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All Journal Tahkim (Jurnal Peradaban dan Hukum Islam) Syiar Hukum: Jurnal Ilmu Hukum Al-Iqtishad : Jurnal Ilmu Ekonomi Syariah (Journal of Islamic Economics) Laa Maisyir Jurnal Ekonomi Islam Jurnal Intelektualita: Keislaman, Sosial, dan Sains Law and Justice Jurnal Hukum Acara Perdata ADHAPER Jurnal Ilmiah Universitas Batanghari Jambi al-Afkar, Journal For Islamic Studies Jurnal Istiqro' Edukasi Islami: Jurnal Pendidikan Islam QARDHUL HASAN: MEDIA PENGABDIAN KEPADA MASYARAKAT Legal Standing : Jurnal Ilmu Hukum Istinbath: Jurnal Hukum dan Ekonomi Islam PengabdianMu: Jurnal Ilmiah Pengabdian kepada Masyarakat JCRS (Journal of Community Research and Service) Amwaluna Jurnal Ekonomi dan Keuangan Syariah Pena Justisia: Media Komunikasi dan Kajian Hukum LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Jurnal Hukum Acara Perdata Indonesian Journal of Islamic Economics Research Jurnal Manajemen dan Bisnis Jayakarta Al-Kharaj: Jurnal Ekonomi, Keuangan & Bisnis Syariah Al-Iqtishod : Jurnal Ekonomi Syariah International Journal of Educational Review, Law And Social Sciences (IJERLAS) Indonesian Journal of Social Science Research Al-Muamalat : Jurnal Ekonomi Syariah Jurnal Iqtisaduna Islamic Banking : Jurnal Pemikiran dan Pengembangan Perbankan Syariah Indonesian Journal of Multidisciplinary Science Jurnal Riset Ekonomi Syariah Milkiyah: Jurnal Hukum Ekonomi Syariah Bandung Conference Series : Sharia Economic Law Bandung Conference Series : Syariah Banking Jurnal Riset Perbankan Syariah Sewagati Fastabiq: Jurnal Studi Islam Jurnal Rekognisi Ekonomi Islam (JREI)

Panji Adam Agus Putra

Universitas Islam Bandung

Author-ID : 1490920

Religion Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Engineering Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Public Health Social Sciences Other

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REHABILITASI SOSIAL EKONOMI BERBASIS SYARIAH BAGI KORBAN NAPZA DI YAYASAN GRAPIKS KABUPATEN BANDUNG Srisusilawati, Popon; Putra, Panji Adam Agus; Utami, Ayu Tuty; Siregar, Ariani; Rois, Yovanka Graciela; Tahany, Tahany; Rosyidah, Fairuz Syifa
Qardhul Hasan: Media Pengabdian kepada Masyarakat Vol. 6 No. 1 (2020): APRIL
Publisher : Universitas Djuanda

The purpose of the implementation of sharia-based social economic rehabilitation PKM activities for drug victims in the Grapiks foundation in the village of Cimekar, Cileunyi, Bandung, Bandung, is to provide solutions to the problems that have been faced, namely the tendency of former drug users to re-use very large. Rejection from families and the environment against drug victims, this rejection is related to their survival in economic terms, so they need skills development and how to socialize again with the surrounding community. Therefore the application of the sharia system in socio-economic rehabilitation is very important for drug victims who have an impact on the level of the economy and the welfare of former drug victims. It is clear that the psychic and economic condition of the former victim of this drug needs to be developed with sharia-based social economic rehabilitation. The specific target to be achieved is the change in behavior of former victims of drugs. Increasing the quality of SDI victims of drugs. The method used is the first approach to assisting behavioral change carried out continuously by involving family or spouse. Second, business / skill assistance is by exploring the potential of a former drug victim. The activities carried out are assisting with behavioral change by instilling Islamic principles so that they can go back to the community, explore the potential of drug victims by providing entrepreneurial training in accordance with Islamic law. Assistance is carried out until the end of the PKM program and after the PKM program ends. As a result of the PKM there was an increase in understanding of diversity regarding drugs and increasing the skills of drug victims.

