HAK TENAGA KERJA DALAM PROSES KEPAILITAN PERSPEKTIF HUKUM Islam (Studi Analisis Undang-Undang N0. 13 Tahun 2003 Tentang Ketenagakerjaan)

JURISDICTIE ◽  
2018 ◽  
Vol 8 (2) ◽  
pp. 215
Author(s):  
Yuswalina Yuswalina
Keyword(s):  
Islamic Law ◽  
Labor Rights ◽  
The Law ◽  
The Government

<p>Bankruptcy has effect for all creditors, labor is no exception. settlement of property the debtor to the creditor in the event of the debtor is declared bankrupt will depend largely on the position of the creditors. The position of labor creditor’s preferred placed as having special privileges, which will get the first in bankruptcy. However, the property the debtor in bankruptcy is sometimes not enough to pay off all his debts bills including salaries and severance to labor as a preferred creditor. Therefore the author will examine these issues by formulating two problems namely: How the completion of labor rights in the process of bankruptcy according to law No. 13 of 2003 On Labor and How do the views of Islamic law on the settlement of the labor rights in the process of bankruptcy. The conclusions is in compliance because Islamic law already gives privileges in the fulfillment of their rights. but still need to revise several sections to make the provisions of the law in the Undangg more robust in protecting labor rights in the process of bankruptcy and the Government should establish a policy to provide concrete guarantees and protection of the rights of labour or labour in the event of bankruptcy.</p><p><br />Kepailitan berlaku bagi semua kreditur, tenaga kerja tidak terkecuali. penyelesaian harta benda debitur kepada kreditur dalam hal debitur dinyatakan pailit akan sangat tergantung pada posisi kreditor. Posisi kreditur tenaga kerja harus ditempatkan sebagai kreditur yang memiliki hak istimewa, yang akan di utamakan dalam kepailitan. Namun, aset debitur dalam kepailitan terkadang tidak cukup untuk melunasi seluruh tagihan hutangnya termasuk gaji dan pesangon terhadap tenaga kerja sebagai kreditur pilihan. Oleh karena itu penulis akan meneliti masalah ini dengan merumuskan dua masalah yaitu: Bagaimana penyelesaian hak-hak buruh dalam proses kepailitan menurut undang-undang No. 13 tahun 2003 Tentang Ketenagakerjaan dan Bagaimana pandangan hukum Islam tentang penyelesaian hak-hak buruh di proses kepailitan menurut UU No. 13 Tahun 2003 tentang Ketenagakerjaan. Kesimpulan dari penelitian ini dalam undang-undang umum No. 13 tahun 2003 tentang Ketenagakerjaan sudah sesuai karena hukum Islam telah memberikan hak istimewa dalam pemenuhan hak-hak mereka. Namun masih perlu merevisi beberapa bagian untuk membuat ketentuan undang-undang di Undangg lebih kuat dalam melindungi hak-hak buruh dalam proses kepailitan dan Pemerintah harus menetapkan kebijakan untuk memberikan jaminan dan perlindungan konkret hak-hak buruh atau tenaga kerja di bidang peristiwa kepailitan.</p>

HAK TENAGA KERJA DALAM PROSES KEPAILITAN PERSPEKTIF HUKUM ISLAM (STUDI ANALISIS UNDANG-UNDANG NOMOR 13 TAHUN 2003 TENTANG KETENAGAKERJAAN)

1970 ◽  
Vol 18 (1) ◽  
pp. 61-72
Author(s):  
Yuswalina Yuswalina
Keyword(s):  
Islamic Law ◽  
Labor Rights ◽  
General Law ◽  
The Law ◽  
The Government

Bankruptcy has effect for all creditors, labor is no exception. Settlement of property the debtor to the creditor in the event of the debtor is declared bankrupt will depend largely on the position of the creditors. The position of labor creditor's preferred placed as having special privileges, which will get the first in bankruptcy. However, the property the debtor in bankruptcy is sometimes not enough to pay off all his debts bills including salaries and severance to labor as a preferred creditor. Therefore the author will examine these issues by formulating two problems namely: How the completion of labor rights in the process of bankruptcy according to law No. 13 of 2003 On Labor and How do the views of Islamic law on the settlement of the labor rights in the process of bankruptcy according to law No. 13 of 2003 On Labor. The conclusions of this research in general law No. 13 of 2003 On Labor is in compliance because Islamic law already gives privileges in the fulfillment of their rights. but still need to revise several sections to make the provisions of the law in the Law more robust in protecting labor rights in the process of bankruptcy and the Government should establish a policy to provide concrete guarantees and protection of the rights of labor in the event of bankruptcy.  

