Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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STUDI KOMPARASI KONSEP UANG DALAM SISTEM EKONOMI KAPITALIS DAN SISTEM EKONOMI ISLAM
Get PDFUang mempunyai peranan penting dalam kehidupan kita sehingga orang berfikir bahwa uang dapat menyelamatkan hidupnya dari kemiskinan, tapi apa jadinya ketika uang hanya dimainkan di dunia non riil dari konsep uang dalam sistem ekonomi Kapitalis dan apakah konsep uang dalam sistem ekonomi Islam dapat menjawab problem krisis ekonomi global saat ini, itu merupakan pertanyaan besar yang timbul dalam masyarakat. Tulisan ini bermaksud untuk menjelaskan tentang uang dalam system kapitalis dan uang dalam system Islam. Dan bagaimana perbedaan masing-masing. Terdapat persamaan konsep uang dalam sistem ekonomi kapitalis dan Islam yaitu dari segi fungsinya. Dalam sistem ekonomi kapitalis dan Islam sama menggunakan fungsi uang sebagai unit penukar dan unit penghitung. Benda menjadi uang apabila diterima oleh semua masyarakat dan dicetak oleh negara atau instansi terkait. Dalam sistem ekonomi kapitalis maupun Islam tidak menghendaki adanya sistem barter yang akan menimbulkan kesulitan dalam bertransaksi. Kedua sistem ini menginginkan tatanan ekonomi yang baik. Namun, sistem ekonomi kapitalis dan Islam berbeda dalam fungsi uang sebagai penyimpan nilai (penghimpun) kekayaan.Uang dalam Islam berfungsi hanya sebagai medium of exchange dan unit of account. Ia bukan alat penyimpan/penimbun kekayaan dan bukan suatu komoditas yang dapat diperjualbelikan dengan kelebihan baik secara on the spot maupun bukan, karena hal ini akan mengurangi produktifitas, kecepatan arus peredaran bahkan dapat memblokir arus peredaran
MENGUKUR TINGKAT KESEHATAN BANK SYARIAH DENGAN MENGGUNAKAN CAMELS BI
Get PDFArtikel ini mendeskripsikan tentang tata cara mengukur tingkat kesehatan bank, adapun standar penilaian tingkat kesehatan bank baik konvensional maupun syariah yang dianut di Indonesia dan ditetapkan oleh Bank Indonesia dikenal dengan CAMELS BI, sistem penilaian CAMELS BI menggunakan reward sistem yang artinya apabila dipenuhi ketentuannya maka akan diberikan nilai kredit plus dan sebaliknya, jika ketentuannya tidak terpenuhi akan dikenakan penalty dengan diberi nilai kredit minus, penilaian tingkat kesehatan bank dalam CAMELS BI ini meliputi 6 faktor yaitu Capital (modal), Asset (kualitas aktiva), Management (manajemen), Earning (Rentabilitas), Liquidity (likuiditas), Sensitivity to Market Risk (Sensitivitas terhadap resiko pasar) dan dalam tulisan ini juga menyajikan teknik perhitungan tiap-tiap faktor dalam CAMELS BI dengan menganalisis laporan keuangan tiga bank syariah yaitu Bank Muamalat, Bank Syariah Mandiri dan Bank Mega Syariah, dari hasil perhitungan CAMELS BI untuk faktor permodalan (kecukupan pemenuhan modal minimum) dan kualitas aktiva, ketiga bank dalam kondisi “sehatâ€.Sedangkan faktor rentabilitas (laba/volume usaha) Bank Muamalat dan Bank Syariah Mandiri keduanya dalam keadaan “sehat†akan tetapi untuk Bank Mega Syariah dalam keadaan “cukup sehatâ€dan untuk faktor likuiditas (total kredit/dana yang diterima) Bank Muamalat dalam keadaan “cukup sehat†sedangkan Bank Syariah Mandiri dan Bank Mega Syariah sama-sama dalam keadaan “sehatâ€
Calon Perseorangan dalam Pemilihan Umum Kepala Daerah
Get PDFAbstract: This article discusses the individual candidate in the general election of regional head in political jurisprudence perspective. Before the Mahkamah Konstitusis decision No. 5/PUU-V/2007 pointed out, the individual candidate could have enter the two political institutions; first, in the 2004 general election, the individual candidate competed to get into the institution of the Regional Representative Council of the Republic of Indonesia; second, Undang-Undang No. 11 tahun 2006 regarding with the Government of Aceh where the individual candidate could compete with the candidates promoted by the national political party in electing the regional head in all over Aceh. The decision of Mahkamah Konstitusi No. 5/PUU-V/ means that the local head election held in various regions can include the individual independent candidate. In political jurisprudence perspective, mechanism of the individual candidacy in the election has already in accordance with the concept of maslahah al-âmmah ie. hifdz al-ummah. In this case, any of the individual independent candidates who nominate themselves as the regional head cannot be discriminated and they deserve the right to nominate to be in line with the Mahkamah Konstitusis decision.
