Regulasi Penggunaan Uang Digital Dagcoin dalam Prespektif Hukum Islam dan Hukum Positif

Dagcoin digital currency is one of the tools of online-based transaction payments that increasingly growing in the global economy. Nowadays The Investors interest to invest digital currency. Indonesia is a law country must establish certain laws related to digital currency that began to spread and used as a means of exchange or means of payment in Indonesia. This study is a normative juridical study that examines the rules relating to the use of money in the sale and purchase transactions and investment in the perspectives of Islamic law and Positive Law in Indonesia. The results of this study found that in Islam the use of digital currency in the purchase transactions and investment is not in accordance with the Shari'ah because it does not fulfill the enquires that exist in transactions using digital currency such as dagcoin. The existence of elements of gharar and maisir is the main reason for this digital money is not legitimate in Islam. As mentioned at Fatwa DSN-MUI Number 28 / DSN-MUI / III / 2002 on the exchange of money. Whereas in view of the positive Law has been described in Act No. 7 of 2011 on money, then digital money cannot be said as money because the conditions set in the law are not in digital money, then Bank Indonesia Regulation Number 18/40 / PBI / 2016 on the payment of electronic transactions is also not met in transactions that exist on the use of digital money dagcoin. So does the electronic transaction information law (ITE). Unclear regulation of the use of digital currency makes some users feel restless.

Download Full-text

Analysis of Wakaf and Maqashid Syari'ah Law on the Development of Wakaf Property in Lhokseumawe City

Britain International of Humanities and Social Sciences (BIoHS) Journal ◽

10.33258/biohs.v3i1.395 ◽

2021 ◽

Vol 3 (1) ◽

pp. 224-231

Author(s):

Yasir Nasution ◽

Alyasa’ Abubakar ◽

Kafrawi

Keyword(s):

Data Collection ◽

Islamic Law ◽

Legal Research ◽

Government Regulations ◽

Theoretical Concepts ◽

Positive Law ◽

Islamic Jurisprudence ◽

The Law ◽

Research Show

The development of waqf assets in the form of adding the function of waqf is a new phenomenon in the problems of Islamic law jurisprudence even in positive law in Indonesia. In national law (positive), Indonesia has regulated this issue with the existence of laws and government regulations regarding waqf both movable and immovable waqf assets, even in its development every property in waqf must have an Deed and / or certificate. Whereas in Islamic jurisprudence, the development of waqf assets in the form of additional functions is one of the problems that can be said to be new, it needs legal conclusions and even has to be seen from various theoretical concepts such as maqashidu sharia. Therefore this research will examine the issue of developing waqf assets based on the Waqf Law and maqashid syari'ah. This research is an empirical legal research using a sociological legal approach, with data collection through documentation and interviews. The results of the research show that the development of waqf assets is permitted according to the law, but with the stipulated conditions, besides that the development of waqf assets is also permissible in Islamic jurisprudence as long as it is solely for reasons in accordance with the concept of maqasidu syari'ah and the point is to seek maslahat.

Download Full-text

Tinjauan Yuridis Terhadap Tindak Pidana Pengancaman dalam Undang-Undang Informasi dan Transaksi Elektronik

UIR LAW REVIEW ◽

10.25299/uirlrev.2020.vol4(2).6468 ◽

2020 ◽

Vol 4 (2) ◽

pp. 51-58

Author(s):

Sry Wahyuni ◽

Elwidarifa Marwenny

Keyword(s):