The Concept Of Sadd Al-Dzarî'ah According To Ibn Qayyim Al-Jauziyyah And Its Application In Sharia Economic Law (Mu’âmalah Mâliyyah) Panji Adam Agus Putra
al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024)
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/afkarjournal.v7i1.926

Active preventive efforts are one of the methods of ijtihad in Islamic law. The term active prevention in ushul fiqh literature is called the concept of sadd al-dzarî'ah. One of the scholars who made the concept of sadd al-dzarî'ah a method of ijtihad was Ibn Qayyim al-Jauziyah. In his works one can find several applications of the concept of sadd al-dzarî'ah both in the fields of worship and muamalah in Ibn Qayyim's view. This research aims to determine the concept of sadd al-dzarî'ah according to Ibn Qayyim and its application in the field of sharia economic law (mu'amalah mâliyyah). The results of the research show that: in Ibn Qayyim's view Sadd al-dzarî'ah is a method of ijtihad which has 3 conditions, namely: (1) the evil that is likely to arise from an act that is permissible to do (mubâh) is absolutely clear and greater than the benefit generated; (2) actions that may be carried out based on the concept of sadd al-dzarî'ah must not be repeated continuously; and (3) the rules of sadd al-dzarî'ah must not conflict with syar'i texts. There are at least five forms of application of the concept of sadd al-dzarî'ah according to Ibn Qayyim in matters of Sharia Economic Law or mu'âmalah mâliyyah, namely (1) prohibition on buying and selling statues; (2) prohibition of buying and selling weapons when there is slander or chaos; (3) prohibition on buying and selling grapes to make wine; (4) the prohibition on carrying out buying and selling transactions during Fridays; and (5) prohibition on buying and selling înah.

Pemberdayaan Manajemen Dewan Kemakmuran Masjid di Kelurahan Tamansari Dalam Masa Pandemi Putra, Panji Adam Agus; Malik, Zaini Abdul; Permana, Iwan; Wijayanti, Intan Manggala; Dzulhijjah, Liza
Journal of Community Research and Service Vol 7, No 1: January 2023
Publisher : Universitas Negeri Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24114/jcrs.v7i1.43065

Sejak permulaan diberlakukannya karantina wilayah bahkan nasional, masjid-masjid nampak sepi dari jama’ahnya. Munculnya fatwa MUI nomor 14 tahun 2020 tentang penyelenggaraan ibadah dalam situasi terjadi wabah covid-19 menjawab pertanyaan masyarakat seputar penyelenggaraan aktivitas beribadah di masjid untuk kemudian berpindah ke rumah masing-masing. Dalam kondisi seperti saat ini, dewan kemakmuran masjid (DKM) diharuskan untuk memikirkan gagasan inovatif konstruktif dalam memaksimalkan potensi sumber daya manusia (SDM) yang ada di masjid. Program pendampingan DKM yang berada di kelurahan Tamansari dijadikan objek pendampingan Tim PKM dari Fakultas Syariah Unisba. Target luaran dari kegiatan ini agar para DKM semakin kuat dan kokoh dalam manajemen masjid dalam masa pandemi, diantaranya dengan beberapa kegiatan seperti pemberdayaan dan pendampingan DKM dalam manajemen pengelolaan imam dan khatib, serta keuangan masjid. Pendampingan dilakukan hingga akhir masa pelaksanaan program PKM dan setelah program PKM ini berakhir.

Aplikasi Kaidah Lâ Dharara Wa Lâ Dhirâr Dalam Hukum Ekonomi Syariah Agus Putra, Panji Adam
Al-Kharaj : Jurnal Ekonomi, Keuangan & Bisnis Syariah Vol 6 No 2 (2024): Al-Kharaj: Jurnal Ekonomi, Keuangan & Bisnis Syariah
Publisher : Research and Strategic Studies Center (Pusat Riset dan Kajian Strategis) Fakultas Syariah IAI Nasional Laa Roiba

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47467/alkharaj.v6i2.4391

There are many legal issues that need to be resolved and answers found, one of which is in the field of muamalah and economic transactions. The scholars have carried out ijtihad in order to determine the legal status of an issue. In addition to the science of ushul fiqh, the science of fiqh rules is a device and tool used by Islamic jurists in carrying out ijtihad. With this rule of fiqh, it will make it easier for the scholars to carry out the process of discovering and establishing law. One of the principles of fiqh that is widely used by scholars in formulating laws is the principle of asahi which reads Lâ Dharar wa lâ Dhirâr, which means that one must not harm oneself and one cannot harm others. This rule has several branch rules. The purpose of this study is to explain the meaning of the principle of principle regarding the prohibition of doing harm and examine its application in sharia economic law activities. The results of the study show that the meaning of the Lâ Dharar wa lâ Dhirâr rule is the prohibition of harming oneself or others, both materially and spiritually. This rule has ten branch rules that can be applied in sharia economic law activities. Keywords: Jurisprudence Rules, Keudaratan, Dharar wa Dhirâr, Sharia Economic Law

