LEGAL DYNAMICS OF BANK INTEREST FROM LAJNAH BAHTSUL MASĀIL NAHDLATUL ULAMA (NU) PERSPECTIVE

2021 ◽  
Vol 5 (1) ◽  
pp. 53-66
Author(s):  
Joko Hadi Purnomo ◽  
Niswatin Nurul Hidayati
Keyword(s):  
Standard Method ◽  
Community Organizations ◽  
Social Community ◽  
Interesting Topic ◽  
Nahdlatul Ulama ◽  
The Law ◽  
Economic Needs

The debate on bank interest law has become an interesting topic for various parties to discuss. Among Nahdlatul Ulama Islamic scholars, bank interest law has been reviewed and debated in various Islamic boarding houses (pesantren). If the Islamic scholars have agreed on the prohibition of usury, but there is no agreement that ensures the bank interest law. Various differences continue with various arguments using the typical rules of the pesantren, called istinbath hukum. Nahdlatul Ulama. as one of the religious and social community organizations that has a majority of followers in Indonesia, has a concern on discussing and determining the law. In meeting economic needs, Muslims also intersect with interest-based banking, even more broadly the activities of the Hajj and Umrah pilgrimage which are also using bank services. Nahdlatul Ulama has a method for determining a specific law based on the pesantren tradition which has been agreed as a standard method in the Lajnah Bahtsul Masail. This paper aims to explain the istinbath Hukum used to determine bank interest law, and the bank interest law stipulation in Nahdlatul Ulama.Perdebatan hukum bunga bank menjadi topik yang menarik berbagai pihak untuk mendiskusikannya. Di kalangan ulama Nahdlatul Ulama. hukum bunga bank telah dikaji dan diperdebatan di pesantren-pesantren. Jika ulama telah menyepakati keharaman riba, namun belum ada satu kesepakatan yang memastikan satu hukum bunga bank. Berbagai perbedaan terus berlangsung dengan berbagai argumentasi dengan menggunakan kaidah-kaidah khas pesantren yaitu istinbath hukum. Nahdlatul Ulama. sebagai salah satu organisasi masyarakat keagamaan dan sosial yang memiliki mayoritas pengikut di Indonesia sangat berkepentingan untuk membahas dan menentukan hukumnya. Umat Islam dalam memenuhi kebutuhan ekonomi juga bersinggungan dengan perbankan berbasis bunga, bahkan lebih luas lagi kegiatan peribadatan ibadah haji dan umroh terlepas juga menggunakan jasa bank. Nahdlatul Ulama memiliki metode untuk menentukan hukum yang khas berdasarkan tradisi pesantren yang telah disepakati sebagai metode baku dalam Lajnah Bahtsul Masāil. Tulisan ini bertujuan untuk mengurai istinbath hukum yang digunakan untuk menentukan hukum bunga bank, dan ketetapan hukum bunga bank di Nahdlatul Ulama.

scholarly journals KAJIAN KRITIS TERHADAP HUKUM PERDATA (KUHPERDATA) DALAM ASPEK FILOSOFIS

2019 ◽  
Vol 4 (1) ◽  
pp. 20-31
Author(s):  
Anwar Hidayat
Keyword(s):  
Civil Law ◽  
Critical Study ◽  
Private Law ◽  
Inheritance Law ◽  
Social Community ◽  
Current Classification ◽  
Race Ethnicity ◽  
The Law ◽  
Important System

