Articles
<![CDATA[URGENCY OF ARBITRATION CLAUSE IN DETERMINING THE RESOLUTION OF SHARIA ECONOMIC DISPUTES ]]>
<![CDATA[Nita Triana]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 18, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v18i1.8872
<![CDATA[This study explains the importance of the arbitration clause in determining the resolution of sharia economic disputes. The settlement of economic disputes in the Court is less in the interest of the economic actors, because of the long time, the limited resources and the results of the win-loss cause damage to future business relations. Resolution of arbitration disputes is an alternative choice. The research method used is a qualitative method, a type of doctrinal research with a normative juridical approach. Dispute resolution arbitrarily has many advantages over litigation (Court), the nature of which prioritizes negotiations, can avoid hostility so that business relationships will still be intertwined properly. To ensure that in the future will use the arbitration event, if there is a dispute in a commercial agreement between the two parties it is important to make an arbitration clause separate from the commercial agreement (principal agreement). The arbitration clause is binding on both parties. The power of the arbitration clause will give legal consequences to prevent one of the parties who have agreed on an arbitration agreement to seek a dispute resolution in the Court. These legal consequences are usually implemented in the form of the right to file exceptions to absolute authority over a lawsuit or case filed with the Court whose parties have been bound by an arbitration agreement. Arbitration agreements (arbitration clauses) are very important to be carried out to smooth the movement of the sharia economy in the future, especially when the sharia economic movement is international. Arbitration in Islamic law has long been known as a form of dispute resolution known as tahkim. Tahkim is to appoint someone as a referee or peacemaker, by two or more people who are in dispute in order to settle the case which they have peacefully divided. The selected referee or peacemaker is a person who is approved by both parties because they are considered able to resolve the dispute between them. This person who acts as a referee, peacemaker or arbitrator in Islamic law is called hakam]]>
<![CDATA[Dynamic Systems Modeling for Sustainable Economic Empowerment in Cilacap ]]>
<![CDATA[Nurul Anwar]]>;
<![CDATA[Nita Triana]]>;
<![CDATA[Dani Kusumastuti]]>
<![CDATA[ Economic Journal of Emerging Markets Volume 1 Issue 3, 2009 ]]>
Publisher : <![CDATA[Universitas Islam Indonesia ]]>
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DOI: 10.20885/ejem.v1i3.2288
<![CDATA[This paper investigates the dynamic problem of living system in Kampung Laut, Cilacap, whichincludes social problems and ecological changes. The paper uses a dynamic system model to structurethe problems. The model simulates various feasible scenarios, from which the best becomesthe base to impose a policy to empower their sustainable economy. The model conceptualizes variablesrelated to the problem to build a figure of Causal Loop Diagram (CLD), which is then simulatedusing Powersim 2.5 software package. Using the scenario of intensification and populationcontrol, the paper finds that it can increase the people’s income, with positive trend until the end ofsimulation.Keywords: Dynamic modelling, sustainable economic empowerment, causal loop diagram]]>
<![CDATA[JUSTICE IN MANY ROOMS IN SHARIA BANKING DISPUTE RESOLUTION TO ACHIEVE JUSTICE ]]>
<![CDATA[Nita Triana]]>;
<![CDATA[Deddy Purwinto]]>
<![CDATA[ Diponegoro Law Review Vol 3, No 1 (2018): Diponegoro Law Review April 2018 ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Diponegoro ]]>
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DOI: 10.14710/dilrev.3.1.2018.43-63