scholarly journals KEPAILITAN BUMN YANG DIMOHONKAN ATAS DASAR HAK – HAK BURUH YANG TIDAK DIPENUHI

2019 ◽  
Vol 3 (1) ◽  
pp. 53-70
Author(s):  
Ardini Octaviarini
Keyword(s):  
Public Interest ◽  
The State ◽  
Labor Rights ◽  
Legal Certainty ◽  
Severance Pay ◽  
Control Regulation ◽  
State Owned Enterprise ◽  
The Law ◽  
The Government ◽  
A Company

BUMN are private corporate entities so that the laws governing Manpower are applicable to Law 13 of 2003. Therefore, the normative rights set forth in Law No. 13 of 2003 must be met by companies for their workers. These normative rights are, among others, when the Bankrupt Company, ie, a one time severance pay under the provisions of Article 156 Paragraph 2, severance pay for a one-time stipulation of Article 156 paragraph 3 and compensation pay pursuant to paragraph 156 4. Where there is labor rights is not fulfilled by a state-owned enterprise, workers may file for bankruptcy in the company, in its qualification as a Preferen creditor. Based on the research, the state-owned enterprises should be clearly stated in a company to protect the company's existing components in case of Bankruptcy, if the State participates, there must be at least 51% of the shares therein, so that the control, regulation and controlling functions performed the government is clear that the company's goals are achieved. It is necessary to have the same meaning / meaning as the state-owned enterprise which is engaged in public interest. Because of Article 2 paragraph 5 of Law No. 37 of 2004 with the explanation is not in line. Article 2 paragraph 5 of the Law on Bankruptcy refers to state-owned enterprises in the field of public interest, while in the explanation states that state-owned all state-owned capital and not divided into shares. Between the contents of the article and the explanation is not synchronized, then the provisions should be mentioned directly Perum, in order to achieve legal certainty.  

scholarly journals Islamic Justice Perspective On Notary The Perpetrators Criminal Action

Jurnal Akta ◽  
2020 ◽  
Vol 7 (1) ◽  
pp. 93
Author(s):  
Ira Alia Maerani
Keyword(s):  
Islamic Law ◽  
Code Of Ethics ◽  
Public Official ◽  
Legal Principles ◽  
Islamic Perspective ◽  
Criminal Sanctions ◽  
The Law ◽  
Notary Public ◽  
The Republic ◽  
The Government

This study aims to find out to know the form of violations and witnesses to the notary position based on Law No. 2 of 2014 concerning the Position of Notary and the perspective of Islamic justice in viewing a notary who is indicated to have committed a crime in connection with an authentic deed he made.            This research uses normative law research or dogmatic law research using the doctrinal method. Normative legal research includes research on legal principles, research on legal systematics, research on vertical and horizontal synchronization stages, comparison of law and legal history.            This research concludes that the notary public is a public official who makes an authentic deed and has the authority as regulated in Article 15,16, 17 of Law No. 2 of 2014 concerning the Position of Notary Public. The notary is obliged to act on trust; honest; independent; objective and safeguard the interests of parties involved in legal actions. Notaries in carrying out their duties and positions if convicted of violations, may be subject to sanctions or sanctions in the form of civil, administrative, and notary code of ethics in accordance with Law of the Republic of Indonesia Number 2 of 2014 concerning Notary Positions. Even so, the Notary Position Law does not regulate criminal sanctions against Notaries. Whereas in practice there is an opportunity for a legal action or violation by a notary related to an authentic deed he made that can be qualified as a criminal offense. A notary who is indicated to have committed a crime in carrying out his authority as a Public Official, of course, must be a concern of the government and law enforcement because the law must be upheld against anyone who commits indiscriminate violations. This rule is a manifestation of the principle of "equality before the law" (equality before the law) which is a fundamental element in the concept of the rule of law. Honesty values; keep the mandate; fair; and this objective is synergistic with the values of justice in an Islamic perspective that promotes justice and problems. Described in the Qur'an An-Nisa verses 58 and 135 and QS. Al Ma'idah verse 8. Islamic law also regulates justice in recording a deed, for example just in recording accounts receivable debts (Q.S. Al Baqoroh: 282)Keywords: Islamic Perspective; Justice; Notary Public; Perpetrators; Criminal Act