Abstrak Hukum merupakan suatu sistem terpenting di dalam masyarakat untuk mengatur kehidupan yang berkaitan dengan sebuat tatanan yang selalu bergerak baik secara evolutif maupun revolusioner. Tatanan diatur dalam hukum itu sendiri meliputi tatanan transendetal, tatanan sosial/masyarakat dan tatanan politik. Hukum perdata yang merupakan ketentuan atau peraturan yang berkaitan dengan pribadi seseorang dengan orang lain, atau juga hukum sipil memiliki ruang lingkup yang luas dalam pengaturannya. Salah satu bidang hukum yang mengatur hubungan-hubungan antara individu-individu dalam masayrakat dengan sarana tertentu. Penggolongan dari hukum perdata yang ada saat ini antara lain meliputi: Hukum keluarga, Hukum harta kekayaan, Hukum kebendaan, Hukum perikatan, dan Hukum waris. Kajian kritis terhadap hukum perdata yang telah berlaku di Indonesia dengan menggunakan metode filsafat (filosofis), maka seharusya yang dijadikan dasar pemikirannya ialah falsafah Pancasila. Sebagaimana diketahui bahwa Pancasila merupakan sumber dari segala sumber hukum negara Indonesia. Hal yang demikian ini dirasa sesuai mengingat falsafah Pancasila adalah merupakan ruh perjuangan dari para pejuang bangsa, sebagai alat pemersatu, dari yang sebelumnya terkotak-kotak oleh suatu daerah/wilayah, ras, suku, golongan dan agama. Kata Kunci: Hukum Perdata, Filosofis, Pancasila   Abstract The law is the most important system in society to regulate life in relation to an order that is always moving both evolutionarily and revolutionarily. Order is regulated in the law itself including transcendental order, social/community order and political order. Private law which is a provision or regulation relating to someone's personal with others, or also civil law has a broad scope in its regulation. One area of ​​law that regulates the relationships between individuals in society with certain means. The current classification of private law includes: Family law, Property law, Material law, Engagement law, and inheritance law. Critical study of private law that has prevailed in Indonesia using philoshopy (philosophical) methods, then the basis for thinking should be the philosophy of Pancasila. As is known that Pancasila is the source of all sources of Indonesian state law. This is considered appropriate given the philosophy of Pancasila is the spirit of the struggle of the nation's fighters, as a unifying tool, from previously divided by a region / region, race, ethnicity, class and religion. Keyword: Private Law, Philosophical, Pancasila.

What is the Nature of the Crime of the Delinquent Daughter in Deuteronomy 22:13-21? A Rejoinder to J. Fleishman's Suggestion

2009 ◽  
Vol 59 (3) ◽  
pp. 446-459
Author(s):  
Meir Malul
Keyword(s):  
Death Penalty ◽  
The Other ◽  
Exact Nature ◽  
Previous Suggestion ◽  
Social Community ◽  
Legal Proceedings ◽  
The Social ◽  
The Law ◽  
New Interpretation ◽  
The One

AbstractThe exact nature of the girl's crime in the law of the delinquent daughter in Deut 22:13-21 is examined, starting by a detailed critique of J. Fleishman's previous suggestion in this journal (vol. 58, pp. 191-210) to construe it in the light of the law of cursing the parents in Exod 21:17 and understand it as an innovation and restriction of the latter law. In his view, the girl's sin is tantamount to cursing her parents, which, like the sin of the glatton and drunkard son according to Deut 21: 18-21, meant the undermining of the parents' authority and status, for which both boy and girl deserved the death penalty. In the following critique, it is underlined that the girl's sin is, first, not one of omission but of commission, and, second, it is not against her parents but against her husband, who is also the one to initiate the legal proceedings. A new interpretation is suggested, according to which the girl's crime, defined in v. 21 as an act of and a deed of, consisted not only in concealing her previous loss of virginity from her husband, thus deceiving him and her parents, but also in duping her husband into committing a sin comparable to that of lying with a menstruating, and thus desolate, woman. Being deprived of virginity, and thus of the socially recognized status of a virgin, she became, like Tamar (2 Sam 13:20), “desolate, forlorn”, an unenviable state from which only her seducer/ravisher could redeem her (thus are the sense and goal of the laws of the seduced virgin in Exod 22:15-16 and Deut 22:28-29). Trying to dupe her husband into steping in and performing what custom and law dictated the other man—the seducer/ravisher—should have done, and thus to arrogate to herself a social status she did not deserve, was then tantamount to undermining social structure and striking at the fibers that constituted the essence and integrity of the social community (cf. Prov 30:21-23).

scholarly journals Pemanfaatan Media Sosial Komunitas Untuk Menghadapi Konten Islam Ekstrim Di Internet

2020 ◽  
Vol 6 (2) ◽  
pp. 213
Author(s):  
Arini Indah Nihayaty ◽  
Atikah Mardhiya Rohmy
Keyword(s):  
Social Media ◽  
Community Organizations ◽  
Boarding Schools ◽  
Time And Space ◽  
Policy Makers ◽  
Digital Space ◽  
Nahdlatul Ulama

Terrorism and radicalism, in the name of religion, which in nature deconstruct the development of the existing state, must be completely eliminated. Moreover, if terrorism and radicalism, by making social media a means of recruiting members. If so, the policy makers must intervene and make a stronghold in the digital space. In addition, there must be a step from the community exponents to participate in combating terrorism and radicalism. For example, from Islamic boarding schools and Islamic community organizations, such as Nahdlatul Ulama or NU and Muhammadiyah, in Indonesia. The existence of NU and Muhammadiyah is central because so far, they have played a role in advancing the nation from all fronts. The activeness of these two community organizations in counter movement, dealing with terrorism and radicalism is a must. Ways that can be taken include da’wah or the spread of positive messages through social media. What is aggressively done through time and space. Keywords: Da'wah, Social Media, Terrorism, Radicalism

scholarly journals Transformasi NU di Indonesia: Upaya Menghilangkan Polemik di Tengah Perubahan Politik

