Articles
<![CDATA[POLA TRANSFORMASI FATWA EKONOMI SYARIAH DSN-MUI DALAM PERATURAN PERUNDANG-UNDANGAN DI INDONESIA ]]>
<![CDATA[Wahid, Soleh Hasan]]>
<![CDATA[ Ahkam: Jurnal Hukum Islam Vol 4, No 2 (2016) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/ahkam.2016.4.2.171-198
<![CDATA[Until now, there have been 100 fatwas issued by the DSN-MUI. In ayah (3) of Law No. 21/2008 concerning Islamic Banking, it is explained that the fatwa referred in ayah (2) set forth in Indonesia. That case consist that Bank Regulation implies that the new DSN-MUI fatwa is binding after being regulated become Bank Indonesia Regulation (PBI). In transformed into PBI, fatwa DSN-MUI has been also transformed into the Economic Law Compilation true Syariâah is the Indonesian Supreme Court Regulation No. 2 of 2008. In addition the DSN-MUI fatwa also transformed into provisions of the legislation in the field of capital markets such as the Law No. 19 of 2008 concerning Sharia Securities. There was a lot of research about the kinds of fatwa that are transformed into positive law mentioned above, but not touching the whole aspect of how the pattern of absorption DSN-MUI fatwa to the laws and this research was conducted to answer the question. This study is using research library with content models and comparative analysis in order to explain the contents of the statutory provisions and DSN-MUI fatwa and to compare both of them. Based on this research we concluded that there are three models DSN-MUI fatwa absorption in the legislation, the first model of copy and paste or copy the title fatwa in the articles of a law. Second, substantive patterns that only take substance from the fatwa was later translated into chapterâs legislation with language that formal. Third, extending the provision of the fatwa and/or translating the provisions of the fatwa of a general nature in the form of a more operational so that it can be applied in the operations of a financial institution.Kata kunci: Transformasi Fatwa, Ekonomi Syariah, DSN-MUI,Perundang-Undangan]]>
<![CDATA[KETENTUAN PENGEMBALIAN SETORAN POKOK DALAM UNDANG-UNDANG NO.17 TAHUN 2012 TENTANG PERKOPERASIAN (Perspektif Undang-Undang Dasar 1945 Dan Hukum Islam) ]]>
<![CDATA[Wahid, Soleh Hasan]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol 5, No 2 (2014) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v5i2.4018
<![CDATA[UU. No.17 2012 about cooperation cause big controversy in cooperation practitioner circle. They thought that some rules in UU. No.17 2012 about cooperation exactly lost the pure soul of cooperation. So, judicial review be the ad vocational way that used by cooperation man and civil element. Wrong rule that be an attention here is rule in 67th article in the 1 st verse that organize the main deposit can’t be returnable. In Islamic law perspective, cooperation (syirkah ta’awuniyah) categorize as new syirkah model that never known of fuqaha before. The consequences is provision of main deposit in rule of statue must be synchronize and based on syirkah law that previously agree of preceding fuqoha too. Based on analysis of the writer, provision of 28th H article (4) UUD 1945 that distinctly give protection to personal ownership. Because of that reason, the provision of main deposit that can’t refund in cooperation statue contrast with 28th H article (4) UUD 1945. In Islamic law perspective syirkah based on the majority of ulama (jumhur ulama) categorize as jaiz agreement (akad jaiz). This matter appearance consequences that syirkah agreement in cooperation which bounded main deposit ownership to the member is broken agreement (akad fasid) because there are some mall caracteristic (in the jaiz characteristic) the syirkah agreement.UU Nomor 17 tahun 2012 tentang Perkoperasian menimbulkan kontroversi besar di kalangan praktisi perkoperasian. Mereka mensinyalir bahwa beberapa ketentuan dalam UU Nomor 17 Tahun 2012 justru menghilangkan jati diri koperasi. Akhirnya, Jucial Review menjadi langkah advokasi