun 2011 tentang Partai Politik. Amanah undang-undang tersebut sebagaimana tertera dalam pasal 2 huruf (1a) dan huruf (3) undang-undang tersebut. Namun, dalam pasal 3 ayat 2 huruf d dan pasal 19 ayat 1 Undang-Undang No. 2 Tahun 2011 tentang Partai Politik juga mengharuskan setiap partai politik untuk mempunyai kepengurusan di tingkat nasional yang berkedudukan di Ibu kota negara. Dalam fiqh siyâsah, pembentukan partai politik lokal di Nanggroe Aceh Darussalam diperbolehkan, karena partai politik lokal tersebut menjadi sebuah solusi terhadap konflik antara Gerakan Aceh Merdeka dan pemerintahan Indonesia dalam perdamaian melalui Memorandum of Understanding (MoU) di Helsinki. Hal tersebut didasarkan pada prinsip fiqh siyâsah yaitu; perdamaian, musyawarah, persaudaraan dan persatuan, keadilan, dan amar ma‟ruf nahi munkar.
Kata kunci: fiqh siyâsah, partai politik lokal, Nanggroe Aceh Darussalam.Abstract: The existence of local political party is contradictory to the Law No. 2/2011 on Political Party in Article 2 (1a) and (3), but there are local political parties in the Special Province of Naggroe Aceh Darussalam. Likewise, all political parties must have national representative with office in the capital city. From the perspective of Islamic political science, local parties should be welcomed. Moreover, in the case the Special Province of Naggroe Aceh Darussalam the existence of local political parties is a solution to the armed rebellion in the province. Local parties will represent the interest of certain Acehnese, especially those who have strong ties with past rebellion and its goals. This assumption is based on the principle of Islamic political science of peace, consultation, brotherhood, unity, justice and commanding the good and preventing the evil.
Key words: local political party, the Special Province of Naggroe Aceh Darussalam
Abstrak: Partai politik lokal di Nanggroe Aceh Darussalam tidak diperkenankan menurut Undang-Undang Nomor 2 Tahun 2011 tentang Partai Politik. Amanah undang-undang tersebut sebagaimana tertera dalam pasal 2 huruf (1a) dan huruf (3) undang-undang tersebut. Namun, dalam pasal 3 ayat 2 huruf d dan pasal 19 ayat 1 Undang-Undang No. 2 Tahun 2011 tentang Partai Politik juga mengharuskan setiap partai politik untuk mempunyai kepengurusan di tingkat nasional yang berkedudukan di Ibu kota negara. Dalam fiqh siyâsah, pembentukan partai politik lokal di Nanggroe Aceh Darussalam diperbolehkan, karena partai politik lokal tersebut menjadi sebuah solusi terhadap konflik antara Gerakan Aceh Merdeka dan pemerintahan Indonesia dalam perdamaian melalui Memorandum of Understanding (MoU) di Helsinki. Hal tersebut didasarkan pada prinsip fiqh siyâsah yaitu; perdamaian, musyawarah, persaudaraan dan persatuan, keadilan, dan amar ma‟ruf nahi munkar.