KAIDAH FIKIH TENTANG SYARAT DAN APLIKASINYA DALAM HUKUM MU’AMALAH MALIYYAH Agus Putra, Panji Adam
Legal Standing : Jurnal Ilmu Hukum Vol 7, No 2 (2023): September
Publisher : Universitas Muhammadiyah Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24269/ls.v7i2.7498

Fiqh rules have a role in the legal istinbath process, especially in contemporary legal issues such as sharia economics or muamalah transactions. One of the problems in muamalah is related to the terms of an agreement (contract). This study aims to determine the principles of fiqh relating to terms and their application in sharia economic transactions. This study uses a qualitative method with a normative juridical approach. This research includes the type of literature study research. The primary data sources used were books on fiqh principles (al-qawâ'id al-fiqhiyyah), secondary sources in this study were articles in journals, as well as books/books on relevant fiqh rules. The results show that the fiqh rules relating to conditions include must meet the requirements as much as possible, something that depends on certain conditions, then the legal provisions must exist if the conditions exist, promises in the form of ta'lîq (hanging) are binding (must be fulfilled), anyone who imposes something on himself voluntarily without coercion, then that something becomes his obligation, any conditions that differ from sharia principles are vanity.

Murabahah Financing in Islamic Banks with Fiduciary Collateral Review from the Perspective of Legal Certainty and Utility Nugraha, Ivan; Imaniyati, Neni Sri; Putra, Panji Adam Agus
Indonesian Journal of Social Science Research Vol 5 No 1 (2024): Indonesian Journal of Social Science Research (IJSSR)
Publisher : Future Science

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.11594/ijssr.05.01.20

One of the financing contracts offered by Islamic banks is the Murabahah financing contract. The Murabahah financing contract functions to increase the utility of money and capital, as well as the utility of goods. Article 127 of the Compilation of Sharia Economic Law (KHES) allows the seller to request the buyer to provide collateral in the Murabahah contract. Fatwa DSN-MUI No. 03/DSN-MUI/IV/2000 regarding Murabahah permits banks to request collateral from financed customers. This provision aims to ensure that customers are serious about making payments. Based on KHES and the fatwa, banks are allowed to request collateral from customers to protect or ensure that their rights are not violated. In practice, to ensure that customers comply with payments, banks request collateral from customers. This collateral can be movable or immovable property. Collateral in the form of immovable property is called fiduciary collateral. Fiduciary collateral is regulated in Law No. 42 of 1999 concerning Fiduciary Collateral (UUJF). According to Article 5 paragraph 1 of UUJF, the imposition of collateral with fiduciary collateral "must" be made by a notarial deed. With this provision of UUJF, there is a difference. KHES and the fatwa of DSN MUI do not require financing contracts to be made using a notarial deed, while UUJF requires it to be made by a notarial deed. Islamic banks, some of which require financing contracts to be made by a notarial deed, while others do not. The adoption of UUJF in Islamic financing is considered inappropriate because it violates Sharia values. Objectives: (1) Explain the regulations used in Murabahah financing contracts in Islamic banks with fiduciary collateral according to the objectives of legal certainty and utility. (2) Describe the implementation of legal protection for customers using Murabahah financing contracts in Islamic banks with fiduciary collateral according to the objectives of legal certainty and utility. Research Method: Research approach: normative juridical. Research nature: descriptive analysis. Data types: secondary data and primary data. Sample determination technique: purposive sampling. Data collection technique: literature study and interviews. Data analysis technique: interpretation and legal analogy.

