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<![CDATA[GANTI RUGI SEBAGAI PERLINDUNGAN HUKUM BAGI KONSUMEN AKIBAT PRODUK CACAT ]]>
<![CDATA[Fadhly, Fabian]]>
<![CDATA[ Arena Hukum Vol 6, No 2 (2013) ]]>
Publisher : <![CDATA[Arena Hukum ]]>
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<![CDATA[Abstract Compensation is a method that can be used in consumer protection from defective product that produce by producer. Therefore, this paper explore compensation with it form as consumer protection. Juridis normative with descriptive analytis aprroach is research method that use in this paper. The producer have liability to give compensation to consumer that used defective product, with to percieve calculated concret and/or past loss, and also to consider the consumer obligation as the right of producer have been done, it form can be money because the simplicity term. Key words: compensation, protection, consumer, producer, defective product Abstrak Ganti rugi merupakan sarana yang dapat digunakan untuk memberikan perlindungan bagi konsumen terhadap produk cacat yang diproduksi oleh pelaku usaha. Oleh sebab itu, tulisan ini mengkaji mengenai ganti rugi serta bentuknya akibat produk cacat sebagai upaya perlindungan bagi konsumen. Pendekatan normatif yuridis dengan deskriptif analitis merupakan metode penelitian yang digunakan dalam tulisan ini. Produsen mempunyai tanggung jawab untuk memberikan ganti rugi kepada konsumen, akibat menggunakan atau mengonsumsi produk cacat, dengan memperhatikan kerugian nyata dan yang dapat diduga, dan mempertimbangkan kewajiban konsumen yang menjadi hak produsen telah dilaksanakan. Bentuk ganti rugi yang diberikan kepada konsumen berupa uang karena sifatnya yang praktis Kata kunci: ganti rugi, perlindungan, konsumen, pelaku usaha, produk cacat]]>
<![CDATA[LEGITIEME PORTIE DALAM HUKUM WARIS ISLAM DI INDONESIA ]]>
<![CDATA[Puspita, Shintiya Dwi]]>;
<![CDATA[Fadhly, Fabian]]>
<![CDATA[ Veritas et Justitia Vol 1, No 2 (2015) ]]>
Publisher : <![CDATA[Faculty of Law, Parahyangan Chatolic University ]]>
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<![CDATA[Indonesia recognizes three different inheritance system based respectively on the Civil Code, Islamic law and adat law. This article discusses the regulation concerning legitieme portie, the absolute right of the successor (heirs) which by law cannot be disregarded by the benefactor. The question here is whether legitieme portie, expressly regulated in the western inheritance law may also be found in the Islamic inheritance system? The second question concerns the possibility of â within the Islamic inheritance system â through the application of the legitieme portie - to deny the wife and/or parentsâ right to the inheritance. This research argues that the Islamic inheritance system contains rules which cannot be disregarded by the benefactor and at the same time guarantee the wifeâs right to the inheritance left by the benefactor.]]>
<![CDATA[FILSAFAT SEJARAH HAMKA: Refleksi Islam dalam Perjalanan Sejarah ]]>
<![CDATA[Jambak, Fabian Fadhly]]>
<![CDATA[ Jurnal THEOLOGIA Vol 28, No 2 (2017): PEMIKIRAN ISLAM ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2017.28.2.1877
<![CDATA[Abstract: Understanding of the historiography of HAMKA cannot be separated from the understanding of the three elements that underlies his historical philosophy of the history of Muslims of the 13th century AD. The three elements that form the basis of the historical philosophy of HAMKA are tawheed (tawḥīd), moral (akhlÄq) and intelligence (‘aql). This paper intends to reveal the historical philosophy of HAMKA and its underlying elements. The method used in this paper is a normative method with an analytical approach. Normative is used to describe and narrate the views of the historical philosophy of HAMKA, which is influenced by various views of his life reflected through his literature (sastra), tafsir, and history (historiography). Analytical is used to provide views or responses related to the points of thought within the