scholarly journals BERAKHIRNYA PERJANJIAN PERSPEKTIF HUKUM ISLAM DAN HUKUM PERDATA

2020 ◽  
Vol 3 (2) ◽  
pp. 21-37
Author(s):  
Zumrotul Wahidah

ABSTRACTAgreement is a law relationship which one binds one or more people that cause law consequence. The agreement would be carried out in accordance and it is appropriate by contract that was agreed upon Islamic law or civil law. Agreement of Islamic law are called sharia agreement that implementation systems embrace sharia principle. While agreements of civil law are called conventional agreement that the implementation systems embrace civil law. Every agreement would be raised the rights and obligation of each parties. If the agreement have been fulfiilled or not that caused by deviations. It results bot Islamic or civil law become extinct, it is appropriate with the agreement made by the parties. There is a difference at the end of the agreement in sharia and conventional, it provides a concept for interpreneurs in the field of economics at the sharia or conventional financial institutions which have developed rapidly at this time.Key Words: The End Of Agreement, Islamic Law, Civil Law. 

2020 ◽  
Vol 17 (1) ◽  
pp. 56-69
Author(s):  
Aishath Muneeza ◽  
Zakariya Mustapha

Limitations of action designate extent of time after an event, as set by statutes of limitations, within which legal action can be initiated by a party to a transaction. No event is actionable outside the designated time as same is rendered statute-barred. This study aims to provide an insight into application and significance of Limitations Act 1950 and Limitation Ordinance 1952 to Islamic banking matters in Malaysia as well as Shariah viewpoint on the issue of limitation of action. In conducting the study, a qualitative research methodology is employed where reported Islamic banking cases from 1983 to 2018 in Malaysia were reviewed and analysed to ascertain the application of those statutes of limitations to Islamic banking. Likewise, relevant provisions of the statutes as invoked in the cases were examined to determine possible legislative conflicts between the provisions and the rule of Islamic law in governing the right and limitation of action in Islamic banking cases under the law. The reviewed cases show the extent to which statutes of limitations were invoked in Malaysian courts in determining validity of Islamic banking matters. The limitation provisions so referred to are largely sections 6(1)(a) and 21(1) Limitations Act 1953 and section 19 Limitation Ordinance 1953, which do not conflict with Shariah viewpoint on the matter. This study will prove invaluable to financial institutions and their customers alike in promoting knowledge and creating awareness over actionable event in the course of their transactions.


ISLAMIKA ◽  
2020 ◽  
Vol 14 (1) ◽  
pp. 1-11
Author(s):  
Ade Jamarudin ◽  
Ofa Ch Pudin

Ijarah is a contract on the transfer of goods or services with rewards instead. Ijarah based transactions with the displacement benefit (rights to), not transfer of ownership (property rights), there ijara financing translates as buying and selling services (wages hired), that take advantage of human power, there is also a translate lease, which take advantage of goods. Application ijarah growing financial institutions in the current Shari'ah is happening on the leasing company (financial institution based on Islamic teachings, as well as Islamic banking is one of the products in Islamic finance. Application ijarah emerging financial institutions shari'ah 'ah at the moment that is happening on the leasing company (financial institution based on Islamic teachings, as well as Islamic banking is one of the Islamic financing products). This research is a library research (library research) and field research (field research), and is descriptive, analytic and comparative. Data sources used in this study are sourced from primary and secondary data. Ijarah transactions are based on the transfer of benefits (use rights), not the transfer of ownership (ownership rights), some translate ijarah financing as the sale and purchase of services (wage wages), i.e., taking the benefits of human labor


2019 ◽  
Vol 1 (1) ◽  
pp. 44-58
Author(s):  
Muhamad Bisri Mustofa ◽  
Mifta Khatul Khoir

Abstract In the implementation of Islamic Financial Institutions such as the Baitul Maal wa Tamwil (BMT) there are various ways of collecting funds and channeling funds. Funds are collected through wadi'ah deposits and deposits. While the distribution of funds is done by murabahah, mudharabah, musyarakah, rahn (pawn), ijarah, ijarah multijasa and qardhul hasan financing. Qardhul Hasan's financing is the orientation of the function of the Islamic Financial Institution (Baitul Maal Wa Tamwil) as a social institution. Qardhul hasan is a soft loan given on the basis of mere social obligations. In this case the borrower is not required to return anything except the amount borrowed. In Qardhul Hasan financing there are pillars and conditions, namely the perpetrator of the contract consisting of muqtaridh (borrower), muqridh (lender), qardh (fund), shighat ijab and qabul willingness for both parties and funds used for something useful and lawful. Qardhul Hasan is an activity to achieve a predetermined goal or target by the relevant Islamic financial institutions. The mechanism for implementing Qardhul Hasan is solely aimed at providing assistance to meet the needs of small communities. Thus it can be seen that the form of borrowing through Qardhul Hasan is in accordance with the principles of sharia economic law, the potential source of Qardhul Hasan's funding is quite large if it is utilized and managed optimally and its implementation is very useful for the community. Keywords: Qardhul Hasan, Islamic Law, BMT