yang dipilih oleh para pelaku koperasi dan elemen sipil lainnya. ketentuan yang disoroti adalah Pasal 67 ayat (1) yang mengatur bahwa setoran pokok koperasi tidak dapat dikembalikan. Dalam perspektif hokum Islam, koperasi dikategorikan sebagai bentuk baru yang belum dikenal oleh para fuqoha terdahulu. Konsekuensinya adalah, ketentuan pokok koperasi dalam peraturan perundang-undangan juga harus selaras dan didasarkan pada ketentuan syirkah yang telah disepakati oleh para ulama. Berdasarkan penelitian ini, ketentuan Pasal 28 H ayat (4) UUD 1945 secara tegas memberikan perlindungan terhadap hak milik pribadi. Oleh sebab itu, terhadap ketentuan pokok yang tidak dapat dikembalikan dalam UU Perkoperasian bertentangan dengan ketentuan Pasal 28 H ayat (4) UUD 1945. Dalam perspektif hukum Islam, syirkah menurut jumhur ulama dikategorikan sebagai akad jaiz (tidak mengikat). Hal ini menimbukan konsekuensi bahwa akad syirkah dalam koperasi yang membatasi kepemilikan setoran pokok terhadap anggota merupakan akad yang fasid (batal) karena adanya cacat dalam akadnya.]]>
<![CDATA[KONTEKSTUALISASI KONSEP NAFKAH RAMAH GENDER PERSPEKTIF MURTAḌHĀ MUṬHAHHARI DAN FAQIHUDDIN ABDUL KODIR ]]>
<![CDATA[Wahid, Soleh Hasan]]>
<![CDATA[ Al-Syakhsiyyah: Journal of Law & Family Studies Vol 1, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Ponorogo ]]>
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<![CDATA[Dewasa ini, isu yang paling sering dimunculkan kaum feminis Barat adalah berkaitan dengan pekerjaan domestik, persoalan nafkah khususnya dalam teks klasik kitab-kitab fiqh yang menurut mereka memposisikan perempuan sebagai pihak penerima seolah-olah ia diberi upah atas pekerjaan domestiknya. Untuk mencounter isu negatif tersebut Murta?h? Mu?hahhari dan Faqihuddin Abdul Kodir mencoba menggunakan pendekatan baru dalam melakukan reintepretasi terhadap teks al-Qurr??n. Metodologi terbaru kedua feminis muslim tersebut di klaim sebagai pendekatan yang paling relevan dewasa ini. Melalui teori latarbelakang tersebut kemudian dalam kajian ini dapat dipertanyakan beberapa hal berikut: (1) Bagaimana gambaran deskriptif persoalan nafkah perspektif Murta?h? Mu?hahhari? (2) Bagaimana gambaran deskriptif persoalan nafkah perspektif Faqihuddin Abdul Kodir? Bagaimana kontekstualisasi persoalan nafkah perspektif Murta?h? Mu?hahhari dan Faqihuddin Abdul Kodir? Pendekatan yang digunakan oleh penulis adalah analisis komparatif-deskriptif. Berdasarkan analisis pemikiran kedua tokoh feminis muslim tersebut didapatkan kesimpulan sebagai berikut; (1) Murta?h? Mu?hahhari dalam konsep nafkah berpendapat bahwa nafkah merupakan tanggung jawab laki-laki. Namun, tanggung jawab tersebut tidak berdasarkan superitotas laki-laki atas perempuan melainkan bentuk perpaduan antara landasan prinsip kesamaan dengan unsur kodrat alamiah laki-laki dan perempuan. (2) Berdasarkan metodologi mub?dalah Faqihuddin Abdul Kodir menyimpulkan bahwa persoalan nafkah merupakan urusan keduanya dalam kehidupan keluarga, keduanya saling bertangung jawab dalam urusan nafkah keluarga. (3) Dalam kontekstualisasi pemikiran kedua feminis tersebut di atas didapatkan sintesa pemikiran bahwa prinsip kesalingan (mub?dalah) haruslah tetap dalam bingkai prinsip persamaan sehingga tetap mempertahankan prinsip keadilan universal dalam al-Qur??n.]]>
<![CDATA[Dinamika Fatwa Dari Klasik ke Kontemporer (Tinjauan Karakteristik Fatwa Ekonomi Syariah Dewan Syariah Nasional Indonesia (DSN-MUI) ]]>
<![CDATA[Wahid, Soleh Hasan]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 10, No 2 (2019): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v10i2.5831