Law Enforcement ◽

Social Values ◽

District Court ◽

Electronic Information ◽

Positive Law ◽

Electronic Transactions ◽

Research Implication ◽

The Subject ◽

The Law

The subject matter of this research is the Juridical Review of the Crime of Threats in the Information and Electronic Transactions Law (Case Study of the Koto Baru District Court). This issue is divided into two sub-discussions, first, how is the application of material crimes against criminal acts of threats in the Law on Information and Electronic Transactions, second, how are judges' legal considerations in imposing crimes against threats of threats in the Law on Electronic Information and transactions. The method used in this research is to use a normative juridical problem approach. about the problem that is the object of the problem.The results showed that efforts to apply sanctions were made to overcome the perpetrators of extortion and threats, namely: firmly enforcing the existing positive laws. For subjective positive law enforcement, it may be necessary to have instruments or law enforcers who have the instinct of justice, namely "Judges" who decide all existing cases. The research implication is: it is hoped that the inculcation of social values and norms in society in using social media and in UUITE is not trapped in behavior that plunges them into criminal acts / crimes, it is also hoped that the Panel of Judges in deciding cases must consider more The facts of the trial, the elements of the offense, and the consideration of the severity of the crime with reference to the defendant's situation and the victim's loss.

Download Full-text

Human rights in Muslim law: current issues

Legal horizons ◽

10.21272/legalhorizons.2021.i26.p12 ◽

2021 ◽

pp. 12-16

Author(s):

I.I. Maryniv ◽

K.R. Malik

Keyword(s):

Human Rights ◽

Legal System ◽

Skin Color ◽

Islamic Law ◽

Social Background ◽

Positive Law ◽

Muslim Countries ◽

General Principles Of Law ◽

The Law ◽

Islamic Society

The article is devoted to the study of the peculiarities of the legal system of Muslim countries. The author analyzes the essence of the concept of human rights and freedoms in Muslim law, as well as comparative characteristics with the Western legal system. The general principles of law in the Muslim system, due to the peculiarities of its historical formation, establish the criteria of conformity of positive law to the values of a particular society, limiting the action of a law to generally accepted moral criteria. It is noted that certain aspects of Sharia have different meanings for followers of Islam and those who do not adhere to this faith. In a ratio religious and secular rules of conduct operate differently. The author points out that in the theory of Muslim law, all people are equal regardless of their social background, skin color or language. It also speaks of the equality of all before the law and the court, but in practice a completely different situation arises. The article analyzes the disrespect for women's rights and the fact that women are essentially unprotected in Islam. It is noted that human rights, which should be universal in nature, were neglected by delegates to the 1993 UN Human Rights Conference in Vienna. In view of this, Islamic society is faced with the question: either Islam and Sharia, or democracy and human rights. At the same time, no explanation was given as to why one should be chosen over the other. The author proposes to gradually incorporate Muslim law into the law of Western countries, but only with respect for the national and cultural peculiarities of the East. It also highlights the importance of developing categories of human rights in the Muslim legal system, taking into account the standards of the Western concept of human rights and conducting a detailed study of Islamic law, rather than simply adding Western notions of natural human rights to Muslim law.

Download Full-text

KEDUDUKAN ADVOKAT DALAM PASAL 5 UNDANGUNDANG NOMOR 18 TAHUN 2003 TENTANG ADVOKAT PERSPEKTIF HUKUM

JURISDICTIE ◽

10.18860/j.v5i2.4019 ◽

2017 ◽

Vol 5 (2) ◽

pp. 188

Author(s):

Adib Khoirul Umam

Keyword(s):