2018 ◽  
Vol 20 (1) ◽  
pp. 35
Author(s):  
Hartati & Hambali
Keyword(s):  
Community Education ◽  
Political Organization ◽  
Social Community ◽  
Global Context ◽  
Health Empowerment ◽  
The Social ◽  
Strategic Role ◽  
History Of ◽  
Nahdlatul Ulama ◽  
Modernist Discourse

Abstract: This article looks at the power actors and the political elites, who always have a position, strategic and nominations in the course of the nation’s history, which often have the power to direct and designing the history of the nation. The emergence of a modernist discourse on Nahdlatul Ulama (NU) is very concerning. NU regarded as a political organization has no significant role to play down organizing political change and the substitution of elite political power actors directly. Because the domain of thinking than often become conservative, countrified, superstitious, think old-fashioned, opportunistic chameleon, inconsistent, corrupt, cultured syncretic and other. Internally, NU as experienced a ‘stagnation of thought’. At the same time, it has not yet found a vision regarding the role and contribution of NU to Indonesia in the global context. Nu as an organization that has abundant millennial generations, certainly has a very strategic role in the effort to create a golden Indonesia 2045. Efforts are needed to explore things in the tradition that can support transformation. NU must be able to concentrate itself on taking care of people's problems in the social, community, education, health, empowerment, economic, religious, politics, and so on, which may be more fundamental for the Indonesian people. Abstrak: Artikel ini membahas aktor-aktor kekuasaan dan elit politik, yang selalu memiliki posisi, strategis, dan nominasi dalam perjalanan sejarah bangsa, yang sering memiliki kekuatan untuk mengarahkan dan merancang sejarah bangsa. Munculnya wacana modernis mengenai Nahdlatul Ulama (NU) sagatlah miris. NU dianggap sebagai organisasi politik tidak mempunyai peran yang signifikan untuk turut mengatur perubahan politik dan pergantian aktor-aktor kekuasaan dan elit-elit politik secara langsung. Hal ini dikarenakan ranah berfikir yang sering menjadi konservatif, kampungan, percaya takhyul, berfikir kuno, oportunis, berwatak bunglon dan plin-plan, korup, berbudaya sinkretis, dan lainnya. Secara internal NU seperti mengalami ‘stagnasi pemikiran’. Pada saat yang sama, belum menemukan visi terkait bagaimana peran dan kontribusi NU terhadap Indonesia dalam konteks percaturan global. Nu sebagai organsasi yang memiliki generasi millennial berlimpah, tentu memiliki peran sangat strategis dalam upaya mewujudkan Indonesia emas 2045. Diperlukan ikhtiar untuk menggali hal-hal dalam tradisi yang bisa mendukung transformasi. NU harus mampu mengkonsentrasikan diri untuk mengurus persoalan-persolan umat di bidang sosial, masyarakat, pendidikan, kesehatan, pemberdayaan, ekonomi, keagamaan, politik dan sebagainya, yang mungkin lebih fundamental bagi bangsa Indonesia.

scholarly journals ACUAN TINGGI HILAL PERSPEKTIF NAHDLATUL ULAMA DAN MUHAMMADIYAH

2019 ◽  
Vol 13 (2) ◽  
pp. 275-304
Author(s):  
Muhammad Syarief Hidayatullah
Keyword(s):  
Community Organizations ◽  
The Other ◽  
The Moon ◽  
Legal Basis ◽  
Other Hand ◽  
Nahdlatul Ulama ◽  
Astronomical Theory ◽  
New Moon ◽  
Definition Of

In Indonesia, there are two Islamic community organizations, Nahdlatul Ulama (NU) and Muhammadiyah. Hilal mar'i height reference held by these two organizations is different. In determining hilal mar’i height, NU is based on the disk under the moon, while the Muhammadiyah reference is on the moon's disk. This research becomes more interesting when looking at astronomical theory in general which explains that the moon will remain in the shape of a whole round disk regardless of any phase and when calculating the movement of the moon (altitude, azimuth, elongation, parallax, etc.) which will refer to the midpoint the moon disk. On the other hand, the differences in the reference to the hilal mar’i height perspective NU and Muhammadiyah have not been clearly described, and the basic reasons or theories underlying the use of the hilal hilal height reference. The legal basis used by NU and Muhammadiyah in relation to the hilal height reference refers to the syar'i propositions. However, differences in the definition of the new moon makes the two organizations have different ways of determining the beginning of the month.