Keywords: Candidate, individual, local election, jurisprudence, siyasa
PERNIKAHAN MENURUT HIMPUNAN PENGHAYAT KEPERCAYAAN TERHADAP TUHAN YANG MAHA ESA TEMANGGUNG JAWA TENGAH
No full textAbstract: This article discusses the implementation process of marriage contract according to the Almighty God Seeker Association in Temanggung regency, Central Java. The marriage contract conducted by the Almighty God Seeker Association is in line with the guideline of marriage horoscope book Betaljemur Adammakna as a reference for the wedding procession, consisting of a groom and a bride, and a marriage contract without a guardian. While, the terms of marriage are determination, noble intention, mutual agreement, and blessing of the family. The marriage contract is performed in the office of the Almighty God Seeker Association and is done with the current belief that they trust. The marriage guidelines are forth in the regulation on the Almighty God Seeker Association. They are about keys of religious harmony, conditions of NGOs establishment in accordance with the Government Regulation no. 37 of 2007 chapter x article 81-83 of the requirements and procedures for marriage registration for the trust seekers. Marriage for the Almighty God Seeker Association in term of Islamic law is invalid because it is not in accordance with the Islamic Law Compilation chapter IV, article 14 of the pillars of marriage that include prospective husband, groom and bride, guardian of marriage, two witnesses, and contract.Abstrak: Artikel ini membahas tentang proses pelaksanaan akad nikah menurut Himpunan Penghayat Kepercayaan Terhadap Tuhan Yang Maha Esa di Kabupaten Temanggung Jawa Tengah. Pernikahan yang dilakukan oleh Himpunan Penghayat Kepercayaan Terhadap Tuhan Yang Maha Esa ini merupakan pernikahan yang memakai pedoman kitab primbon Betaljemur Adammakna sebagai acuan untuk melakukan prosesi pernikahan, dengan rukun pernikahan yang terdiri dari calon suami, calon istri dan Ä«jÄb qabÅ«l tanpa wali. Sedangkan Syarat-syarat pernikahannya adalah tekad, niat suci, saling sepakat dan restu dari keluarga. Pernikahan dilakukan di kantor Himpunan Penghayat Kepercayaan Kepada Tuhan Yang Maha Esa dan dilakukan sesuai aliran kepercayaan yang mereka percayai. Panduan pernikahan tertuang dalam Peraturan tentang Penghayat Aliran Kepercayaan Terhadap Tuhan Yang Maha Esa, Kunci Kerukunan Umat Beragama, Syarat-Syarat Pendirian Ormas/LSM, yang sesuai dengan PP 37 Tahun 2007 dalam Bab X pasal 81-83 tentang persyaratan dan tata cara pencatatan perkawinan bagi penghayat kepercayaan. Pernikahan bagi Himpunan Penghayat Kepercayaan Terhadap Tuhan Yang Maha Esa ditinjau dari hukum Islam tidak sah, karena tidak sesuai dengan Kompilasi Hukum Islam bab IV pasal 14 tentang rukun perkawinan yang meliputi calon suami, calon istri, wali nikah, dua orang saksi, ijab dan qabul
DAMPAK SOSIAL NIKAH SIRRI
No full textAbstract: This article discusses the social impact of unregistered (sirri) marriage. The unregistered marriage is a marriage conducted by a guardian of woman with a man and witnessed by two witnesses. However, it is not reported or not recorded in the Office of Religious Affairs (KUA). The unregistered marriage is causing a positive social impact and a negative social effect. The positive social impact of which is to minimize the presence of free sex, as well as the development of AIDS, HIV and other sexually transmitted diseases and to reduce the burden or responsibility of a woman who becomes the backbone of the family. The negative social impacts are cheating is a natural thing. There will be many cases of polygamy, namely the unclear status of wife and child in front of law in Indonesia and the people around, the sexual abuse of womanhood because it is