scope of historical philosophy. This study finds that Historical Philosophy of HAMKA affirms that tawheed, moral, and intelligence are inseparable part of seeing an event which became known as history. Tawheed is shown by the human resignation as God's creature that the events that happen to him are the proper circumstances. Intelligence shows the character of man as a being who can contemplate every event that occurs in his life. Moral leads man to understand that an event is not only determined by the side of Tawheed and Intelligence, but also by the Morals who have a function to regulate human behavior how it should behave in every historical event, with the intention to acquire ibrah (lesson).Abstrak: Pemahaman terhadap historiografi HAMKA tidak dapat dilepaskan dari pemahaman tiga unsur yang mendasari filsafat sejarahnya tentang sejarah umat Islam abad 13-20 Masehi. Tiga unsur yang menjadi dasar filsafat sejarah HAMKA yaitu tauhid, akhlak dan akal. Tulisan ini bermaksud untuk mengungkap filsafat sejarah HAMKA beserta unsur-unsur yang mendasarinya. Metode yang diÂgunakan dalam tulisan ini adalah metode normatif dengan pendekatan analitis. NorÂmatif digunakan untuk memberikan gambaran dan menarasikan pandangan-pandangan filsafat sejarah HAMKA, yang dipengaruhi oleh berbagai macam pandangan hidupnya yang tercermin melalui karya satra, tafsir dan sejarahnya (historiografi). Analitis digunakan untuk memberikan pandangan atau tanggapan terkait pokok-pokok pikirannya dalam ruang lingkup filsafat sejarah. Kajian ini menemukan bahwa filsafat sejarah HAMKA meneguhkan bahwa tauhid, akhlak, dan akal merupakan bagian yang tidak terpisahkan dalam melihat suatu peristiwa yang kemudian dikenal dengan sejarah. Tauhid ditunjukÂkan dengan keberserahan manusia sebagai makhluk Allah bahwa peristiwa yang terÂjadi kepadanya merupakan keadaan yang semestinya terjadi. Akal meÂnunjukÂkan ciri manusia sebagai mahkluk yang dapat merenungi setiap peristiwa yang terjadi dalam kehidupannya. Akhlak mengarahkan manusia untuk meÂmahami bahwa suatu peristiwa tidak hanya ditentukan oleh sisi Tauhid dan Akal, melainkan juga oleh Akhlak yang memiliki fungsi untuk mengatur perilaku manusia bagaimana seharusnya bersikap dalam setiap peristiwa sejarah, dengan maksud untuk memeperoleh ibrah (pelajaran). ]]>
<![CDATA[ISLAM DAN INDONESIA ABAD XIII-XX M DALAM PERSPEKTIF SEJARAH HUKUM ]]>
<![CDATA[Fadhly, Fabian]]>
<![CDATA[ Veritas et Justitia Vol. 3 No. 2 (2017): Veritas et Justitia ]]>
Publisher : <![CDATA[Faculty of Law, Parahyangan Catholic University ]]>
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DOI: 10.25123/vej.v3i2.2683
<![CDATA[Islam and Indonesia are a mutually supportive part of both, the reality of history shows the circumstances. Islam became part of Indonesia that was known at that time as the archipelago, the various Islamic teachings seep into a part of Indonesian society. Law as one of his teachings known as fiqh, then translated into Islamic law in the context of Indonesia today. Islamic law experienced a long journey from the era of the sultanate to the modern era, with various changes and developments follow the times and needs of the society of Islamic law itself. The method put forward in this paper is a historical method with a juridical approach. The demarcation of time and time that permeates Islam from time to time in extending its influence, to the various behaviors of Indonesian society through the long historical journey. The timing also indicates that Islam is a part of synergy through Islamic law with Indonesian society (Nusantara), as the context of the understanding or adaptive transformation of fiqih that emerges and develops in the Sultanate era as a form of manifestation of fiqh in the classical period.]]>
<![CDATA[LEGITIEME PORTIE DALAM HUKUM WARIS ISLAM DI INDONESIA ]]>
<![CDATA[Puspita, Shintiya Dwi]]>;
<![CDATA[Fadhly, Fabian]]>
<![CDATA[ Veritas et Justitia Vol. 1 No. 2 (2015): Veritas et Justitia ]]>
Publisher : <![CDATA[Faculty of Law, Parahyangan Catholic University ]]>