Government Supervision In Overcoming Problems Drinking Tuak At The Gunung Meriah Aceh

2021 ◽  
Vol 7 (3) ◽  
pp. 1313
Author(s):  
Khairuddin Khairuddin
Keyword(s):  
Qualitative Research ◽  
Data Collection ◽  
Islamic Law ◽  
Ordinary People ◽  
The People ◽  
Government Supervision ◽  
The Law ◽  
The Government ◽  
Depth Interviews

<div class="translate-tooltip-mtz hidden"><div class="header"><div class="header-controls"><em>The people of Gunung Meriah still find many addictions to drinks that can be intoxicating, such as drinking tuak. Therefore, this study aims to find out how the supervision of the government and the community in minimizing wine drinkers and sellers in Gunung Meriah District and Islamic views on the law of drinking tuak, as well as how to sanction those who drink it. To complete this research, the writer uses qualitative research. The techniques used in data collection are observation and in-depth interviews with informants. The result of the research shows that some of the people of Gunung Meriah like to drink tuak, both from officials and ordinary people. 25% of Mount Meriah people are addicted to this tuak drink, it is drunk on certain occasions such as parties or other days. The government does not pay much attention to the problem of tuak drinks, which can be seen from the lack of cases of drinkers and sellers of wine being appointed and given appropriate punishments, only a few people have reached the stage of punishment. Likewise, the community does not interfere too much in dealing with the problem of tuak drinkers and sellers, even though this problem is very serious. Drinking tuak, in the perspective of Islamic law, is a drink that is prohibited because it is intoxicating.</em></div></div><div class="controls"> </div></div>

scholarly journals Undang-Undang Nomor 21 Tahun 2007 tentang Pemberantasan Tindak Pidana Perdagangan Orang dalam Perspektif Hukum Islam

AL- ADALAH ◽  
2018 ◽  
Vol 14 (1) ◽  
pp. 131
Author(s):  
Neni Nuraeni ◽  
Dede Kania
Keyword(s):  
Human Trafficking ◽  
Human Dignity ◽  
Islamic Law ◽  
The Law ◽  
The Government

Human Traffickingis one of the most common crimes occurs in Indonesia. To eradicate this crime, the government issued the 21/2007 of Human Trafficking Act (UU PTPPO). The statue sanctions persons committing the crime and providing protection to witnesses and victims. The law accomodate a number of penalties for the perpetrators of this crime, ranging from principal punishment, in the form of imprisonment and fine, to additional criminal and ballast. Although Islamic law does not explicitly regulate this crime, it is clearly contrary to Islamic principles of freedom, independence, equality and human dignity.

scholarly journals Criminal Act of Sexual Gratification: Fiqh Jināyah and Positive Law Perspective

Al-Ahkam ◽  
2018 ◽  
Vol 18 (1) ◽  
pp. 97
Author(s):  
Nadea Lathifah Nugraheni
Keyword(s):  
Islamic Law ◽  
Government Regulations ◽  
Sexual Gratification ◽  
Public Facilities ◽  
Positive Law ◽  
Case Comparison ◽  
The Law ◽  
The Government ◽  
Role Of The Government