Law Enforcement ◽

Islamic Law ◽

Legal Theory ◽

Secondary Data ◽

Primary Data ◽

High Quality ◽

Positive Law ◽

The Law ◽

Article 5

This study aims to determine how Islam views which in this case is limited only four schools of opinion about the position of an advocate as law enforcement. In Islam indeed advocates known as providers of legal bantuah namely Hakam, mufti and mashalih alaih that functions similar to advokat.Penelitian function is called normative research with descriptive methods comparative analysis between positive law and Islamic law, namely Law No. 18 2003 and scholarly opinion four schools as primary data. Secondary data were taken from books or books that explain the legal theory of primary data. Article 5 of Law No. 18 of 2003 on lawyers has been explained that the position of advocate parallel with other law enforcement such as judges, prosecutors and police. But in fact appear black advocates not to enforce the law but instead became mafias that sell traded equity law. For it will be studied how exactly Islam's view of the position of Advocates with the formulation of the problem sebegai follows, first how the views of Islamic law for the position of advocate in Article 5 of Law No. 18 of 2003 on advocates, who both like where the relevance of Islam's view of the position of advocate in enforcement law in Indonesia. From research conducted authors argue for their refisi against the law number 18 of 2003 on advocates. alignment between advocates and other law enforcement must be followed by the high quality of an advocate and supervision of the performance of lawyers in order to minimize the occurrence of fraud in practice in providing legal aid.Penelitian ini bertujuan untuk mengetahui bagaimana pandangan Islam yang dalam hal ini hanya dibatasi pendapat empat madzhab tentang kedudukan advokat sebagai penegak hukum. Dalam Islam memang advokat dikenal sebagai lembaga pemberi bantuah hukum yaitu hakam, mufti dan mashalih alaih yang secara fungsi hampir sama dengan fungsi advokat. Penelitian ini disebut penelitian normatif dengan metode deskriptif analisis perbandingan antara hukum positif dan hukum Islam, yaitu undang-undang nomor 18 tahun 2003 dan pendapat ulama empat madzhab sebagai data primer. Data sekunder diambil dari kitab-kitab atau buku-buku teori hukum yang menjelaskan tentang data primer. Dari penelitian yang dilakukan penulis berpendapat perlunya adanya refisi terhadap undang-undang nomor 18 tahun 2003 tentang advokat. kesejajaran antara advokat dan penegak hukum lainya harus diikuti dengan tingginya kualitas seorang advokat dan pengawasan terhadap kinerja advokat agar bisa meminimalisir terjadinya penyelewengan dalam praktiknya dalam memberi bantuan hukum.

Download Full-text

THE LEGALITY OF INTERRELIGIOUS MARRIAGE IN THE PERSPECTIVE OF ISLAMIC LAW AND INDONESIAN POSITIVE LAW

Profetika Jurnal Studi Islam ◽

10.23917/profetika.v17i02.5300 ◽

2017 ◽

Vol 17 (02) ◽

pp. 82

Author(s):

Muchammad Ichsan

Keyword(s):

Analytical Method ◽

Islamic Law ◽

Negative Outcomes ◽

Marriage Law ◽

Positive Law ◽

The Law ◽

Descriptive Method

This study aims at examining the legality of interreligious marriage according to Islamic law and Indonesian positive law. To reach the goal set by this research, a descriptive method is used in the writing while an analytical method is employed to scrutinize the relevant problems. This study finds that interreligious marriage has spread widely among Indonesians that it has now become a phenomenon. However, Islam does not recognize a Muslim woman's marriage unless she is married by a man belonging to the same religion, i.e. a Muslim. A Muslim man is not permitted to marry a mushrik (polytheist) woman. It is lawful for him to marry a woman from the Ahlul Kitaab (Jews and Christians), but Indonesian ulemas prohibit such a marriage as well because of the negative outcomes. Meanwhile, the 1974 Indonesian Marriage Law fails to address the issue of interreligious marriage in a clear manner. This brings forth at least three interpretations: firstly, the law does not regulate interreligious marriage at all; secondly, the law allows it; and thirdly, the law denies it. Through an analysis, the last interpretation is found to have stronger reasons than the others. Penelitian ini bertujuan untuk menguji legalitas pernikahan antaragama menurut hukum Islam dan hukum positif Indonesia. Agar tercapai tujuan yang diinginkan, maka penelitian ini menggunakan metode deskriptif untuk menganalisis masalah yang sedang diteliti. Studi ini menemukan bahwa pernikahan antaragama telah menyebar luas di kalangan masyarakat Indonesia yang kini telah menjadi fenomena. Namun, Islam tidak mengenali pernikahan wanita Muslim kecuali jika dia menikah dengan pria yang memiliki agama yang sama, yaitu seorang Muslim. Seorang pria Muslim tidak diizinkan untuk menikahi wanita musyrik (politeis). Dan halal baginya untuk menikahi wanita dari Ahlul Kitaab (Yahudi dan Kristen), namun sebagian ulama Indonesia tetap melarang pernikahan semacam ini, karena beberapa alasan. Sementara itu, Undang-Undang Perkawinan Indonesia 1974 gagal menangani masalah pernikahan antaragama dengan cara yang jelas. Ini setidaknya menghasilkan tiga interpretasi: pertama, hukum sama sekali tidak mengatur pernikahan antaragama; Kedua, hukum mengizinkannya; Ketiga, undang-undang tersebut menolaknya. Melalui sebuah analisis tersebut di atas, disimpulkan bahwa jenis interpretasi yang terakhir ditemukan memiliki alasan yang lebih kuat daripada alasan yang lainnya.