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DOI: 10.25123/vej.v1i2.1692
<![CDATA[Indonesia recognizes three different inheritance system based respectively on the Civil Code, Islamic law and adat law. This article discusses the regulation concerning legitieme portie, the absolute right of the successor (heirs) which by law cannot be disregarded by the benefactor. The question here is whether legitieme portie, expressly regulated in the western inheritance law may also be found in the Islamic inheritance system? The second question concerns the possibility of – within the Islamic inheritance system – through the application of the legitieme portie - to deny the wife and/or parents’ right to the inheritance. This research argues that the Islamic inheritance system contains rules which cannot be disregarded by the benefactor and at the same time guarantee the wife’s right to the inheritance left by the benefactor.]]>
<![CDATA[PENGARUH AGAMA ISLAM TERHADAP PERKEMBANGAN HUKUM DI INDONESIA ]]>
<![CDATA[fadhly, fabian]]>
<![CDATA[ Jurnal Bimas Islam Vol 9 No 2 (2016): Jurnal Bimas Islam ]]>
Publisher : <![CDATA[Direktorat Jenderal Bimbingan Masyarakat Islam ]]>
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<![CDATA[Abstraksi Masuknya Islam ke Indonesia pada abad pertama Hijriah atau abad ke tujuh Masehi mempengaruhi berbagai lingkungan kehidupan Bangsa Indonesia, salah satunya dalam bidang hukum. Pengaruh Islam terhadap hukum di Indonesia mulai terasa dengan munculnya hukum Islam yang diperkenalkan dan diterapkan dalam kehidupan bermasyarakat Indonesia bersamaan dengan hukum adat pada saat itu. Kemunduran hukum Islam di Indonesia bermula ketika Belanda menerapkan teori receptie, teori ini menekan keberlakuan serta penerapan hukum Islam bagi muslim Indonesia. Perubahan yang terjadi setelah kemerdekaan memberi ruang yang cukup luas untuk kembali memberlakukan dan menerapkan hukum Islam yang bercorak ke-Indonesiaan. Keadaan ini terealisasikan oleh kemandirian Pengadilan Agama untuk memutuskan perkara yang berkaitan dengan bidang keperdataan Islam, selain itu terdapat pula KHI yang menjadi rujukannya. Abstract The entry of Islam to Indonesia in the first century of Hijri or seventh century of A.D which given influences to many aspect in Indonesian life, one of them is in the field of law. The influence of Islam against the law in Indonesia began to be felt with the rise of Islamic law being introduced and applied in public life of Indonesia together with customary law at the time. Setbacks Islamic law in Indonesia began when the Dutch applied receptie theory, this theory pressing enforceability and implementation of Islamic law for Muslims in Indonesia. Changeover after independency of Indonesia had given space to reenforce the Islamic law with Indonesianperspective, and been realized by autonomy of religious court toadjudged Islamic private cases, furthermore Islamic Law Compilation being used as referral for it.]]>
<![CDATA[FILSAFAT SEJARAH HAMKA: Refleksi Islam dalam Perjalanan Sejarah ]]>
<![CDATA[Fabian Fadhly Jambak]]>
<![CDATA[ Jurnal Theologia Vol 28, No 2 (2017): PEMIKIRAN ISLAM ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2017.28.2.1877
<![CDATA[Abstract: Understanding of the historiography of HAMKA cannot be separated from the understanding of the three elements that underlies his historical philosophy of the history of Muslims of the 13th century AD. The three elements that form the basis of the historical philosophy of HAMKA are tawheed (tawḥīd), moral (akhlāq) and intelligence (‘aql). This paper intends to reveal the historical philosophy of HAMKA and its underlying elements. The method used in this paper is a normative method with an analytical approach. Normative is used to describe and narrate the views of the historical philosophy of HAMKA, which is influenced by various views of his life reflected through his literature (sastra), tafsir, and history (historiography). Analytical is used to provide views or responses related to the points of thought within the scope of