Kata kunci: fiqh siyâsah, partai politik lokal, Nanggroe Aceh Darussalam
Kontribusi Hukum Islam dalam Mewujudkan Good ‎Governance di Indonesia
Get PDFThe article describes the contribution of Islamic law in implementing good governance in indonesia. Good governance is a campaign to achieve prosperous and secure based on rule of law. The law which is just and egalitarian whose priority is to uphold the betterment to all citizens. In Islamic law, the maxim saying that the policies of the government must be intended to uplift people’s prosperity (tasarruf al-ra’iy ‘ala al–ra’iyyah manut bi al-maslahah) is a basis for good governance. The article concludes that contribution of Islamic law in creating good governance in Indonesia is based of the principle of betterment to all citizens. Such a principle is founded upon the enforcement of five basic principles (al-usul al-khamsah) that are ; hifz al-din, hifz al–nafs, hifz al-’aql, hifz al-nasl dan hifz al–mal. These five basic principles are in line with the goals and visions of Indonesian national development of 2020 which have been commanded by the MPR decision No. 8 of 2001. The goals are the creation of Indonesian community that are religious, civilized, unified, democratic, just, prosperous, advanced, self-sufficient with good and clean governance
Pemikiran Fikih Wanita Muhammad Shahrur
Get PDFThis article traces the thoughts of Muhammad Shahrur on the issue of women from the perspective of fiqh or Islamic jurisprudence. He stated that one aspect causing discrimantion toward Muslim women is the interpretation of medieval fuqaha (Muslim jurists) on certain Qur’anic verses which remain upheld by many Muslims up until today. This phenomenon, however, is contradictory to a widely held Islamic legal maxim stating that every social change necessitates the change in legal aspects. For the context of women issues, Islamic teachings should be reinterpreted for the purpose of relevance and modern demand. Using Western hermeneutic methodology, Muhammad Shahrur interprets Qur’anic verses, especially those related to women issues, such as the issue of inheritance, bequest, leadership, polygamy and dressing. In addition, he also proposes reform for laws affable to women. Although his thoughts are contradictory in many respects from the preposition of traditional Islamic jurisprudence, he has indeed opened a new perspective in the discourse of Islamic thoughts
Corporate Governance Bank Syariah Sebuah Tantangan Profesionalitas
Get PDFFor the future expansion, shariah banks need the capacity of its human resources in understanding the banking system. Islamic banking must be committed to improve its performance and to fulfil the aspiration of its stakeholders by applying corporate governance effectively. In so doing, it will create fairness, transparency and accountability. There are certain aspects which have to be clearly analyzed and prioritized by the players of islamic banking in implementing corporated governance for islamic banking such as its basic concept, contracts clarity, market discipline, moral dimension, socio-political environment, and legal aspect. Parties which directly related to the mechanism of corporate governance of islamic bank, that are board of directors, senior management and share holders and depositors are important in creating harmony of islamic banking expansion. In addition, supporting infrastructures have to be improved for corporate governance, such as internal control, risk management, transparency, accounting and funding disclosure, purification and shariah audit, regulation and prudent monitoring
Solusi Al-Qur’an ‎ untuk Kesejahteraan Umat:‎ Infaq Merupakan Soko Guru Perekonomian
No full textAl-Qur’an as the main source of islamic teaching has offered a correct solution for community economic development to create the welfare of the masses. That solution is by optimizing the expenses of wealth for good deed in form of infaq or charity. Universal values which is avalibale in charity imply on the fulfilment of economic justice as well as fair and continuous distribution of wealth. In this sense, charity is perceived as an instrument for economic empowerment for muslim community at large. If this precious value can be accepted by all muslims, economic crisis will not put heavy burden on poor muslims. In fact, it can be a means of poverty alleviation as well. Cahrity also means the value of simple living, avoiding big spendings and being economical. Therefore, it is convenient to attribute charity as social pietism or religious philantropism. Still, charity should be managed in such a way that it can be spent efficiently with great benefit for all muslims. Therefore, managers of charity should be professional
Lembaga Keuangan Syariah sebagai Mustahiqq Zakah
Get PDFThis last decade has witnessed the fast growth of shariah-based financial institutions, which is in form of bank or otherwise. One of many consequences of this growth is ocurrance of bancruptcy. If such condition does happen, islamic legal analysis is conducted over the problem which in turn an Islam financial instiution can be entitled for zakat with the status of debtor. This conclusion is based on three reasonings. The first is the fulfilment of the debt in islamic financial institution for four conditions; (1) the institution is urgently need cash flow, (2) it is for the sake of God’s orders (3) the debt is imminent and (4) the debt is other people’s right. The second is the aspect of ratio legis (‘illah), that giving zakat to that bancrupt instituon is for the reason of (1)uplifting the burden of the debtor (2) raising the dignity of the debtor. The third is recipient aspect, that islamic financial instuitution has fulfilled two things; (1) it is not those who are denied from zakat, (2) sthere is special conditions as a debtor which eligible to accept zakat