Justicia Islamica (Journal)
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Problems of Mudharabah Financing in Islamic Banking After the Implementation of Qanun of Islamic Financial Institutions in Aceh
No full textThe mudharabah contract has become one of the Islamic banking products legitimated by The National Sharia Board and Financial Services Authority. The Aceh government, through the Qanun of Islamic Financial Institutions, has emphasized that banking practices in Aceh must rely on sharia principles. The consequence of this regulation is that banks are only allowed to use sharia contracts in every financial and financing transaction. This research is an empirical juridical study with a sociological and normative approach. This approach was employed to analyze the use of mudharabah contracts from both practical and theoretical aspects. The results of this study indicate that although the mudharabah contract has been designated as one of the financing products in Islamic banking, the mudharabah contract is not fully applied for financing. The mudharabah contract is only implemented for corporate purposes, not for small traders. This is due to several things, including the high risk in mudharabah financing, low bank confidence in customers, fluctuating profits, and low-risk management. This study aims to analyze the problems of mudharabah financing after implementing the 2018 Qanun of Islamic Financial Institutions in Aceh. The results of this study can answer the main problems in the mudharabah contracts. Thus the mudharabah contract can be optimized in the financing system of Islamic banking in Aceh.
Akad mudharabah sudah menjadi salah satu produk perbankan syariah yang mendapatkan legitimasi dari DSN-MUI dan OJK. Pemerintah Aceh melalui qanun lembaga keuangan syariah telah menegaskan bahwa praktik perbankan di Aceh harus menggunakan prinsip-prinsip syariah. Konsekuensi dari peraturan tersebut yaitu pihak perbankan hanya dapat menggunakan akad bernuansa syariah dalam setiap transaksi keuangan dan pembiayaan. Penelitian ini merupakan kajian yuridis empiris dengan pendekatan sosiologi dan normatif. Pendekatan ini digunakan untuk menganalisis penggunaan akad mudhrabah baik dari aspek praktik dan teoritis. Hasil penelitian ini menunjukkan bahwa, meskipun akad mudharabah telah ditetapkan sebagai salah satu produk pembiayaan pada perbankan syariah, namun nyatanya akad mudharabah tidak sepenuhnya di gunakan dalam pembiayaan, akad mudharabah hanya digunakan untuk korporasi saja, tidak untuk pedagang kecil dan UMKM. Hal ini disebabkan oleh beberapa hal; pertama, tingginya resiko dalam pembiayaan mudharabah; kedua, rendahnya kepercayaan perbankan terhadap nasabah; ketiga, keuntungan yang fluktuatif; keempat, lemahnya manajemen resiko. Penelitian ini berkontribusi untuk mengatasi persoalan pembiayaan mudharabah pasca penerapan qanun lembaga keuangan syariah tahun 2018 di Aceh. Sehingga dengan hasil penelitian ini dapat menjadi jalan keluar terhadap permasalahan utama dalam akad mudharabah, dan akad mudharabah dapat dioptimalkan dalam sistem pembiayaan pada perbankan syariah di Aceh.The mudharabah contract has become one of the Islamic banking products legitimated by The National Sharia Board and Financial Services Authority. Through the Qanun of Islamic Financial Institutions, the Aceh government has emphasized that banking practices in Aceh must rely on Sharia principles. The consequence of this regulation is that banks are only allowed to use sharia contracts in every financial and financing transaction. This research is an empirical juridical study with a sociological and normative approach. This approach was employed to analyze the use of mudharabah contracts from both practical and theoretical aspects. The results of this study indicate that although the mudharabah contract has been designated as one of the financing products in Islamic banking, the mudharabah contract is not fully applied for financing. The mudharabah contract is only implemented for corporate purposes, not for small traders. This is due to several things, including the high risk in mudharabah financing, low bank confidence in customers, fluctuating profits, and low-risk management. This study aims to analyze the problems of mudharabah financing after implementing the 2018 Qanun of Islamic Financial Institutions in Aceh. The results of this study can answer the main problems in the mudharabah contracts. Thus, the mudharabah contract can be optimized in the financing system of Islamic banking in Aceh
Human Rights and Islamic Law Discourse: The Epistemological Construction of Abul A’la Al-Maududi, Abdullahi Ahmed An-Naim, and Mashood A. Baderin