historical philosophy. This study finds that Historical Philosophy of HAMKA affirms that tawheed, moral, and intelligence are inseparable part of seeing an event which became known as history. Tawheed is shown by the human resignation as God's creature that the events that happen to him are the proper circumstances. Intelligence shows the character of man as a being who can contemplate every event that occurs in his life. Moral leads man to understand that an event is not only determined by the side of Tawheed and Intelligence, but also by the Morals who have a function to regulate human behavior how it should behave in every historical event, with the intention to acquire ibrah (lesson).Abstrak: Pemahaman terhadap historiografi HAMKA tidak dapat dilepaskan dari pemahaman tiga unsur yang mendasari filsafat sejarahnya tentang sejarah umat Islam abad 13-20 Masehi. Tiga unsur yang menjadi dasar filsafat sejarah HAMKA yaitu tauhid, akhlak dan akal. Tulisan ini bermaksud untuk mengungkap filsafat sejarah HAMKA beserta unsur-unsur yang mendasarinya. Metode yang digunakan dalam tulisan ini adalah metode normatif dengan pendekatan analitis. Normatif digunakan untuk memberikan gambaran dan menarasikan pandangan-pandangan filsafat sejarah HAMKA, yang dipengaruhi oleh berbagai macam pandangan hidupnya yang tercermin melalui karya satra, tafsir dan sejarahnya (historiografi). Analitis digunakan untuk memberikan pandangan atau tanggapan terkait pokok-pokok pikirannya dalam ruang lingkup filsafat sejarah. Kajian ini menemukan bahwa filsafat sejarah HAMKA meneguhkan bahwa tauhid, akhlak, dan akal merupakan bagian yang tidak terpisahkan dalam melihat suatu peristiwa yang kemudian dikenal dengan sejarah. Tauhid ditunjukkan dengan keberserahan manusia sebagai makhluk Allah bahwa peristiwa yang terjadi kepadanya merupakan keadaan yang semestinya terjadi. Akal menunjukkan ciri manusia sebagai mahkluk yang dapat merenungi setiap peristiwa yang terjadi dalam kehidupannya. Akhlak mengarahkan manusia untuk memahami bahwa suatu peristiwa tidak hanya ditentukan oleh sisi Tauhid dan Akal, melainkan juga oleh Akhlak yang memiliki fungsi untuk mengatur perilaku manusia bagaimana seharusnya bersikap dalam setiap peristiwa sejarah, dengan maksud untuk memeperoleh ibrah (pelajaran). ]]>
<![CDATA[TRADISI INTELEKTUAL ISLAM DI INDONESIA ABAD VII-XXI M ]]>
<![CDATA[Fabian Fadhly]]>
<![CDATA[ Tamaddun: Jurnal Kebudayaan dan Sastra Islam Vol 18 No 1 (2018): Tamaddun: Jurnal Kebudayaan dan Sastra Islam ]]>
Publisher : <![CDATA[Fakultas Adab dan Humaniora UIN Raden Fatah ]]>
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DOI: 10.19109/tamaddun.v18i1.2315
<![CDATA[The intellectual tradition of Islam evolved through three periods of classical times, medieval times and modern times. These three ages have different characteristics and methods of developing Islamic intellectual traditions, although the classical period has a strong influence on the development of Islamic intellectual traditions in later ages. This paper is put forward as an attempt to provide a proper understanding and meaning, how Islam is an integral part of the intellectual development of Muslims better known as Islamic intellectual traditions and is still going on today especially in Indonesia. Seeks to describe and demonstrate Islam has an important role in building an intellectual tradition that begins through teaching in cottages and / or boarding schools. The method put forward in this paper is descriptive method with analytical approach. The classical age contributes to the development of intellectuality by placing a growing method of teaching and education practiced from the time of Prophet Muhammad SAW methods of writing, writing and rote. The Middle Ages contributed to the emergence of institutions that helped and expanded the Islamic intellectual tradition. Modern era is a struggle of Indonesian Islamic intellectual tradition, which gave birth to two groups of young people and the elderly. Young people prioritize the importance of renewal of thought in the realm of Islamic understanding, with the method of restoring Islam in its place through the understanding of Islamic teachings that remove the taqlid side and purify the teachings of Islam Keywords: Islamic Intellectual Tradition Indonesia,]]>