2020 ◽  
Vol 9 (1) ◽  
pp. 50-53

The study aims to examine the Shari’ah legality of whether pledgor or pledgee should take care of collateral (marhun) during the period of the loan. Moreover, the study seeks to provide possible applications for the pledge (rahn) and clarify Shari’ah rules for each application. Malaysian Islamic banks apply pledge products by offering loans (qardh hasan) to the customers and requesting gold assets as collateral against a loan. The banks charge safekeeping fees to keep the gold until the maturity date of the loan. This practice combines loan and sale contracts in a single transaction. Accordingly, the study seeks to evaluate this practice from an Islamic point of view. Islamic law categorizes loans under charity contracts while the sale is categorized under contracts of exchange (mu’awadhat). The nature of the two contracts is different. Therefore, the study examines categories that combine loans and contracts of exchange in one transaction. The results reveal that it is not permissible for the pledgee to charge fees higher than market fees for the keeping of collateral. Charging fees that are higher than the market price is considered riba. According to Shari’ah rules, any kind of benefit derived from a loan is riba and thus it is prohibited. However, charging fees that are comparable to the market price and cover the actual cost for safekeeping of collateral is permissible. According to Islamic Fiqh Academy resolutions and AAOIFI standards, Islamic banks may charge fees for safekeeping of gold collateral considering that fees should be to the market fees and should only cover actual expenses.


Author(s):  
عليان بوزيان

تهدف هذه الدراسة إلى استثمار نظرية المقاصد الشرعية لإدراك جوهر القانون، ومحاولة التقريب والمصالحة بين نظرة الشريعة إلى المصالح الإنسانية المعتبرة، ونظرة النظم القانونية المقارنة إليها، وصولاً إلى مجموعة القيم المعيارية الحاكمة، في صياغة تشريع معياري يتناسب مع المجتمعات الإسلامية. وكشفت الدراسة عن الحاجة إلى تأسيس علم مقاصد القانون طلباً لمقاصد كلية قطعية يقْطَع بها الخلاف، فحيثما أسفر وجه الحق والعدل والمصلحة فثم مقصد القانون، ومن شأن ذلك فإن أسلمة المعرفة القانونية تمثل نقطة الانعطاف في إعادة بعث الجانب التشريعي من الشريعة، عن طريق تفعيل أدوات الفكر المقاصدي، واستثمارها في تحديد فلسفة التشريع الوضعي. This study aims to apply the theory of Islamic legal purposes to grasp the essence of the civil law, and try to converge and reconcile perspective of Sharia on the legitimate interests of people, and the comparative legal systems, to develop governing normative values that are necessary to  draft normative legislation, commensurate to Muslim societies. The study revealed the need to establish a discipline of the purposes of the civil law applied for the universal purposes that settle disagreement. Where truth, justice and interest are emerged the civil law will be there. Islamization of legal knowledge represents a turning point in reviving the legislative side of Islamic law, by using the tools of maqasid thought, to determine the philosophy of civil legislation.


2019 ◽  
Vol 7 (3) ◽  
pp. 369-382
Author(s):  
Bijan Haji Azizi ◽  
Marzieh Younesi