<![CDATA[Abstract: This article discusses the change in the characteristics of fatwas from classical fatwas to contemporary fatwas, especially Islamic economic fatwas in Indonesia when compared to previous ulama fatwas. From the results of this study, the authors conclude that the change in the characteristics of the DSN-MUI fatwa lies in; a) fatwa which has binding legal force based on the Law; b) fatwa is intended specifically for financial institutions and special authorities in the field of sharia economics; c) fatwa is no longer an answer to a question but an active response from DSN-MUI.Abstrak: Artikel ini membahas mengenai perubahan karakteristik fatwa dari fatwa klasik ke fatwa kontemporer, khususnya fatwa ekonomi syariah di Indonesia jika dibandingkan dengan fatwa-fatwa ulama terdahulu. Dari hasil penelitian ini, penulis menyimpulkan bahwa perubahan karakteristik fatwa DSN-MUI terletak pada; a) fatwa yang memiliki kekuatan hukum mengikat berdasarkan Undang-Undang; b) fatwa ditujukan khusus bagi lembaga keuangan dan kewenangan khusus di bidang ekonomi syariah; c) fatwa tidak lagi merupakan jawaban atas suatu pertanyaan akan tetapi respon aktif dari DSN-MUI.]]>
<![CDATA[POLA TRANSFORMASI FATWA EKONOMI SYARIAH DSN-MUI DALAM PERATURAN PERUNDANG-UNDANGAN DI INDONESIA ]]>
<![CDATA[Wahid, Soleh Hasan]]>
<![CDATA[ Ahkam: Jurnal Hukum Islam Vol 4 No 2 (2016) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
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Check in Google Scholar
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DOI: 10.21274/ahkam.2016.4.2.171-198
<![CDATA[Until now, there have been 100 fatwas issued by the DSN-MUI. In ayah (3) of Law No. 21/2008 concerning Islamic Banking, it is explained that the fatwa referred in ayah (2) set forth in Indonesia. That case consist that Bank Regulation implies that the new DSN-MUI fatwa is binding after being regulated become Bank Indonesia Regulation (PBI). In transformed into PBI, fatwa DSN-MUI has been also transformed into the Economic Law Compilation true Syari’ah is the Indonesian Supreme Court Regulation No. 2 of 2008. In addition the DSN-MUI fatwa also transformed into provisions of the legislation in the field of capital markets such as the Law No. 19 of 2008 concerning Sharia Securities. There was a lot of research about the kinds of fatwa that are transformed into positive law mentioned above, but not touching the whole aspect of how the pattern of absorption DSN-MUI fatwa to the laws and this research was conducted to answer the question. This study is using research library with content models and comparative analysis in order to explain the contents of the statutory provisions and DSN-MUI fatwa and to compare both of them. Based on this research we concluded that there are three models DSN-MUI fatwa absorption in the legislation, the first model of copy and paste or copy the title fatwa in the articles of a law. Second, substantive patterns that only take substance from the fatwa was later translated into chapter’s legislation with language that formal. Third, extending the provision of the fatwa and/or translating the provisions of the fatwa of a general nature in the form of a more operational so that it can be applied in the operations of a financial institution.Kata kunci: Transformasi Fatwa, Ekonomi Syariah, DSN-MUI,Perundang-Undangan]]>
<![CDATA[Utilitarianism in Halal Tourism Development in Indonesia ]]>
<![CDATA[Santoso, Lukman]]>;
<![CDATA[Wahid, Soleh Hasan]]>
<![CDATA[ Mazahib Vol 22 No 2 (2023): VOLUME 22, ISSUE 2, 2023 ]]>
Publisher : <![CDATA[Fakultas Syariah UINSI Samarinda ]]>
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DOI: 10.21093/mj.v22i2.5418
<![CDATA[Halal tourism is one of the fastest-growing areas in the world economy. As a Muslim-majority country, Indonesia has the potential to promote halal tourism. However, there are still many problems in the development of halal tourism to realize sustainable benefits and the welfare of the people. This study aims to explore the development of halal tourism in Indonesia from a helpful philosophical perspective. By using a qualitative-interpretative approach, this study employed a library research method. This study provides findings that the development of halal tourism in Indonesia has not given the maximum benefit and welfare impact. Therefore, in the future, in formulating tourism development policies, it is essential to prioritize integrative and responsive aspects by involving all stakeholders and aligning them with the sustainable national development framework. The contribution of this study seeks to present regulatory formulations that have a positive impact on many people and rely on rule utilitarianism. Thus, it will give birth to a halal tourism policy that is inclusive, humane, and contextual to national and global dynamics.]]>