Download Full-text

ISBAT Nikah Melegalkan Pernikahan Sirri Menurut Hukum Positif Dan Hukum Agama (Studi Di Pengadilan Agama Palangka Raya)

Anterior Jurnal ◽

10.33084/anterior.v15i1.204 ◽

2015 ◽

Vol 15 (1) ◽

pp. 94-103

Author(s):

Sanawiah Sanawiah

Keyword(s):

Islamic Law ◽

Marriage Law ◽

Positive Law ◽

Religious Law ◽

The Law ◽

Marriage Laws ◽

Islamic Marriage ◽

Legal Marriage ◽

Laws And Regulations

The purpose of this study was to find out what sirri marriage laws according to Islamic Law and Positive Law, to find harmony and marriage requirements and to find out how the role of Religious Court of Palangka Raya in socialization confirmation marriage. The method used in this research is the method of legal normative. As for the type of research used in this study is inventory regulations that related to confirmation of marriage legalized marriage sirri according to Positive Law and Religious Law. Law wedding sirri results according to Islamic Law and Positive Law, sirri marriage according to Islamic Law illegitimate because it does not have a guardian of marriage, while marriage sirri in the view of the majority of Indonesian society is marriage not recorded but the terms and illegitimate pillars have been met in accordance with Islamic Law. Meanwhile, according to the law of the wedding positive sirri is as where according to Marriage Law in Indonesia if a legal marriage in syar'i then legitimate also according to law "marriage is not recorded" is legal according to the laws and regulations because according to Islamic Marriage Law applicable in Indonesia is based on Article 2 (1) of Law No. 1 of 1974 in conjunction with Article 4 Compilation of Islamic Law (as ius constitutun) in conjunction with Article 3 bill-HM-PA-Bperkw 2007 (as ius constituendum).

Download Full-text

Positivisasi Syariah di Indonesia, Legalisasi atau Birokratisasi?

Jurnal Konstitusi ◽

10.31078/jk1537 ◽

2018 ◽

Vol 15 (3) ◽

pp. 592

Author(s):

Pepen Irpan Fauzan ◽

Ahmad Khoirul Fata

Keyword(s):