No full textThis study aims to analyze the epistemological construction of human rights from the orthodox perspective of Al-Maududi, the liberalism perspective of An-Na'im, and the moderatism perspective of Baderin. This study uses library research with a descriptive-qualitative approach. This study shows that the presence of Al-Maududi's human rights orthodoxy seeks to campaign that the concept of human rights owned by Islam is far more humanistic than the ones campaigned for and standardized by the Western. On the other hand, the presence of liberalism belief moderated by Abdullahi Ahmad An-Na'im strives to fight for Islamic human rights, which can comply with the human rights standards of the Western. The standardization of An-Na'im's liberalism departs from the view that human beings are the measure of everything. Therefore, human rights liberalism is anthropocentric and secular. In the middle of those two different points of view about human rights, Mashood A. Baderin tried to harmoniously mediate Islam and human rights. For Baderin, instead of making those two piles contradict, they should be synergized. Theoretically and practically, this article offers a discourse between the dialectical discourse of Islamic and Western human rights
A Discourse of Mabims New Criteria: Reading Difference Frequency Between Wujud al-Hilal and Imkan ar-Rukyat
No full textIn determining the beginning of the month of the Hijri calendar, the Indonesian government has used the criterion of crescent visibility (Imkan ar-Rukyat) adopted from the MABIMS agreement. This criterion has three conditions. Namely, the crescent should be at least at 20; the elongation is minimum at 30; the age of the crescent must be more than eight hours after conjunction. In August 2016, MABIMS made a great deal to revise this criterion. The new criterion has two conditions. Namely, the crescent should be at least 30, and the elongation is minimum at 6,40. This new criterion is planned to apply in Indonesia for the next few years and is wished to be accepted by all communities. The emergence of this new criterion leads to two main questions. First, how many frequencies of differences between this new criterion compared to the Wujud al-Hilal criterion, and the second is how if this new criterion is applied in Indonesia. This research used the elevation of the crescent to determine the frequency of differences between the new criterion compared to the Wujud al-Hilal criterion. It then analyzed it based on the former and the new criterion of the Imkan ar-Rukyat and the Wujud al-Hilal. The result shows significant differences between the new and Wujud al-Hilal criterion. If this new criterion is used in Indonesia, the togetherness of the beginning of the month of the Hijri calendar will decrease.
Dalam menentukan awal bulan hijriyah, pemerintah Indonesia telah lama menggunakan kriteria Imkan ar-Rukyat yang diadopsi dari MABIMS yaitu syarat minimal tinggi hilal 20, sudut elongasi minimal 30, dan umur hilal minimal 8 jam setelah ijtimak. Pada bulan Agustus 2016 MABIMS telah menyepakati kriteria tersebut untuk direvisi dengan kriteria yang baru yaitu syarat awal bulan adalah tinggi hilal minimal 30, dan elongasi minimal 6,40. Kriteria yang baru ini rencananya akan diberlakukan di Indonesia dan diharapkan dapat diterima oleh semua pihak. Dengan adanya kriteria baru ini, ada dua rumusan masalah yang ingin diteliti lebih lanjut yaitu yang pertama adalah bagaimana frekuensi perbedaan kriteria baru ini dengan kriteria Wujud al-Hilal, dan yang kedua adalah bagaimana kriteria baru ini jika diterapkan di Indonesia. Untuk mengetahui frekuensi perbedaan kriteria baru ini dengan kriteria Wujud al-Hilal, penelitian ini menganalisisnya berdasarkan data timggi hilal dengan menggunakan acuan tiga kriteria yaitu Wujud al-Hilal, Imkan ar-Rukyat MABIMS yang lama, dan Imkan ar-Rukyat MABIMS yang baru. Dari hasil penelitian menunjukkan bahwa frekuensi perbedaan kriteria Imkan ar-Rukyat yang baru dengan kriteria Wujud al-Hilal semakin banyak. Selanjutnya jika kriteria Imkan ar-Rukyat MABIMS yang baru ini diterapkan di Indonesia, maka potensi kebersamaan dalam awal bulan hijriyah di Indonesia akan semakin berkurang.In determining the beginning of the month of the Hijri calendar, the Indonesian government has used the criterion of crescent visibility (Imkan ar-Rukyat) adopted from the MABIMS agreement. This criterion has three conditions. Namely, the crescent should be at least at 20; the elongation is minimum at 30; the age of the crescent must be more than eight hours after conjunction. In August 2016, MABIMS made a great deal to revise this criterion. The new criterion has two conditions. Namely, the crescent should be at least 30, and the elongation is minimum at 6,40. This new criterion is planned to