scholarly journals Implementation Of The Police Role In Doing Control And Law Enforcement Against Police In Area Community Organization Indramayu Associated With Act No. 17 In 2013 Jo. Act No. 16 2018

2018 ◽  
Vol 1 (2) ◽  
pp. 351
Author(s):  
Sunardi Sunardi ◽  
Sri Kusriyah Kusriyah
Keyword(s):  
Social Organization ◽  
Central Government ◽  
Community Organization ◽  
Secondary Data ◽  
Community Organizations ◽  
Field Studies ◽  
Primary Data ◽  
The Public ◽  
Function Unit ◽  
The Law

In this study the issues to be discussed are: Implementation of the National Police's role in conducting oversight and enforcement of the law against Society. Any barriers faced by the police in doing supervision and enforcement of the law against Social Organization. Police made solutions in overcoming these obstacles above. The methodology used by researchers is the approach empirical juridical, as for sources and types of data in this study are primary data obtained from field studies withway direct communication with the respondent or informant (CJS), And secondary data obtained from the study of literature. Based on the results of research that: the application of the national police role Indramayu in conducting oversight and enforcement of the law against Social Organization that efforts emptive, ie policing effort in order to provide guidance to the public through the development activities of the community that runs from the function Unit Binmas, such as providing information to the public, placement Bhabinkamtibmas in every village one member the Police; Barriers faced is insufficient budget for operations; In the displacement of the secretariat of CBOs, CSOs are rarely reported to the Police Indramayu; Shortage of Human Resources in terms of the establishment of the superintendent; Solutions to overcome these obstaclesthat Bakesbangpol only as a facilitator who records a list of community organizations and in coordination with the central government, while the direct supervision of the CSOs do not have the authority expressly in supervision, coaching, and dissolution of CSOs. Keywords: Implementation; Monitoring; Enforcement; Community Organizations.

scholarly journals Extra Time as an Accommodation

2008 ◽  
Vol 69 (3) ◽  
Author(s):  
Ruth Colker
Keyword(s):  
Empirical Study ◽  
Standard Method ◽  
Rank Order ◽  
Law School ◽  
Law Students ◽  
Extra Time ◽  
Admissions Test ◽  
The Law

Although the provision of extra time has become the standard method of accommodating students with various disabilities when they take the Law School Admissions Test (LSAT) or in-class timed exams, this Article suggests that we consider other means of attaining fairness on exams. Through a survey of the psychometric literature, as well as a modest empirical study, this Article argues that the rank order of students is likely to be significantly affected by the type of examination instrument used. This Article places the psychometric literature on examination results in the context of testing of prelaw students as well as law students and suggests that we place less emphasis on timed instruments in ranking students.

scholarly journals EPISTEMOLOGI FIQH KEMADZHABAN NU

2018 ◽  
Vol 3 (2) ◽  
pp. 131-147
Author(s):  
Nashrun Jauhari Ratna Suraiya
Keyword(s):  
Islamic Law ◽  
Community Organization ◽  
Religious Life ◽  
Religious Community ◽  
Nahdlatul Ulama ◽  
The Law

The Nahdlatul Ulama (NU) is quite well known as a religious community organization that maintains the tradition of fiqh with civilization. Because since its inception it has made the ASWAJA ideology the basis of theology, adhering to one of the four schools; Hanafi, Maliki, Shafi'i, and Hambali as guidelines in the practice of Islamic law. The tradition of this diversity often gets criticism and even blasphemy from various parties regarding its validity to live a religious life. Because NU is considered to not have a strong methodology thinking ground, especially in the field of Islamic law. This study examines the epistemology of the NU's kemadzhaban fiq both regarding the meaning of NU about fiqh bermadhab and the methodology of fiqh based on madzhab. The results of this study found that, the tradition of bermadzhab fiqh had started since the time of the Companions of the Prophet, according to NU according to NU not only taqli> d blind to the statements of the texts of the yellow book but to follow and develop the concept of thinking of the priests in establishing the law, and the system the establishment of the NU formulation law really has a strong scientific footing.

scholarly journals Tasawuf Transformatif di Indonesia

2019 ◽  
Vol 2 (2) ◽  
pp. 64-75
Author(s):  
Nurul Anam ◽  
Sayyidah Syaikhotin ◽  
Hasyim Asy’ari
Keyword(s):  
Community Context ◽  
Significant Part ◽  
Social Community ◽  
The Social ◽  
Nahdlatul Ulama