considered as an outlet for temporary lust for a man, it is hard for a wife to assert her rights, it is difficult to determine the ownership of child if there is a problem because of divorce, the difficulties of obtaining a divorce certificate, and causing a scandal.Abstrak: Artikel ini membahas tentang dampak social nikah sirri. Nikah sirri adalah pernikahan yang dilakukan oleh wali pihak perempuan dengan seorang laki-laki dan disaksikan oleh dua orang saksi, tetapi tidak dilaporkan atau tidak dicatatkan di Kantor Urusan Agama (KUA). Nikah sirri adalah menyebabkan dampak sosial yang positif dan dampak negatif. Dampak sosial yang positif diantaranya adalah meminimalisasi adanya seks bebas, serta berkembangnya penyakit AIDS, HIV maupun penyakit kelamin yang lain dan mengurangi beban atau tanggung jawab seorang wanita yang menjadi tulang punggung keluarganya. Adapun dampak negatifnya adalah: Berselingkuh merupakan hal yang wajar, akan ada banyak kasus poligami yang akan terjadi, tidak adanya kejelasan status isteri dan anak baik di mata hukum di Indonesia maupun di mata masyarakat sekitar, pelecehan seksual terhadap kaum hawa karena dianggap sebagai pelampiasan nafsu sesaat bagi kaum Laki-laki, sulit menuntut hak waris bagi istri, sulit menentukan kepemilikan anak apabila ada masalah gara-gara cerai, jika dicerai tidak akan memiliki surat cerai dan surat janda dari pengadilan dan menimbulkan fitnah
ZAKAT PERDAGANGAN DENGAN MODAL HUTANG DI UD. LIMA LAPAN SAMPANG
Get PDFZakat trade or commerce is issued zakat on property ownership that is destined for sale, zakat is imposed on trade which arranged either individually or in combinations (UD, PT, cooperatives, etc.). Almost all scholars agree that the trade was once certain conditions are met should be issued zakat, namely: first, real property owned as of the sale and purchase, marriage, probate, khul'a (ransom), the spoils of war, received grants, and efforts kosher, and other such. Second, the property was owned intended for trading. If not, then the property is not included commercial property. A treasure in the hands of others (accounts receivable), and still have hopes that the property will be returned to the hands, when they are obliged to haul menzakatinya, because the asset's like money in the bank you tube or elsewhere. But if you have no hope of getting these treasures such as the debtor is bankrupt, so in this case you are not obliged menzakatinya. Such authentic opinion among the scholars opinion
KETENTUAN CORPORATE SOCIAL RESPONSIBILITY (CSR) DALAM PASAL 74 UU NO. 40 TAHUN 2007 TENTANG PERSEROAN TERBATAS (P.T) SEBAGAI ZAKAT TIJARAH PERSPEKTIF AL-MASLAHAH AL-MURSALAH
Get PDFIn this study concluded that the provisions of the Corporate Social Responsibility (CSR) in Article 74 of the Law. No. 40 of 2007 on Limited Liability Company (PT), any item that is traded by humans such as silver, livestock, industry, and the stock compulsory Zakat, it is consistent with the results of the First International conference in Kuwait (29 Rajab 1424 AH), because the company belong Syakhsan I’tiba>ran or Syakhsan Huku>miyah, and was reinforced in Law No. 23/2011 on the management of zakat, Chapter I, article 04 stated that among the objects that must be issued zakat zakat is trade and enterprise. Meanwhile, if viewed in the perspective of mas}lah}ah al-mursalah, in the context of mas}lah}ah al-mursalah, Company which carries on business in the field of natural resources, or which carries on business related to natural resources. Duty to be responsible for the social problems faced by the local community and shall carry out its social and environmental responsibility. This is in accordance with the Company Law No. 40 of 2007 Article 74 paragraph (4) and in government regulation (PP) No. 47 in 2012. That's all for the benefit of the local community and avoid kemudharatan limited liability company whose environment is used for events and activities of the limited liability company