<![CDATA[THE LEGAL STRATEGY OF TREATING TELEMATICS CRIMES IN THE FIELD OF ELECTRONIC TRANSACTIONS IN GLOBAL TRADE ]]>
<![CDATA[Dian Alan Setiawan]]>;
<![CDATA[Abdul Rohman]]>;
<![CDATA[Fabian Fadhly Jambak]]>;
<![CDATA[Alfiyan Umbara]]>;
<![CDATA[Mia Oktafiani Mulia Oktafiani Mulia]]>
<![CDATA[ Jurnal Pembaharuan Hukum Vol 8, No 3 (2021): Jurnal Pembaharuan Hukum ]]>
Publisher : <![CDATA[UNISSULA ]]>
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DOI: 10.26532/jph.v8i3.15743
<![CDATA[Economic globalization that is sweeping the world today began with the development of transportation facilities and cross-border trade. One of the facilities in the internet world to support economic activity is Electronic Transactions. In Indonesia, problems that arise due to the use of transaction media through telematics technology continue without being followed by the existence of laws that regulate it (cyber law). This study aims to determine legal policies against crime in electronic transaction activities in various sources of positive criminal law in Indonesia and to determine strategies for overcoming telematics crimes in the field of electronic transactions in global trade. This research is a normative legal research that is finding a rule of law, legal principles, and legal doctrines in order to answer the legal issues faced. The results of this study explain the legal policy against crime in electronic transaction activities in various sources of positive criminal law in Indonesia carried out in two stages, namely the Applicative Stage and the Formulation Stage and explain the Legal Strategy for Combating Telematics Crime in the Field of Electronic Transactions in Global Trade which is carried out through the Penalty Policy and non-penal policy.]]>
<![CDATA[Pengaruh Agama Islam Terhadap Perkembangan Hukum di Indonesia ]]>
<![CDATA[fabian fadhly]]>
<![CDATA[ Jurnal Bimas Islam Vol. 9 No. 2 (2016): Jurnal Bimas Islam ]]>
Publisher : <![CDATA[Direktorat Jenderal Bimbingan Masyarakat Islam ]]>
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<![CDATA[Abstraksi Masuknya Islam ke Indonesia pada abad pertama Hijriah atau abad ke tujuh Masehi mempengaruhi berbagai lingkungan kehidupan Bangsa Indonesia, salah satunya dalam bidang hukum. Pengaruh Islam terhadap hukum di Indonesia mulai terasa dengan munculnya hukum Islam yang diperkenalkan dan diterapkan dalam kehidupan bermasyarakat Indonesia bersamaan dengan hukum adat pada saat itu. Kemunduran hukum Islam di Indonesia bermula ketika Belanda menerapkan teori receptie, teori ini menekan keberlakuan serta penerapan hukum Islam bagi muslim Indonesia. Perubahan yang terjadi setelah kemerdekaan memberi ruang yang cukup luas untuk kembali memberlakukan dan menerapkan hukum Islam yang bercorak ke-Indonesiaan. Keadaan ini terealisasikan oleh kemandirian Pengadilan Agama untuk memutuskan perkara yang berkaitan dengan bidang keperdataan Islam, selain itu terdapat pula KHI yang menjadi rujukannya. Abstract The entry of Islam to Indonesia in the first century of Hijri or seventh century of A.D which given influences to many aspect in Indonesian life, one of them is in the field of law. The influence of Islam against the law in Indonesia began to be felt with the rise of Islamic law being introduced and applied in public life of Indonesia together with customary law at the time. Setbacks Islamic law in Indonesia began when the Dutch applied receptie theory, this theory pressing enforceability and implementation of Islamic law for Muslims in Indonesia. Changeover after independency of Indonesia had given space to reenforce the Islamic law with Indonesianperspective, and been realized by autonomy of religious court toadjudged Islamic private cases, furthermore Islamic Law Compilation being used as referral for it.]]>