Legal System ◽

Islamic Law ◽

The Body ◽

Positive Law ◽

National Legal System ◽

The Law ◽

Islamic Society ◽

The Ideal

Tulisan ini mengkaji pemberlakuan hukum syariah sebagai bagian dari hukum nasional Indonesia. Ada dua permasalahan pokok yang dibahas: pertama, bagaimanakah posisi hukum Islam dalam tubuh hukum nasional? Kedua, apakah legalisasi syariah telah mencerminkan idealitas hukum syariah bagi masyarakat Islam Indonesia? Untuk membahas dua permasalahan ini, penulis memfokuskan pada UU tentang Zakat, wakaf dan haji. Dari kajian yang penulis lakukan, dapat disimpulkan beberapa hal: pertama, keberadaan UU terkait zakat, wakaf dan haji merupakan perwujudan penerimaan sistem hukum Indonesia terhadap pemberlakuan hukum Islam sebagai bagian integral dari hukum nasional. Kedua, meski telah masuk dalam sistem hukum nasional, namun UU tentang zakat, wakaf dan haji mempunyai kekuatan dan kelemahan. Kekuatannya terletak bahwa hukum Islam telah menjadi hukum positif, sehingga pemberlakuannya menjadi mutlak di tengah masyarakat. Kelemahannya, UU itu lebih menitikberatkan pada persoalan administratif, dari pada mandatory. Konsekuensinya, UU tersebut tidak lebih dari sekedar birokratisasi-syari’ah.This paper examines the implementation of sharia as part of Indonesian national law. There are two main issues that are discussed: first, what is the position of Islamic law in the body of national law? Second, does the legalization of sharia reflect the ideal of shariah for Indonesian Islamic society? To discuss the two issues, the authors focus on the Law on Zakat, wakaf and hajj. From the writer's study, it can be concluded: First, the existence of the zakat, wakaf and hajj laws is the embodiment of acceptance of Indonesian legal system towards the implementation of Islamic law as an integral part of national law. Second, although it has been included in the national legal system, the Law of zakat, wakaf and hajj has strengths and weaknesses. Its strength lies in that Islamic law which has become a positive law, so its enforcement becomes absolute in society. The weakness is that the Law focuses on administrative matters rather than mandatory. Consequently, the law is nothing more than a shari'ah-bureaucratization.

Download Full-text

ASAS KEADILAN DAN AHLI WARIS PENGGANTI DALAM PRAKTIK KEWARISAN MASYARAKAT BERDASARKAN HUKUM ISLAM DIKECAMATAN BANTAN KABUPATEN BENGKALIS

Perspektif Hukum ◽

10.30649/phj.v17i1.80 ◽

2018 ◽

Vol 17 (1) ◽

pp. 1

Author(s):

Hasan Basri ◽

Muhammad Azani

Keyword(s):

Research Method ◽

Islamic Law ◽

Legal Research ◽

Male And Female ◽

Positive Law ◽

The Family ◽

The Law ◽

Sense Of Justice

This article analyzes the inheritance practices carried out by the community in Bantan District, Bengkalis Regency Based on Islamic Law. The research method used is a sociological legal research that discusses the application of positive law regarding the practice of community inheritance in Bantan District, Bengkalis Regency. The results showed: a. The community in Bantan Subdistrict turned out to be wrong in understanding the principle of balanced justice which was considered to be contrary to the sense of justice for the heirs. They understand the principle of balanced justice must be in the same sense. Whereas the meaning of the principle is that each heir, both male and female, has the same rights in obtaining inheritance rights. Men get more rights which do not mean unfair, but in Islamic law it stipulates that men are responsible for the burden of the family; b. The community in Bantan District in understanding radd in Islamic law does not fully refer to the KHI which is a reference in determining the law. They divide radd based only on habits that can be shared with the heirs who want it or the mosque; c. The community in Bantan Subdistrict considers that the heirs who passed away first from the heir, cannot be replaced by the heir's child. Whereas based on Article 185 paragraph (1) the KHI position of the heir can be replaced by the offspring of both male and female.

Download Full-text

PERLINDUNGAN HUKUM BAGI KORBAN TINDAK KEKERASAN SEKSUAL KAUM TUNARUNGU DALAM PRESPEKTIF HUKUM PIDANA

Mimbar Keadilan ◽

10.30996/mk.v13i2.3941 ◽

2020 ◽

Vol 13 (2) ◽

pp. 218-228

Author(s):

Yulianti Ningsih Cahyani ◽

Alfa Galih Verdiantoro ◽

Febriyanti Uma

Keyword(s):