<![CDATA[This paper examines the dispute resolution of Sharia Banking. The method is a non-doctrinal legal research using qualitative research and Socio Legal approach. Sharia banking cannot be separated from the problems between the banking and the Customer. This problem is calledproblematic financing. The resolution of problematic financing of sharia banks in litigation is now the absolute authority of the Religious Courts. The downside of litigation settlement usually takes a long time, the need for proof, the cost is quite expensive and the result is winningor lost. Therefore, the settlement of sharia banking is very rarely resolved through litigation. Alternative Dispute Resolution is a choice of dispute settlement chosen by Sharia Banking. The first stage isto carry out negotiation between all parties, namely Banking (lender) and The Customer (Debtor) in the form of warning and guidance. If it does not succeed, there will bedebt restructuration. The second step is mediation, in the form of consultation with third party as a mediator. The mediation determines the rescue process of debt by Banks when a debtor is still unable to return his debt, executed by the bank. According to Marc Galanter these various dispute resolutionsis called justice in many rooms. In Islamic Law it is known as Sulh (peace). However, to a large extent this non-litigation settlement is more satisfactory to both parties in resolving the dispute because it senses fairness and a win-win solution.]]>
<![CDATA[URGENCY CRITICAL LEGAL STUDIES PARADIGM FOR THE PROTECTION OF WOMEN VICTIMS OF DOMESTIC VIOLENCE IN THE DIVORCE CASE ]]>
<![CDATA[Nita Triana]]>
<![CDATA[ Syariah: Jurnal Hukum dan Pemikiran Vol 18, No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Antasari Banjarmasin ]]>
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DOI: 10.18592/sy.v18i2.2276
<![CDATA[This research describes the protection of women victims of domestic violence in divorce cases. Domestic violence victims are hidden in divorce cases in the Religious Courts. The positivistic paradigm adopted by the Judges gives less protection to victims of domestic violence. The method used in this study is a qualitative method, a type of doctrinal legal research with a socio-legal approach. Domestic violence victims in the Religious Courts need a new paradigm to provide protection for victims of domestic violence. Religious Court Judges who have a positivistic paradigm see the law as a book (act). The judge in examining the domestic violence in divorce only adheres to the law relating to marriage, namely Law No. 1 of 1974 and Compilation of Islamic Law. Paradigm of Critical Legal Studies. build critical awareness in law enforcement by improving the legal system and carrying out a reformation in the institutions responsible for the protection of victims of domestic violence, one of which is the Religious Courts. Also consider the PKDRT Law No. 23 of 2004 concerning the elimination of domestic violence even covering legal culture of family, community, health and psychological.]]>
<![CDATA[Reconstructing Sharia Economic Dispute Resolution Based on Indonesian Muslim Society Culture ]]>
<![CDATA[Nita Triana]]>
<![CDATA[ Ijtimā`iyya: Journal of Muslim Society Research Vol 2 No 1 (2017) ]]>
Publisher : <![CDATA[Postgraduate Program, State Institute on Islamic Studies Purwokerto ]]>
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DOI: 10.24090/ijtimaiyya.v2i1.1099
<![CDATA[This paper describes the settlement of disputes in the field of Islamic economy based on Indonesian Muslim society culture. The research method used is Library research with normative juridical approach. In business, whether based on conventional or sharia, conflict or dispute sometimes happens and can not be avoided. The settlement of disputes in the Court, takes a long time, the cost is huge and the result is a win-lose, resulting in a sense of unfairness to either party. For that Sulh (peaceful) in resolving the dispute sharia economy becomes the choice of the sharia economic actors if there is a dispute between the parties. Sulh (peace) can be developed with various models, such as negotiation, mediation or arbitration. This dispute resolution model is more acceptable to the society, because philosophically the values of Sulh (peace) already exists intrinsically in the culture of Indonesian society which prioritizes deliberation and harmony in the life of society.]]>
<![CDATA[Progresifitas Hakim dalam Dinamika Positivisasi Hukum Islam di Indonesia ]]>
<![CDATA[Nita Triana]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 5 No 2 (2011) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v5i2.617
<![CDATA[Penerapan hukum modern di negara Indonesia sering menciderai rasa keadilan masyarakat, karena hukum tidak membumi lepas dari pemahaman aspek filosofis dan sosialnya, sebab itu progresifitas hakim sangat dibutuhkan untuk mampu melompat out of the box ketika menemukan kebuntuan legalitas formal dari hukum modern. Syari’ah Islam sebagai modal sosial-kultural â€inner morality†yang telah ada dalam sejarah panjang bangsa Indonesia, mempunyai formulasi sebagai tawaran bagi penyelesaian persoalan hukum di tanah air, Hakim yang progresif diharapkan mampu membaca makna dari inner morality syari’ah Islam. Dinamika positivisasi hukum Islam akan terus bergerak, ketika para hakim membaca dan menemukan hukum-hukum baru dari pemaknaan secara kontekstual dalam hukum Islam. Positivisasi dalam arti luas adalah upaya para penegak hukum, seperti hakim yang menggunakan substansi atau nilai-nilai filosofis hukum Islam dalam memeriksa, menimbang dan memutus perkara di Pengadilan]]>