In Islam there is an element of Sufism which is a very significant part of the existence of transformative Islam. From this transformative Islam the term transformative Sufism emerged. The transformative Sufism process will begin and center on marifah and tauhid. In the context of transformative Sufism, understanding of haqîqah starting from all the realities that bring people to the level of maahrifah must be realized / contextualized into the social-community context. Transformative Sufism is commonly found in Sufism assemblies in Indonesia, one of which is in the Maiyahan Mbah Nun Majlis (Ainun Nadjib) in Jogjakarta Province and Majlis Zikir Manakib Sheikh Abdul Qodir Al-Jailani KH. Ahmad Muzakki Syah in Jember Regency. These majlis events are interspersed with the planting of values ​​and the development of Islamic teachings and nationalities, so that finally the event in this assembly can be beneficial for changes for the community, especially the istiqamah pilgrims who attend this majlis. Both of these assemblies are based on Ahlussunnah Wal Jamaah Nahdlatul Ulama (NU). As is known, through the direction and guidance of KH. Hasyim Asy'ari and strengthened again by KH. Ahmad Siddiq and KH. Abdurrahman Wahid, NU institutionally acknowledged and established the Pancasila values ​​as the final basis for the Indonesian nation.

scholarly journals CULTURE AND RELIGION: THE MOVEMENT AND THOUGHT OF ISLAM NUSANTARA NOWADAYS, A SOCIO-CULTURAL REFLECTION

2019 ◽  
Vol 21 (1) ◽  
pp. 1
Author(s):  
Ahmad Gaus A.F. ◽  
Herdi Sahrasad
Keyword(s):  
Community Organizations ◽  
Young Generation ◽  
The Future ◽  
Nahdlatul Ulama ◽  
Muslim Intellectuals ◽  
The Right ◽  
Islam Hadhari ◽  
Progressive Islam

<p><em>The Islamic ummah is usually used to struggling and wrestling with diversity. There are Nusantara Islam,  Progressive Islam (Islam Berkemajuan), Wasathiyah Islam or Moderate Islam and a range of other terms such as Transformative Islam, Hadhari Islam, or Progressive Islam which community organizations try to develop Islam or Muslim intellectuals. </em><em>This paper explores the movement and thought of Islam </em><em>Nusantara. Since </em><em>Nahdlatul Ulama (</em><em>NU</em><em>) </em><em>was established, various dynamics of Islamic views have taken place. NU recognizes the diversity of religious opinions in four schools,  but puritan Islamic groups feel that only their views are correct, only Islam has the right to enter heaven, only certain books can be read, and only the opinions of the teacher are considered authoritative. They looked enthusiastic and attracted attention of   young generation and people  who are just passionate about Islam, they are like a meteor that shines brightly, but then fades quickly and finally goes out.  The time has proven, movements like that, then grow and disappear and change rapidly.  The Nusantara Islam, however,  has been down to earth,   along with the Progressive Islam  (Islam Berkemajuan) have taken steps, both are moving and developing in the future.</em></p><p><em>Umat Islam sudah biasa bergumul dan bergulat dengan keanekaragaman. Ada Islam Nusantara, Islam Berkemajuan (berarti ada Islam yang tidak berkemajuan), ada Islam Wasathiyah atau Islam Moderat (berarti ada Islam yang tidak Moderat), dan sederetan istilah lainnya seperti Islam Transformatif, Islam Hadhari, atau Islam Progresif yang coba dikembangkan oleh organisasi masyarakat Islam atau intelektual Muslim. </em><em>Artikel ini mengulas pergerakan dan pemikiran </em><em>Islam Nusantara NU didirikan, beragam dinamika terhadap pandangan keislaman sudah terjadi. NU mengakui keragaman pendapat agama dalam empat mazhab,  namun kelompok-kelompok Islam puritan merasa bahwa hanya pandangannya saja yang benar, hanya Islamnya saja yang berhak masuk surga, hanya kitab tertentu yang boleh dibaca, dan hanya pendapat gurunya saja yang dianggap otoritatif.  Mereka tampak penuh semangat dan menarik generasi muda atau orang yang baru bersemangat dalam berislam, mereka bagai meteor yang bersinar terang, tapi kemudian cepat pudar dan akhirnya padam. Zaman telah membuktikan, gerakan-gerakan seperti itu tumbuh dan hilang berganti dengan cepat. Islam Nusantara sudah membumi, bersama dengan Islam Berkemajuan, keduanya bergerak  dan berkembang ke depan.</em><em></em></p>

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