apply in Indonesia for the next few years and is wished to be accepted by all communities. The emergence of this new criterion leads to two main questions. First, how many frequencies of differences between this new criterion compared to the Wujud al-Hilal criterion, and the second is how if this new criterion is applied in Indonesia. This research used the elevation of the crescent to determine the frequency of differences between the new and Wujud al-Hilal criteria. It was then analyzed based on the former and the new criterion of the Imkan ar-Rukyat and the Wujud al-Hilal. The result shows significant differences between the new and Wujud al-Hilal criteria. If this new criterion is used in Indonesia, the togetherness of the beginning of the month of the Hijri calendar will decrease
The Right to Buyback in Murabahah Akad with the Ba'i al-Wafa' System Based on Maqashid Sharia
No full textThe objective of this article is to find out whether the right to buy back under a murÄbaḥah akad with the bay’ al-wafÄ’ system is contrary to maqÄá¹£id al-sharÄ«a or not. MurÄbaḥah akad with the bay’ al-wafÄ’ system is a new type of contract resulting from modification. Applying akad optimally must contain benefits for the community by referring to the maqÄá¹£id al-sharÄ«a. This study uses a normative legal research method with a statute legal approach and a conceptual approach. This study resulted in the findings that the right to buy back in a murÄbaḥah akad with the bay’ al-wafÄ’ system is not contrary to maqÄá¹£id sharia because it provides benefits, profits, pleasure, benefit, and happiness for the parties (seller and buyer). MurÄbaḥah akad with the bay’ al-wafÄ’ system also has fulfilled 5 (five) main elements of realizing benefit, i.e., maintaining religion because it can keep humans from riba; nourish the soul, because sellers who get funds quickly and buyers who make a profit can use them to sustain their lives; maintaining the reason because the seller uses his mind to sell his products to the buyer to get funds to meet his needs, and the buyer uses his mind in seeking lawful sustenance (earning a profit) through the use of this akad; maintaining offspring, because will provide blessings and benefits for children, grandchildren, and their offspring; maintaining the property, because someone who has more assets (buyer) can use his wealth to help other people who need funds
Criticizing the Muslim Divorce Tradition in Lombok: An Effort to Control the Women's Rights
No full textThis research aims to identify the divorce tradition in Lombok Muslim life and find solutions to the problems occurring. This is field research using observation, interview, and documentation methods. In this study, the researchers directly observed and interviewed audiences. Moreover, the researchers discovered some problems of Muslim divorce tradition in Lombok Island, namely, the report from a husband to a religious personage or community leader about the divorce between him and his wife. The second problem is pecelekan (bringing back a woman to her parents after her husband has divorced her). The third problem is eliminating the man’s livelihood responsibility after divorcing his wife. In Lombok Island, the divorce can automatically stop the relationship between the husband and wife. In other words, there is no responsibility anymore for a husband after a husband says divorce to his wife. However, separation of spouse by divorce in Islam does not automatically abolish the husband’s responsibilities. The woman in ”˜iddah period still obtains her rights. Nevertheless, in Lombok, divorce causes the divorced wife to lose her rights. This research contributes to finding two solutions to solve these problems. The first way is by socializing intensively with all of society, and the second is through the active role of religious personage to control women’s rights in Lombok society
Public Perception and Effectiveness of Punishment for Khalwat Perpetrators in Aceh
No full textThis study examines the public's perception of khalwat and the effectiveness of punishment against perpetrators’ violation of khalwat in Aceh. This study is a normative-empirical study with qualitative data. Data sources are the Constitution of 1945, Law No. 1 of 1946 on the Criminal Code, Law No. 8 of 1981 on the Criminal Procedure Code, and Qanun Aceh No. 6 of 2014 on the Jinayat Law. Field data are sourced from the community, leaders, religious leaders, academics, the Syar'iyah Court, and khalwat perpetrators. The results showed that generally, the community supports the establishment of the rule of jinayat khalwat for the sake of benefit. The establishment of Qanun Jinayat reflects the Islamic life of the Acehnese people so that the