Analisis terhadap Fatwa Dewan Syariah Indonesia Majelis Ulama Indonesia (DSN-MUI) Nomor 2 Tahun 2000 tentang Tabungan Berdasarkan Perspektif Pemikiran Wahbah Az-Zuhaili M Zidan Al Insyani; Panji Adam Agus Putra; Iwan Permana
Bandung Conference Series: Sharia Economic Law Vol. 4 No. 2 (2024): Bandung Conference Series: Sharia Economic Law
Publisher : UNISBA Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29313/bcssel.v4i2.13373

Abstract. The Fatwa of the National Sharia Council of the Indonesian Ulema Council (DSN-MUI) Number 2 of 2000 concerning Savings states that savings are a wadi’ah contract. There is a difference in view with contemporary fiqh scholar Wahbah Az-Zuhaili, who argues that the wadi’ah contract is not appropriate for savings. The wadi’ah contract is a trust contract that does not allow the entrusted party (the bank) to use the funds. If the bank uses the entrusted funds, it falls into the category of transgressing authority (ta’adi) and can invalidate the wadi’ah contract due to the loss of the trust element. This study uses a qualitative method with a normative juridical approach, collecting data through library research and interviews with bank-related parties. The types of data used are primary and secondary data in the form of books, journals, and other supporting documents. The results of this study indicate that: 1) The DSN-MUI Fatwa No. 2 of 2000 concerning Savings defines wadi’ah as an asset custody agreement. The recipient must safeguard and return the assets upon the depositor's request. In the context of money, if the recipient is permitted to use it, the contract changes to qardh. 2) According to Wahbah Az-Zuhaili, the more appropriate contract when a bank uses entrusted funds is qardh, not wadi’ah, based on the theory of tahawwul al-'aqd. The use of entrusted funds invalidates wadi’ah or becomes dhoman when its pillars and conditions are not met, thus qardh is considered more appropriate to avoid ambiguity and gharar. Despite the differences in naming the contract, its substance remains aligned with the principle of avoiding riba practices in savings.Abstrak. Fatwa Dewan Syariah Nasional Majelis Ulama Indonesia (DSN-MUI) Nomor 2 Tahun 2000 Tentang Tabungan menyatakan bahwa tabungan merupakan akad wadi’ah. Terdapat perbedaan pandangan dengan ulama fikih kontemporer Wahbah Az-Zuhaili yang berpendapat bahwa akad wadi’ah tidak tepat digunakan untuk tabungan. Tetapi, akad wadi’ah merupakan akad amanah yang tidak memperbolehkan pihak yang dititipi (bank) untuk menggunakan dana tersebut. Apabila bank menggunakan dana titipan, maka termasuk dalam kategori melampaui kewenangan (ta’adi) dan dapat membatalkan akad wadi’ah karena hilangnya unsur amanah. Penelitian ini menggunakan metode kualitatif dengan pendekatan yuridis normatif, data dikumpulkan melalui studi pustaka (library research) dan wawancara terkait pihak bank. Jenis data yang digunakan adalah data primer dan data sekunder berupa buku-buku, jurnal, dan dokumen pendukung lainnya. Hasil penelitian ini menunjukkan 1) Fatwa DSN-MUI No. 2 Tahun 2000 Tentang Tabungan mendefinisikan wadi’ah sebagai perjanjian penitipan aset. Penerima wajib menjaga dan mengembalikan aset sesuai permintaan penitip. Dalam konteks uang, jika penerima diizinkan menggunakannya, akad berubah menjadi qardh. 2) Menurut Wahbah Az-Zuhaili, akad yang lebih tepat saat bank menggunakan dana titipan adalah qardh, bukan wadi’ah, berdasarkan teori tahawwul al-'aqd. Penggunaan dana titipan menyebabkan wadi’ah batal atau menjadi dhoman ketika tidak terpenuhi rukun dan syaratnya, sehingga qardh dianggap lebih tepat untuk menghindari ketidakjelasan dan gharar. Meskipun terdapat perbedaan dalam penamaan akad, substansinya tetap sejalan dengan prinsip menghindari praktek riba dalam tabungan.