<p>This paper describes the concept of sexual gratification based on positive legal views in Indonesia and <em>fiqh jināyah</em>. This type of qualitative research with the method of collecting library data is also normative in looking at and approaching cases of sexual gratification. This study uses several approaches, including case, comparison, and conceptual approaches. The government has regulated the Law Number. 31 of 1999 which has been updated by Law Number. 20 of 2001 on combating corruption. Moreover, it is stated in Article 12 B that explains matters including gratuities, such as money, goods, commissions, checks, travel tickets and other public facilities. Basically, the sanction of sexual gratification has fulfilled government regulations but has not yet been applied. Thus, it is necessary to reform the law of sexual gratification in Indonesia. The theory of Mukhtalath in Islamic law can be an alternative solution to cases of sexual gratification. The synchronicity of the role of the government and the clear rules and regulations relating to cases of sexual gratuity are urgently needed to achieve justice and legal validity.</p><p class="IABSSS" align="center">[]</p><p>Tulisan ini mendeskripsikan konsep gratifikasi seksual berdasarkan pandangan hukum positif di Indonesia dan <em>fiqh jināyah</em>. Penelitian ini berjenis kualitatif dengan metode pengumpulan data kepustakaan juga bersifat normatif dalam memandang dan melakukan pendekatan terhadap kasus gratifikasi seksual. Penelitian ini menggunakan beberapa pendekatan, diantaranya pendekatan kasus, perbandingan dan konseptual. Pemerintah telah mengatur UU Nomor. 31 Tahun 1999 yang telah diperbaharui oleh UU Nomor. 20 tahun 2001 tentang pemberantasan korupsi. Terlebih tercantum dalam pasal 12 B yang menjelaskan hal-hal yang termasuk gratifikasi, seperti, uang, barang, komisi, check, tiket perjalanan dan fasilitas umum lainya. Pada dasarnya sanksi gratifikasi seksual telah memenuhi aturan pemerintah, akan tetapi belum diaplikasikan. Dengan demikian perlu pembaharuan terhadap hukum gratifikasi seksual di Indonesia. Teori tentang Mukhtalath dalam hukum islam dapat menjadi alternatif solusi akan kasus gratifikasi seksual. sinkronisitas peran pemerintah dan jelasnya aturan perundang-undangan terkait kasus gratifikasi seksual sangat dibutuhkan demi tercapainya keadilan dan keabsahan hukum.</p>

scholarly journals Politik Hukum dalam Undang-Undang No. 38 Tahun 1999 Tentang Pengelolaan Zakat Perspektif Maqasid al-Risalah

2020 ◽  
Vol 8 (1) ◽  
pp. 72-92
Author(s):  
Muhammad Solikhudin ◽  
Oktaria Ardika Putri
Keyword(s):  
Social Inequality ◽  
Islamic Law ◽  
Public Welfare ◽  
Legal Policy ◽  
Indonesian Government ◽  
Potential Source ◽  
The Law ◽  
The Government

This paper tries to explain the legal policy of the law carried out by the Indonesian government about zakat which is an obligation for capable Muslims as a manifestation of human empathy to others in need. Zakat has a noble goal, namely to alleviate poverty and eliminate social inequality in society. This objective is in line with one of the objectives of the Indonesian government which has been mandated in the opening of the 1945 Constitution, namely to advance public welfare. Thus, the management of zakat in Indonesia will be better, if implemented by the government, given that zakat is a very potential source of funds that can be used for public welfare for all Indonesian people. This article explains the process of formulating zakat laws in Indonesia, the substance of Islamic law in zakat, and the purpose of the Law (maqa>s}id al-risa>lah) about zakat in Indonesia, so that readers can fully comprehend the purpose of zakat law.

scholarly journals PELUANG DAN TANTANGAN KOMPETENSI PERADILAN AGAMA PASCA AMANDEMEN UNDANG-UNDANG NOMOR 7 TAHUN 1989 TENTANG PERADILAN AGAMA

Asy-Syari ah ◽  
2015 ◽  
Vol 18 (1) ◽  
Author(s):  
Abu Tolhah
Keyword(s):  
Supreme Court ◽  
Islamic Law ◽  
Law System ◽  
Legal Thought ◽  
The Law ◽  
The Government

The development of religious court in Indonesia is existing while the establishment of Islamic law as part of national law system. It is influenced by the improvement of legal thought which is the background of Islamic law legislation. In independence period, exactli on 1970, the government emphasizes the existence of religious court through the law of court institution number 14 of 1970. On 1977, Indonesian Supreme Court pusblished the rule of Islamic court through the law number 7 of 1989 in which give the religious court for casation to supreme court.