AbstractContract for practical investment are made in two forms, direct and indirect. Both of the contracts havedifferentiation so does the guaranteed interest condition for them. In the first method, which is the interest of direct investment, the owner of the capital is an investment agentand only interested investors are determined in terms and conditions. In this case from investment, interest is guaranteed by the fact that the investment recipient is committed to buy products produced at price that guarantee logical interest for investors. The accuracy of this guarantee condition is to ensure in term of Islamic law and jurisprudence because commitment to purchase is necessary condition. However in the second form, unlike the first, investor interest is indirectly decided and guaranteed and conditions are increasingly attractive by carrying out industrial and manufacturing activities. This form of interest is also considered legal and valid both in Islamic law and Iran's Civil Law and practically based on the principles of conditions and article 234 of Iran's civil law. So, the main problem of this research the validityof the guaranteed interest conditions in Iranian jurisprudence and law.Keywords: Guaranteed Profit Conditions, Jurisprudence, Iranian Law, MudarabahAbstrakKontrak untuk investasi praktis dibuat dalam dua bentuk, baik langsung maupun tidak langsung. Kedua metode investasi ini memiliki perbedaan, dan kondisi bunga yang dijamin untuk mereka juga akan berbeda. Pada metode pertama, yang merupakan bunga investasi langsung, pemilik modal adalah agen investasi, dan hanya bagi investor yang tertarik ditentukan dalam syarat dan ketentuan. Dalam hal investasi, bunga dijamin dengan fakta bahwa penerima investasi berkomitmen untuk membeli produk yang diproduksi dengan harga yang terjamin. Kondisi jaminan ini dipastikan baik dari segi hukum dan yurisprudensi Islam, karena adanya komitmen untuk membeli adalah syarat mutlak yang diperlukan. Namun dalam bentuk kedua, tidak seperti yang pertama, minat investor secara tidak langsung diputuskan dan dijamin dan kondisinya semakin menarik dengan melakukan kegiatan industri dan manufaktur. Bentuk minat ini juga dianggap sah, baik dalam hukum Islam dan Hukum Perdata Iran, serta sangat praktis berdasarkan pada prinsip-prinsip kelayakan dan pasal 234 hukum sipil Iran. Jadi, pertanyaan utama dari penelitian ini adalah seberapa validkah kondisi bunga yang dijamin dalam yurisprudensi dan hukum Iran?Kata kunci: Kondisi Keuntungan Terjamin, Yurisprudensi, Hukum Iran, MudarabahАннотацияКонтракты на практические инвестиции заключаются в двух формах - прямых и посредственных. У этих двух инвестиционных методов есть различия, и условия гарантированного процента для них также отличаются. В первом методе, который представляет интерес прямых инвестиций, владелец капитала также является инвестиционным агентом, и только заинтересованные инвесторы определяются по положениям и условиям. В случае инвестиций, интерес гарантируется тем фактом, что получатель инвестиций стремится покупать продукты, произведенные по гарантированным ценам. Условия данной гарантии обеспечиваются с точки зрения исламского права и исламской юриспруденции, поскольку обязательство по покупке является необходимым условием. Но во второй форме, в отличие от первой, заинтересованность инвестора определяется  и гарантируется посредственным образом, а условия становятся все более привлекательными при осуществлении промышленной и производственной деятельности. Эта форма также считается законной и действительной как в исламском праве, так и в гражданском праве Ирана и практически основана на принципах обладания правом и статье 234 гражданского права Ирана. Итак, главный вопрос этого исследования состоит в том, насколько верны условия гарантированного интереса в иранской юриспруденции и Иранском праве.Ключевые слова: условия гарантированной прибыли, юриспруденция, иранское право, мудараба  