Implementasi Fatwa MUI No 3 Tahun 2003 tentang Zakat Penghasilan dan Ijtihad Yusuf Al-Qaradhawi dalam Pembayaran Zakat Penghasilan oleh Pemain Esports Nadya Salsabila; Panji Adam Agus Putra; Ira Siti Rohmah Maulida
Bandung Conference Series: Sharia Economic Law Vol. 4 No. 2 (2024): Bandung Conference Series: Sharia Economic Law
Publisher : UNISBA Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29313/bcssel.v4i2.13507

Abstract. The profession of Muslims is growing, one of which is eSports, but this income zakat is a new case in Islamic Law. Because there are no strict rules from the Quran and Hadith. Regarding this issue, there is a problem of differences of opinion between the MUI Fatwa and Yusuf Al-Qaradhawi regarding income zakat. The purpose of this study is to find out the similarities and differences in income zakat from the two opinions of ijtihad used the similarities and differences from the two views implemented in the payment of income zakat by eSports players. This research method uses a qualitative approach using comparative studies. The type of writing of literature studies and primary data sources is interviews and secondary data obtained from journals, etc. As a result, the similarities are in the level of zakat, the difference between nishab and haul. The equation of ijtihad uses the bayani method using QS. Al-Baqarah verse 267. The difference is in qiyas, where Yusuf Qaradhawi uses Qiyas Syabah and uses a combination of intiqa'i and insya'i, and the MUI Fatwa uses intiqa'i. For eSports players, it is included in income zakat and there is no element that prohibits it, those who have the right to issue zakat are RF and ECP, for RHW and FG it is not zakat because it has not reached its nishab. Abstrak. Profesi umat Muslim yang berkembang, salah satunya adalah eSports, namun zakat penghasilan ini merupakan kasus baru dalam Hukum Islam. Sebab tidak ada aturan yang tegas dari Quran dan Hadis. Mengenai masalah ini terdapat permasalahan adanya perbedaan pandangan antara Fatwa MUI dan Yusuf Al-Qaradhawi mengenai zakat penghasilan. Tujuan penelitian ini untuk mengetahui persamaan dan perbedaan zakat penghasilan dari kedua pendapat daan ijtihad yang digunakan persamaan dan perbedaanya dari kedua pandangan yang diimplementasikan pada pembayaran zakat penghasilan oleh pemain eSports. Metode penelitian ini menggunakan pendekatan kualitatif dengan menggunakan studi komparatif. Jenis penulisan studi pustaka dan sumber data primer yaitu wawancara dan sekunder diperoleh dari jurnal,dll. Hasilnya persamaannya ada pada kadar zakat, perbedaan nishab dan haul. Persamaan ijtihadnya menggunakan metode bayani dengan menggunakan QS. Al-Baqarah ayat 267. Perbedaan pada qiyas, dimana Yusuf Qaradhawi menggunakan Qiyas Syabah dan memakai gabungan intiqa’i dan insya’i, dan Fatwa MUI mengggunakan intiqa’i. Untuk pemain eSports termasuk dalam zakat penghasilan dan tidak ada unsur yang mengharamkanya, yang berhak mengeluarkan zakat adalah RF dan ECP, untuk RHW dan FG tidak zakat karena belum mencapai nishabnya.

Analisis Penerapan PSAK 109 (Revisi 2021) terhadap Penyajian Laporan Keuangan Lembaga Zakat di Baitulmaal Muamalat dan Implikasi Hukumnya Intan Nur Apriliani; Panji Adam Agus Putra; Intan Manggala
Bandung Conference Series: Sharia Economic Law Vol. 4 No. 2 (2024): Bandung Conference Series: Sharia Economic Law
Publisher : UNISBA Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29313/bcssel.v4i2.13508