scholarly journals PEMIDANAAN ANAK MENURUT HUKUM ISLAM DAN HUKUM PIDANA INDONESIA

2015 ◽  
Author(s):  
Adam Sani
Keyword(s):  
Human Resources ◽  
Restorative Justice ◽  
Rule Of Law ◽  
Justice System ◽  
Islamic Law ◽  
Criminal Offense ◽  
The Rule Of Law ◽  
The World ◽  
The Law ◽  
The Government

Children is that of Allah swt which exists to the world is on the nothing but (pure children as the youth is the successors to achieve struggles and human resources for the development of nasional. children need guidance and attention specifically, Especially their parents and the government to achieve the development of physical , mental and spiritual maximally .The rule of law against children a criminal offense in Indonesia arranged in act no. 3 year 1997 on court children later improved by the law no. 11 2012 about the justice system children .Hence , if the child a criminal offense therefore his is to be processed legally based on the bill. Law no. 11 2012 about judicial systems children prefer diversi in the form of restorative justice in terms of handle matter children proven to commit crimes. According to islamic law , children committing a commit crimes.Keyword: children,  islamic law, crimes law, of Indonesia

scholarly journals POSITIFISASI HUKUM ISLAM DAN FORMALISASI SYARI’AH DITINJAU DARI TEORI OTORITARIANISME KHALED ABOU EL-FADL

2016 ◽  
Vol 11 (1) ◽  
pp. 67-92
Author(s):  
Labib Muttaqin
Keyword(s):  
Islamic Law ◽  
Political Movements ◽  
Reform Agenda ◽  
Positive Law ◽  
Human Interpretation ◽  
The Law ◽  
The Government

Abstrak:Salah satu agenda reformasi di Indonesia adalah mewujudkan demokratisasi yang lebik, konsekwensinya kebebasan dan keterbukaan harus dibuka seluas-luasnya baik dalam bidang politik, hukum, ekonomi, budaya, dan lain-lain. Pada era ini telah menciptakan suatu kondisi yang mendukung bangkitnya kembali gerakan politik Islam di Indonesia, salah satu gerakanya adalah usaha positifisasi hukum Islam. Gerakan tersebut diasumsikan sebagai gerakan yang kontra produktif, karena positifisasi hukum Islam hanya akan terjebak dalam bingkai otoritarianisme sehingga dikhawatirkan akan menutup pintu ijtihad. Menurut Khaled Abou El-Fadl, hukum Islam bukanlah hukum Tuhan itu sendiri. Hukum Islam hanyalah hasil dari proses interpretasi manusia akan hukum Tuhan. Oleh karena itu, hukum Islam tidak boleh berwatak otoriter. Dalam konteks Indonesia, praktik-praktik otoritarianisme berbasis hukum Islam kerapkali dilakukan baik oleh pemerintah maupun kelompok masyarakat tertentu, yaitu dengan menjadikan hukum Islam sebagai hukum positif. Hal ini berakibat terwujudnya hukum Islam yang kaku, mengikat, absolut, dan otoriter. Dengan demikian, terbangunlah suatu asumsi bahwa tindakan positifisasi hukum Islam hanya akan terjatuh kepada tindakan otoritarianisme.Abstract:One of the reform agenda in Indonesia is to achieve a better democratization, consequently, freedom, and openness must be opened wide as possible both in the fields of politics, law, economics, culture, etc. In this era has created a condition that supports the revival of Islamic political movements in Indonesia. One of the movements is an attempt positivization of Islamic law. The movement is assumed as the movement of the counter-productive, because positivization of Islamic law will only be stuck in the frame of authoritarianism, so feared would close the door of ijtihad. According to Khaled Abou El-Fadl, Islamic law is not the law of God itself. Islamic law is merely the result of the process of human interpretation of the law of God. Therefore, Islamic law should not be authoritarian character. In the Indonesian context, the practices of Islamic law based authoritarianism is often done either by the government or certain groups of people, namely by making Islamic law as a positive law, this has resulted in the establishment of strict Islamic law, binding, absolute, and authoritarian. Thus awakened an action positivization assumption that Islamic law would only fall to the action of authoritarianism. 

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