2019 ◽  
Vol 10 (2) ◽  
pp. 186
Author(s):  
Heri Kuswanto

The phenomenon that occurs is related to the taking over of the right to guarantee (execution) of fiduciary security and Rahn Tasjily in the execution of executions carried out by financial institutions that do not comply with applicable laws and regulations. This research uses Normative legal methods, with qualitative descriptive analysis and critical legal studies. The results of the study that the process of taking over the right to guarantee (execution) fiduciary regulated in article 29 (1) of the fiduciary guarantee law. Among the first, execution based on Grosse fiduciary guarantee certificate or executable title (fiat execution) contained in the Fiduciary Guarantee Certificate carried out by the fiduciary recipient. Second, an execution based on the execution of separate executions through public auctions by fiduciary recipients. Third, execution by sale under the hand by the creditor fiduciary himself, and fourth, fiduciary execution by claiming. Based on Islamic law, the process of expropriation of the right to guarantee (execution) Rahn Tasjily, that the procedure for executing Marhun (collateral object), if due. Murtahin must warn Rahin to pay off her debt immediately. If the Rahin still cannot repay its debt, then Marhun is forcibly sold/executed through an auction, according to sharia. Marhun sales proceeds used to pay off debt, maintenance, and storage costs that have not paid and sales costs. The excess proceeds from the sale belong to Rahin, and the shortcomings become Rahin obligations. The execution process carried out by sharia companies must be based on fatwa no. 25/DSN-MUI/III/2002, and fatwa no. 92/ DSN-MUI/IV/2014. Positive law and Islamic law, which become normative references, have not been well understood and applied by the finance parties, causing injustice and legal uncertainty.Keywords: expropriation of rights, fiduciary guarantee, rahn tasjily ABSTRAKFenomena yang terjadi terkait pengambilalihan hak atas jaminan (eksekusi) jaminan fidusia dan rahn tasjily pada pelaksanaan eksekus yang dilakukan oleh lembaga pembiayaan tidak mematuhi aturan perundang-undangan yang berlaku. Penelitian ini menggunakan metode hukum Normatif, dengan analisis deskriptif kualitatif dan studi hukum kritis. Hasil penelitian bahwa, proses pengambilalihan hak atas jaminan (eksekusi) fidusia telah diatur dalam pasal 29 (1) undang-undang jaminan fidusia. Diantaranya pertama, eksekusi berdasarkan grosse sertifikat jaminan fidusia atau titel eksekutorial (secara fiat eksekusi) yang terdapat dalam Sertifikat Jaminan Fidusia yang dilakukan oleh penerima fidusia. Kedua, eksekusi berdasarkan pelaksanaan parate eksekusi melalui pelelangan umum oleh penerima fidusia. Ketiga, eksekusi secara penjualan di bawah tangan oleh kreditor pemberi fidusia sendiri, dan keempat, eksekusi fidusia secara mendaku. Berdasarkan hukum Islam, proses pengambilalihan hak atas jaminan (eksekusi) rahn tasjily, bahwa prosedur pengeksekusisan marhun (objek jaminan), apabila jatuh tempo. Murtahin harus memperingatkan Rahin untuk segera melunasi hutangnya. Apabila rahin tetap tidak dapat melunasi hutangnya, maka marhun dijual paksa/dieksekusi melalui lelang sesuai syariah. Hasil penjualan marhun digunakan untuk melunasi utang, biaya pemeliharaan dan penyimpanan yang belum dibayar serta biaya penjualan. Kelebihan hasil penjualan menjadi milik rahin dan kekurangannya menjadi kewajiban rahin. Adapun proses eksekusi yang dilakukan oleh perusahaan syariah harus berdasarkan fatwa Nomor: 25/DSN-MUI/III/2002, dan fatwa Nomor:92/DSN-MUI/IV/2014. Hukum positif dan hukum Islam yang menjadi rujukan normatif, belum difahami dan diterapkan dengan baik oleh pihak pembiayaan, sehingga menimbulkan ketidakadilan dan ketidakpastian hukum. Kata Kunci : jaminan eksekusi fidusia,pengambilalihan hak, rahn tasjily


2021 ◽  
Vol 22 (2) ◽  
pp. 167
Author(s):  
Rahayu Irhami ◽  
M. Irfan Syaifuddin ◽  
Inggit Ayuning Pandini ◽  
Shuhita Endah Palupi