Abstract. Amil zakat institutions must manage ZIS transparently and accountably according to sharia principles, as regulated in PSAK 109 (Revised 2021) concerning ZIS accounting. This PSAK functions as a guideline for recording financial report accounting, especially for zakat management organizations (OPZ). The purpose of this study was to determine the application of PSAK 109 (Revised 2021) in recording and reporting ZIS finances at the Baitulmaal Muamalat zakat institution and to determine law enforcement for zakat institutions that do not record ZIS fund management. This study uses a qualitative method with a sociological approach. Data were collected through observation, questionnaires, and documentation. The types of data used are primary data and secondary data. The data analysis technique was carried out descriptively through three stages, namely data reduction, data presentation, and drawing conclusions. The results of the study show 1) Baitulmaal Muamalat in preparing financial reports of zakat, infaq, and alms funds is not fully in accordance with PSAK 109 (Revised 2021). In terms of distributing zakat, infaq, and alms carried out through other entities, the implementation of Baitulmaal Muamalat in its accounting records must still comply with the provisions of PSAK 109 (Revised 2021). 2) Zakat institutions that do not record the management of ZIS funds in accordance with regulations may be subject to administrative sanctions such as written warnings, temporary suspension, and revocation of operational permits. These sanctions include ta'zir al-khashshah (sanctions of reduction of rights) given by BAZNAS or the Minister of Religion as the authorized authority. Abstrak. Lembaga amil zakat harus mengelola ZIS dengan transparan dan akuntabel sesuai prinsip syariah, seperti yang diatur dalam PSAK 109 (Revisi 2021) tentang akuntansi ZIS. PSAK tersebut berfungsi sebagai pedoman pencatatan akuntansi laporan keuangan terutama bagi organisasi pengelola zakat (OPZ). Tujuan penelitian ini untuk mengetahui penerapan PSAK 109 (Revisi 2021) pada pencatatan dan pelaporan keuangan ZIS di lembaga zakat Baitulmaal Muamalat dan mengetahui implikasi hukum bagi lembaga amil zakat yang tidak melakukan pencatatan pengelolaan dana ZIS. Penelitian ini menggunakan metode kualitatif dengan pendekatan sosiologi. Data dikumpulkan melalui observasi, angket, dan dokumentasi. Jenis data yang digunakan data primer dan data sekunder. Teknik analisis data dilakukan secara deskriptif melalui tiga tahapan, yaitu reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan 1) Baitulmaal Muamalat dalam menyusun laporan keuangan dana zakat, infak, dan sedekah belum sepenuhnya sesuai dengan PSAK 109 (Revisi 2021). Dalam aspek penyaluran zakat, infak, dan sedekah yang dilakukan melalui entitas lain, implementasi Baitulmaal Muamalat dalam pencatatan akuntansinya masih harus menyesuaikan dengan ketentuan PSAK 109 (Revisi 2021). 2) Lembaga zakat yang tidak mencatat pengelolaan dana ZIS sesuai regulasi dapat dikenai sanksi administratif seperti peringatan tertulis, penghentian sementara, dan pencabutan izin operasional. Sanksi ini termasuk ta’zir al-khashshah (sanksi pengurangan hak) yang diberikan oleh BAZNAS atau Menteri Agama sebagai otoritas yang berwenang.

Analisis Undang-Undang Nomor 33 Tahun 2014 tentang JPH terhadap Peran Pendamping Halal Self Declare dalam Menjaga Kepastian Kehalalan Produk Salma Nurul Fadhilah; Panji Adam Agus Putra; Arif Rijal Anshori
Bandung Conference Series: Sharia Economic Law Vol. 4 No. 2 (2024): Bandung Conference Series: Sharia Economic Law
Publisher : UNISBA Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29313/bcssel.v4i2.13570

Abstract. The government through the Halal Product Assurance Agency (BPJPH) develops a halal assurance system by issuing halal certificates using a self-declaration scheme involving companions. Halal product companions have a very important role in ensuring the comfort and safety of Muslim consumers in Indonesia while maintaining the certainty of halal products. However, the role of the companion defined in the current regulations is limited to verification and validation, which is not enough to guarantee the halalness of halal-certified products in Indonesia. This study aims to analyze Law Number 33 of 2014 concerning Halal Product Assurance related to the role of self-declaration companions in ensuring the certainty of halal products and their legal implications. This study uses a normative juridical approach to explore the legal framework that applies to the role of self-declaration companions in ensuring the halalness of products. Data was collected through analysis of legal documents, literature studies, and interviews with halal product companions. The findings of the study show that the unclear role of self-declaration companions in the law results in legal uncertainty regarding the halalness of certified products, because their current role is only limited to verification and validation. The legal implications related to the involvement of companions in ensuring the halalness of products show that they do not have a legal obligation to provide literacy and carry out maximum supervision, because the applicable regulations have not set clear requirements in this regard. Abstrak. Pemerintah melalui Badan Penyelenggara Jaminan Produk Halal (BPJPH) mengembangkan sistem jaminan halal dengan menerbitkan sertifikat halal menggunakan skema self declare yang melibatkan pendamping. Pendamping produk halal memiliki peran yang sangat penting dalam menjamin kenyamanan dan keamanan konsumen muslim di Indonesia sambil menjaga kepastian kehalalan produk. Namun, peran pendamping yang didefinisikan dalam peraturan saat ini terbatas pada verifikasi dan validasi, yang belum cukup untuk menjamin kehalalan produk yang bersertifikat halal di Indonesia. Penelitian ini bertujuan untuk menganalisis Undang-Undang Nomor 33 Tahun 2014 tentang Jaminan Produk Halal terkait peran pendamping self declare dalam menjamin kepastian kehalalan produk dan implikasi hukumnya. Penelitian ini menggunakan pendekatan yuridis normatif untuk mengeksplorasi kerangka hukum yang berlaku terhadap peran pendamping self declare dalam memastikan kehalalan produk. Data dikumpulkan melalui analisis dokumen hukum, studi literatur, dan wawancara dengan pendamping produk halal. Temuan penelitian menunjukkan bahwa ketidakjelasan peran pendamping self declare dalam undang-undang mengakibatkan ketidakpastian hukum terkait kehalalan produk yang disertifikasi, karena peran mereka saat ini hanya sebatas verifikasi dan validasi. Implikasi hukum terkait keterlibatan pendamping dalam menjamin kehalalan produk menunjukkan bahwa mereka belum memiliki kewajiban hukum untuk memberikan literasi dan melakukan pengawasan secara maksimal, karena regulasi yang berlaku belum menetapkan persyaratan yang jelas dalam hal ini.