Sexual Violence ◽

Social Care ◽

Islamic Law ◽

Human Life ◽

Legal Protection ◽

People With Disabilities ◽

Persons With Disabilities ◽

Positive Law ◽

The Law

AbstractVictims of sexual violence against persons with disabilities need legal protection through justice or social care, legislation is one of the references in the process of handling sexual violence because so far women have had difficulty in obtaining justice. With the aim of providing Islamic law in order to realize a better and fairer human life, as well as for the recovery of victims of sexual violence so that it can be accepted in the community and discrimination is not done which can make victims more traumatized. From the research that has been done that many people with disabilities who do not know the legal protection for them to avoid violence, harassment or taking away their rights are often ignored because of physical deficiencies, the positive law lies in the fact that the law is made and can be erased from everything acts that have been done by humans and are independent of the norms themselves.Keywords: legal protection; victims of violenceAbstrakKorban kekerasan seksual pada kaum difabel memerlukan perlindungan hukum baik melalui peradilan ataupun kepedulian sosial, perundang-undangan adalah salah satu rujukan dalam proses penanganan tindak kekerasan seksual karena selama ini perempuan sulit mendapatkan keadilan. Dengan tujuan memberikan penetapan hukum islam agar dapat mewujudkan kehidupan manusia yang lebih baik dan adil, sebagaimana untuk pemulihan pada korban kekerasan seksual agar dapat diterima dimasyarakat dan tidak dilakukannya diskriminasi yang dapat membuat korban menjadi lebih trauma. Dari penelitian yang telah dilakukan bahwa banyak kaum difabel yang belum mengetahui perlindungan hukum kepada mereka agar terhindar dari tindak kekerasan, pelecehan atau pengambilan hak mereka yang seringkali diabaikan karena dengan adanya kekurangan fisik, dalam hukum positif terletak pada fakta bahwa hukum dibuat dan dapat dihapuskan dari segala perbuatan yang telah dilakukan oleh manusia itu dan terlepas dari norma-norma itu sendiri.Kata kunci: korban kekerasan; perlindungan hukum

Download Full-text

DINAMIKA YURISPRUDENSI MAHKAMAH AGUNG DALAM BIDANG PERDATA ISLAM

Journal de Jure ◽

10.18860/j-fsh.v3i2.2146 ◽

2011 ◽

Vol 3 (2) ◽

Author(s):

Hasbi Hasan

Keyword(s):

Human Rights ◽

Supreme Court ◽

Islamic Law ◽

Civil Law ◽

Court Ruling ◽

Background Factor ◽

Supreme Court Ruling ◽

Positive Law ◽

The Supreme Court ◽

The Law

This article discussed the dynamics of the Supreme Court jurisprudence in the legal setting, the problems that want revealed is how the dynamics of the Supreme Court ruling in Islamic law and what the aspects of philosophical and sociological background is. The results obtained indicates that the decisions of the Supreme Court in the civil law of islam have experienced a shift from the traditional framework of islamic law (conventional fiqh) into the framework of positive law (legislation fiqh). The shift was marked by a strong legislative paradigm both at the level of the law application (rechtshandhaving) and the discovery of the law (rechtsvinding). The issue of of justice, gender equality, and human rights is assumed as the background factor of the dynamics thought of Islamic law in the Supreme Court. Artikel ini mendiskusikan Dinamika Yurisprudensi Mahkamah Agung Ri dalam menetapkan hukum, permasalahan yang ingin diungkap adalah bagaimana dinamika putusan Mahkamah Agung dalam bidang hukum islam dan apakah aspek-aspek filosofis dan sosiologis yang melatar belakangi terjadinya hal tersebut. hasil yang diperoleh menunjukkan bahwa putusan-putusan Mahkamah Agung dalam hukum perdata islam telah mengalami pergeseran dari kerangka hukum islam tradisional (fiqh konvensional) ke kerangka hukum positif (fiqh perundang-undangan). Pergeseran tersebut ditandai oleh kuatnya paradigma legisme baik pada level penerapan hukum (rechtshandhaving) maupun penemuan hukum (rechtsvinding). Isu keadilan, kesetaraan gender, dan hAM diasumsikan sebagai faktor yang melatar belakangi dinamika pemikiran hukum Islam di Mahkamah Agung.

Download Full-text