<![CDATA[Menggagas Hak Kekayaan Intelektual Perspektif Hukum Islam ke dalam Hukum Nasional ]]>
<![CDATA[Nita Triana]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 12 No 2 (2018) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v12i2.1747
<![CDATA[This study aims to describe and analyze Intellectual Property Rights (IPR) under the rules of Trade-Related Aspects of Intellectual Property Rights (TRIPs) which are in several respects different from the laws that live in Indonesia. Therefore, it is necessary to initiate Intellectual Property Rights Law that is in accordance with the values that live in Indonesia, the majority of which are Muslim communities. The results of this study illustrate that the legal protection of the owners of InÂtellectual Property Rights (IPR) in Indonesia has been regulated in various laws and regulations that are included in the Intellectual Property Rights Law system. These regulations must refer strictly to the TRIPs Agreement. The Intellectual Property Rights regime with the rules of TRIPs has two sides in the protection of intellectual property rights, on the one hand it protects individual interests from piracy and theft of intellectual property, but on the other hand empirically this leÂgal protection greatly benefits developed countries. Based on this, the Intellectual Property Rights Law must be rebuilt with the source of material law originating from values that live in Indonesian society, namely Islamic law.]]>
<![CDATA[Mengkonstruksi Alternative Dispute Resolution (ADR) yang Berlandaskan Hukum Islam dalam Kerangka Hukum Nasional ]]>
<![CDATA[Nita Triana]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 3 No 1 (2009) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v3i1.3680
<![CDATA[ADR is an alternative dispute resolution, that consider peaceful and agreement. Such a dispute has been a long time known by Indonesia society. Musyawarah and mufakat principles that exist in Adat Law and Islah principle that exist in Islamic Law constitute Living Law in Indonesia. Principle of Law as forgiving, peaceful and agreement that exists in Islah can construct ADR in frame National Law system.]]>
<![CDATA[Hak Asasi Manusia dalam Perspektif Barat dan Islam ]]>
<![CDATA[Nita Triana]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 1 No 2 (2007) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v1i2.3701
<![CDATA[Universal Declaration of Human Rights (UDHR) 1984 is a moral document that realizes the principles of United Nation charter as a measurement standard which is admitted for identifying rights and many kinds of freedom. In Islam's point in view, human rights have been explained since 14 centuries ago in Madinah charter and in Al Qur’an as well. Human rights in both western and Islam perspective admit individual rights which are legally guaranteed by the nation. However, there are differences and those are explained in the Cairo Declaration of Human Rights in Islam (CDHRI).]]>
<![CDATA[PERLINDUNGAN PEREMPUAN DAN ANAK KETIKA PERANG DALAM HUKUM HUMANITER INTERNASIONAL ]]>
<![CDATA[Nita Triana]]>
<![CDATA[ Yinyang: Jurnal Studi Islam Gender dan Anak Vol 4 No 2 (2009) ]]>
Publisher : <![CDATA[Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto ]]>
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<![CDATA[War always takes victims, and the worst victims are civilians (women and children). International Humanitarian Lawregulates to protect civilians (Women and children) on the war. The important principle of The Humanitarian Law is a Distinction Principle. Aprinciple that distinct population in a country which is being hostilities, Combatant and Civilians. Combatant is a member ofArmed Group so ithas direct relationship with hostilities. Whereas civilians is a population out of Armed Group who have to be protected. If InternationalHumanitarian Law is attacted, so UNO (PBB) with its instrument is a Security Council (Dewan Keamanan) to give sanctions by givingresolution, and in a juridicaly the Country have to follow this resolution without requisite]]>