AbstractThis study describes the review of Islamic law related to the sale and purchase of workdays conducted by factory workers Oil palm Fabrique in Simpang Nibung Rawas Village, South Sumatra Province. This paper is field research by interviewing 13 factory workers to get an overview of buying and selling working days. This study also uses a literature review from Islamic legal sources and MUI fatwas to explain the appropriateness of buying and selling working days with Islamic legal principles. In practice, buying and selling working days is not following the provisions of the MUI DSN Fatwa because the ujrah imposed on the seller is determined by one party, the buyer, and the amount of the ujrah is expressed in terms of percentage rather than in nominal form. Besides, there is a mechanism that causes the transaction to contain gharar elements such as the sale of working days that are not yet owned, and the presence of gharar elements creates a new element, namely usury. Sales of working days that are not yet owned by workers cause at the end of the agreement the seller is required to pay the principal receivables accompanied by profits determined by the buyer that can be equated with borrowing money with interest. This research suggests that factory workers borrow funds from Islamic financial institutions that are more in line with Islamic legal guidance This research suggests factory workers not to continue the practice of buying and selling weekdays because there are elements of gharar and usury in it and to consider Islamic financial institutions and zakat institutions as a solution for lending funds.AbstrakPenelitian ini menjelaskan mengenai kajian Hukum Islam terkait jual  beli hari kerja yang dilakukan oleh buruh pabrik CV. Sawit yang ada di DesaSimpang Nibung Rawas, Provinsi Sumatera Selatan. Penelitian menggunakan pendekatan penelitian lapangan (field research) dengan mewancarai 13 buruh pabrik untuk mendapatkan gambaran praktik jual beli hari kerja. Penelitian ini juga menggunakan literature review dari sumber-sumber hukum Islam dan fatwa MUI dalam menjelaskan kesesuaian praktik jual beli hari kerja dengan prinsip hukum Islam. Dalam praktiknya jual beli hari kerja tidak sesuai dengan ketentuan Fatwa DSN MUI karena ujrah yang dikenakan kepada penjual ditentukan oleh satu pihak yaitu pembeli dan besarnya keuntungan dinyatakan dengan bentuk prosentase dan bukan dalam bentuk nominal. Selain itu, terdapat alur mekanisme yang menyebabkan bahwa transaksi tersebut mengandung unsur gharar seperti penjualan hari kerja yang belum dimiliki, serta adanya unsur gharar tersebut menimbulkan unsur baru yaitu riba. Penjualan hari kerja yang belum dimiliki oleh buruh menyebabkan saat akhir perjanjian penjual diharuskan membayar pokok piutang disertai keuntungan yang di tentukan oleh pembeli yang dapat disamakan dengan peminjaman uang dengan bunga. Penelitian ini menyarankan para buruh pabrik untuk tidak melanjutkan praktik jual beli hari kerja karena terdapat unsur gharar dan riba yang diharamkan dalam Islam serta mempertimbangkan lembaga keuangan syariah dan lembaga zakat sebagai solusi peminjaman dana. 


2019 ◽  
Vol 6 (1) ◽  
pp. 90
Author(s):  
Peni Rinda

Technological developments in medicine have provided an outlet for community issues with the discovery of a new method of artificial insemination is known as in vitro fertilitization (IVF). For couples who want to have children but due to medical reasons can not obtain offspring naturally, with IVF method can obtain offspring / children. But in its development appears IVF lease term or the surrogate mother's womb, the sperm and ovum from a legitimate married another woman entered in the womb. Therefore the aim of this study to determine the legal position of surrogacy agreement as an innominaat agreement in the perspective of civil law, Islamic law national law, This research used normative juridical approach, descriptive analytical research specification, method of data collection is done with a literature study on legal materials, both primary legal materials, as well as secondary materials, then analyzed by qualitative descriptive. The results showed that a good legal position surrogacy agreement according to the Civil Law, Islamic law and national law is as the agreement is not named (innominaat) and surrogacy agreement is not allowed or unlawful. While the legal consequences of surrogacy agreements either under Civil Law, Islamic law, and national law relating to the status of children, descent problems, inheritance and other rights. The legal status of children under civil law can be a legitimate child of the surrogate mother, it could be a child outside of mating recognized, while according to Islamic law status of the child as a child of the uterus rental yields laqith, while according to national law, the legal status of the child as a foster child. This inheritance rights issue depends the legal status of the child, there is nothing not inherit (civil relationship with his mother).


2018 ◽  
Vol 10 (3-4) ◽  
Author(s):  
Zanariah Noor

Illegitimate child refers to a child conceived during sexual intercourse outside of wedlock. The jurists have different views regarding the gestation period of pregnancy that affects the legitimacy status of the child. The objective of this article is to analyze the different views of the jurists regarding the status as well as rights of the illegitimate child in Islam and current religious ruling implemented in Malaysia. This article also analyzes the rights of the illegitimate child towards a personal identity that involved lineage that effects on how his/her name and surname will be stated on birth certificate according to the Islamic and civil law in Malaysia. Issues on custody, maintenance, marriage guardianship of the illegitimate child and his/her relation with biological father that married to his / her mother will also be discussed according to the opinions of the jurists as well as Islamic family law in Malaysia. This study utilized content analysis method on discussions put forward by the jurists in authoritative jurisprudence books as well as contemporary jurisprudence books and law provisions that are provided in Islamic and civil law implemented in Malaysia to date. The findings show that Islamic family law protects rights of the illegitimate child in terms of self-identity (lineage), custody, maintenance and marriage guardianship. However, the issue regarding the surname of the illegitimate child was raised in Civil Court, arguing that he/she should be allowed to be named to his/her biological father who had married the mother. This issue needs to be scrutinized. The amendment should be carried out so that matters related to the Muslims' personal laws are implemented according to the Islamic law.


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