Co-Authors Aditya Nugraha Ahmad Faisal Akbar Aliya Putri Fitria Nuryanti Alma Hanifa Candra Yulia Amrulla Hayatudin Amrullah Hayatudin Anshori, Arif Rijal Aprillia Ratih Pawestri Samapta Asyila Putri Wibowo Atmima Tabi’inattien Al-ahya Cecep Kusmana Dani Durahman Dayu Mirwan Dede Rifaldy Ambar Dhanisa Leryan Diajeng Ayunda Candra Kirana Diana Wiyanti Dina Rahmania Dzulhijjah, Liza Elisa Siti Widyastuti Fadhilah, Salma Nurul Faisal Musyaffa Fattah, Athiyatul Fauzia Rizqika Subrata Fawzi, Ramdan Firda Meilani Wijayanti Firda Nurfadilah Geugeut Kinasih Wahyuni Haliya Azka Imadi Heru Pratikno Hery Widijanto Imam Mugi Indra Wijaya Intan Nur Apriliani Intan Nurapriliani Intan Nurrachmi Intan Rahmawati Iwan Permana Jajang Saepul Hamzah Khoerunnisa Amalia Kurniawan, Cecep Soleh Liza Dzulhijjah M Faiz Mufidi M Zidan Al Insyani Maman Surahman Maman Surahman Marjan Laraswati Maulida, Ira Siti Rohmah Melawati Miftah Farid Aziez Mohamad Dandi Maulana Muhamad Naufal Al Dzikri Muhamad Rafi Maududi Islam Muhammad Alfin Zayynur Rofiq Muhammad Farhan Bagja Naufal Muhammad Hatta Muhammad Noval Muhammad Risandi Lampah Nadiya Ratna Pura Nadya Salsabila Najmi Nurfauzi Ihsani Nanik Eprianti Neng Dewi Himayasari Neni Sri Imaniyati Noviyanti Ramdhani Nugraha, Ivan Nur Arifah, Siti Asiyah Nurbani Syifa Nurjanah Permana, Iwan Popon Srisusilawati Puteri Asyifa Octavia Apandy Putri Diah Ayu Lestari Ratna Januarita Redi Hadiyanto Redi Hadiyanto Reni Trimelawati Rifqi Permana Rois, Yovanka Graciela Rosyidah, Fairuz Syifa Salma Nurul Fadhilah Sandi Rizki Febriadi Selly Eriska Shindu Irwansyah Siregar, Ariani Siti Karomah Nuraeni Sri Imaniyari, Neni Sundari, Rini Irianti Syalsya Elsa Fadillah Syifa Dewi Fajriyani Tahany, Tahany Tiya Rissa Kamila Trimelawati, Reni Trisya Aprianti Udin Saripudin Utami, Ayu Tuty Wijayanti, Intan Manggala Wulan Yandi Maryandi Yayat Rahmat Hidayat Yoghi Arief Susanto Yuda Dharma Putra Yusup, Akhmad Zaini Abdul Malik

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