protection of self-respect and their families is inseparable. The application of penalties for khalwat violations has not been effective in all regions of Aceh province. However, some areas implement the punishment effectively, proven by the decrease in cases of khalwat violations. However, the application of punishment to khalwat perpetrators did not positively affect other parts of the region””the number of jinayat khalwat that occurred increased. Therefore, punishment for khalwat perpetrators must be able to change the perpetrator’s behavior and become a lesson for the general public. Moreover, the government is advised to be more aggressive in socializing this Qanun. This research provides information and input for the government, law enforcement, and the community in Aceh.Penelitian ini mengkaji persepsi masyarakat tentang khalwat dan efektivitas hukuman terhadap pelaku pelanggaran khalwat di Aceh. Kajian ini adalah kajian normatif-empiris dengan jenis data kualitatif. Data dokumen berupa peraturan perundang-undangan, Sementara data lapangan bersumber dari masyarakat, tokoh, agama, akademisi, Mahkamah Syar’iyah dan pelaku khalwat. Hasil penelitian menunjukkan; umumnya masyarakat mendukung pembentukan aturan jinayat khalwat demi kemaslahatan. Pembentukan Qanun Jinayat merupakan refleksi kehidupan masyarakat Aceh yang Islami sehingga perlindungan terhadap kehormatan diri dan keluarganya tidak dapat dipisahkan. Umumnya masyarakat mendukung pembentukan aturan jinayat khalwat demi kemaslahatan. Pembentukan Qanun Jinayat merupakan refleksi kehidupan masyarakat Aceh yang Islami sehingga perlindungan terhadap kehormatan diri dan keluarganya tidak dapat dipisahkan. Penerapan hukuman terhadap pelanggaran Khalwat belum efektif di semua daerah di provinsi Aceh, meski demikian ada sebagian wilayah yang efektif jika dilihat dari penurunan kasus. Namun, penerapan hukuman terhadap pelaku khalwat tidak memberikan efek positif di sebagian wilayah yang lain. Jumlah jinayat khalwat yang terjadi justru meningkat. Karenanya, hukuman bagi pelaku khalwat harus mampu merubah prilaku pelaku, menjadi pelajaran bagi masyarakat umum, dan pemerintah disarankan lebih gencar mensosialisasikan Qanun ini, khususnya sosialisasi terhadap pengaturan, hikmah pelarangan khalwat dan dampak buruk khalwat. Penelitian ini menjadi informasi dan masukan bagi pemerintah, penegak hukum dan masyarakat di Ace
Differences of Salat Time Recording: Analytical Contemporary Method of Kitab al-Khulashah al-Wafiyyah
No full textThe discussion on calculating Islamic prayer (salat) times contained in the Kitab Khulashah has its characteristics. The calculation process of salat beginning times has referred to the triangular ball algorithm system. Besides, there are also daqoiqut tamkin corrections presented through tables and calculator calculation methods. This interesting calculation can be studied; how the transformation system of salat time coordinates and the accuracy level of the salat beginning times calculation results. This study uses a library research paradigm with a qualitative theory verification approach using an arithmetic approach, and the results are presented descriptively and then compared with similar methods. The results show that the coordinate transformation refers to the modern astronomical system, and the calculation system has used spherical trigonometry (spherical triangle). The calculation results differ from 0 to 3 minutes with contemporary methods. Differences in data and methods cause it. Suppose the calculation is using the contemporary method. In that case, there is a difference of 0 seconds to 12 seconds. This indicates that modifications to the contemporary calculation system will produce a more accurate calculation when the calculation is made.The discussion on the reckoning of prayer times contained in the Khulashah book has its own characteristics. The initial calculation process for prayer times has referred to the triangular ball algorithm system. Besides, there are also daqoiqut tamkin corrections presented through tables, and calculation methods using calculators. This interesting calculation can be studied; how is the transformation system of prayer time coordinates and how is the accuracy level of the results of the initial prayer time calculation. This study uses a library research paradigm with a qualitative theory verification approach using an arithmetic approach and the results are presented descriptively, then compared with similar methods. The results show that the coordinate transformation has referred to the modern astronomical system and the calculation system has used spherical trigonometry (spherical triangle). The calculation results have differences ranging from 0 to 3 minutes with contemporary methods. It is caused by differences in data and methods. If the calculation using the contemporary method there is a difference of 0 seconds to 12 seconds, this indicates that when the calculation is made modifications to the contemporary calculation system will produce a more accurate calculation