قانون أحوال الشخصية العراقية: قرأة قانون الوصية الواجبة
No full textإن قانون احوال الشخصية العراقية قد تعدل عدة مرات من قبل المشرعين العراقيين وذلك لمراعة مصاٌف الشعب , ويعدل المشرعون العراقيون لاستجواب شارع العراق الذين يريدون العدل والمساواة في توزيع الإرث، ويراعي المشرعون العراقيون في تعديل قانون احوال الشخصية العراقية خصوصا فيما يتعلق حبكم الوصية الواجبة على عدة امور ابرازها: ا- العدل طبقا لقوله تعالى : ان اهلل يأمر بالعدل والإحسان ب- قانون احوال الشخصية في بعض الدول العربية اليت مت تطبيقها مسبقا قبل قانون احوال الشخصية العراقية ج- اراء ومذاهب الفقهية اليت تنسجم مع عرف وعادة المواطنين العراقيين ،وعند جمهور الأصوليين ان قاعدة العرف مستخدمة في استنباط الأحكام الشرعي
KEBIJAKAN HUKUM EKONOMI DALAM MERESPON PERKEMBANGAN LEMBAGA KEUANGAN MIKRO (MICRO FINANCE INSTITUTION)
Get PDFMicrofinance institutions (MFIs) has become an effective means to develop the economy and empower the people of the little people. The existence of MFIs is intended to meet the needs of capital and other financial services needs. It is therefore important to consider ways to encourage MFIs to develop better, especially in the context of economic empowerment and strengthening of the people's business. One of the serious problems encountered in economic development in Indonesia is practicing legal framework of economic policy in the development of economic policies. During this time, the issue is not important given the economic governance practices since independence has been running with the current logic of economic development that evolved on the basis of field experience or empirical theories and success stories in other countries are deemed worthy example. Hard to imagine that the constitution should diajdikan substantive reference in any official policy in the process of economic development. MFIs have grown long before the Republic was established. Especially the informal MFIs, grew roots with the development community. Since the days before independence, MFIs become an alternative for low-income group in meeting their funding needs. At that time, the MFI grows and develops in accordance with the variations required by society at that time without any intervention from the Government
Peranan Badan Permusyawaratan Desa dalam Pemberdayaan Masyarakat di Sidoarjo
Get PDFThis paper describes about the role of the Village Consultative Assembly in village of Jati, Banjar Bendo, and Sumput of Sidoarjo regency in empowering the community. Village Consultative Assembly is an institution that is the embodiment of democracy in a village’s governance as an administrative element of the village. It functionates to set rules together with the Head of the village and accommodates the aspirations of the people. Village Consultative Assembly’s role in empowering the community in the village of Jati and Sumput are less active. While, the Village Consultative Assembly in Banjar Bendo is very active. Beeing active or not active in carrying out their role lies on the implementation of the legislative’s function that has been defined by Peraturan Pemerintah No. 72 year 2005 article 35 Juncto PERDA (Regional Legislation) of Sidoarjo No. 07 year 2006 article 12. The legislative duties and functions of the Village Consultative Assembly in Sidoarjo can not run optimally. This is indicated by the Village Consultative Assembly’s less comprehensive in Jati and Sumput in framing the conventional regulations into the written rules. It is so since they got less technical assistance from the local government, especially in the field of legislation