Legal Transplant: Influence of the Western Legal System in the Muslim Countries
No full textThis article discusses the influence of Western legal systems on Islamic law in Muslim countries, such as Turkey, Egypt, Iraq, Kuwait, Syria, Libya, Pakistan, Indonesia, and Malaysia. It uses the comparative law scholars’ legal transplant theory to see the influence. The article may enrich the discourses in Comparative and History of Law. It may contribute to many scholars and reformers of law who choose the best model of Islamic law reforms according to the histories of the law of their countries. This study shows that the transplantation of Western law in Muslim countries has occurred since the colonialism period, World War I, and World War II. These legal transplants occur by taking part in a foreign legal system, namely the modern Western legal system, for overall such as in Turkey, as well as the majority of modern Western legal methods synthesized with local law, such as in Egypt, Indonesia, Malaysia, and other Muslim countries. There are three types of Muslim countries based on Islamic law reforms undertaken. They are the Muslim countries that apply Islamic law and traditional fiqh, with no legal transplant; the Muslim countries that adopt Western law. This is a legal transplant, and Muslim countries implement Islamic law using appropriate Western methods and procedures. Moreover, this is a partial legal transplant. The law reform in Muslim countries was carried out by intra- and extra-doctrinal reform, legislation (regulation), and codification methods. The last three methods are the partial legal transplant models.
 
Sharing the Heritage of the Simalungun Batak Community: Realities and Implications
No full textThis study aims to determine the pattern of implementation of the distribution of inheritance by the Muslim community of the Simalungun Batak tribe in North Sumatra in terms of the reality and implications involved. The research model in this study is qualitative, while the approaches used are fiqh muamalah and family law approaches. Data were obtained from in-depth interviews and field observations by observing the application of inheritance law in the Muslim community of the Simalungun Batak Tribe then analyzing the pattern of distribution and utilization of inheritance. The results of this study indicate variations in the pattern of implementation of the distribution of inheritance carried out by the Muslim community of the Simalungun Batak Tribe in North Sumatra. Some people are reluctant to sell heritage assets and choose to keep them to preserve culture. Some choose the inheritance distribution based on faraid law, deliberation, fair distribution, or rely on the provisions given by their parents during their lifetime. The division through deliberation can be done if it is not intended to conflict with Islamic inheritance law. It is also possible to divide the share for each heir with an equal share if it follows the instructions of the Islamic Compilation Law and takharruj instructions
Maqashid al-Sharia in the Study of Hadith and its Implication for the Renewal of Islamic Law: Study on Jasser Auda’s Thought
No full textThis article examines Jasser Auda's maqashid approach to studying hadith and its implications for the renewal of Islamic law. Generally speaking, one way to better understand the purpose of the hadith is through contextualizing the Prophetic narrations (hadith), primarily when the scripture cannot be understood textually. Using a descriptive-analytic and critical approach, this study showed that the conception of Auda’s maqashid could solve the problem. First, in these terms, Auda offers a way of reading the scripture based on the intent in applying Islamic law and its implications when maqashid is a primary consideration in reading and applying the law. Second, the theoretical approach as a result of Auda's academic research is the validation of several ijtihad methodologies which will practically produce the Anthropocentric Maqashid, namely the Maqashid model considering the development of world governance thinking within the framework of nation-states on the one hand, and making human values such as freedom, equality, justice, democracy as a source of maslahah on the other. The logical consequence of this Anthropocentric Maqashid idea necessitates drawing legal conclusions (istinbath al-ahkam) based on maslahah, no longer on the text