<![CDATA[Islamic Financial Literacy Amongst Muslims and Loyalty to Fatwas ]]>
<![CDATA[Rofiah, Khusniati]]>;
<![CDATA[Bashori, Yudhi Achmad]]>;
<![CDATA[Wahid, Soleh Hasan]]>
<![CDATA[ Scaffolding: Jurnal Pendidikan Islam dan Multikulturalisme Vol 4 No 2 (2022): Pendidikan Islam dan Multikulturalisme ]]>
Publisher : <![CDATA[Institut Agama Islam Sunan Giri (INSURI) Ponorogo ]]>
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DOI: 10.37680/scaffolding.v4i2.1610
<![CDATA[This study aims to determine the extent of the financial literacy of the Muslim community in Ponorogo and their loyalty to the bank interest fatwa. This paper uses a field research approach using data collection methods in the form of interviews and observations and the analysis techniques used are descriptive-inductive. Based on the analysis of the data obtained, the following conclusions were found: 1. The perception of Ponorogo Muslims is divided into no types, namely agreeing with bank interest fatwas, doubting the existence of bank interest fatwas, and ignoring the provisions of bank interest fatwas. 2. The factors influencing the observance of Ponorogo Muslims are classified into 2 categories, namely those who obey which are divided into observance based on religious values (obedience) and obedience based on religious-rational considerations (internalization observance). Then those who disobey are caused because their legal awareness is still very weak, the causative factor is the nature of the fatwa itself and some of the following: (a) There is still difficult access to Islamic banking in their area; (b) Islamic bank services that tend to be the same as conventional banks; (c) Conventional banks and Islamic banks are practically considered to be no different, both of which have not adhered to sharia principles; 3. By behavioral finance analysis, it is found that (a) Those who agree with fatwas based on religious-rational values are not found any element of bias in them. (b) who doubts that there is an element of bias in the form of overconfidence with the initial information so as not to follow the development of the next information (bias anchoring). And those who ignore fatwas have no element of bias in them because they are supported by the fact that bank interest fatwas have no significant effect on the provisions of fatwas.]]>
<![CDATA[Implementasi Fatwa Dsn-Mui Nomor 88/Dsn-Mui/Xi/2013 Dalam Penyelenggaraan Dplk Di Bank Muamalat Pekalongan ]]>
<![CDATA[Pertiwi, Nabilla Priyant]]>;
<![CDATA[Wahid, Soleh Hasan]]>;
<![CDATA[Sofiani, Trianah]]>
<![CDATA[ el hisbah Journal of Islamic Economic Law Vol 5 No 1 (2025) ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum ]]>
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DOI: 10.28918/elhisbahjournalofislamiceconomiclaw.v5i1.11432
<![CDATA[This study aims to describe the mechanism for administering Financial Institution Pension Funds at Bank Muamalat Pekalongan and analyze the compliance of its management with Fatwa MUI No. 88/DSN-MUI/XI/2013. This research employs an empirical juridical method with a qualitative approach to gain an in-depth understanding of the implementation of sharia principles in pension fund management at Bank Muamalat Pekalongan. The findings indicate that Bank Muamalat Pekalongan has implemented the Financial Institution Pension Fund (DPLK) program in accordance with the regulations set forth in Fatwa DSN-MUI No. 88/DSN-MUI/XI/2013 general guidelines for implementing pension programs based on sharia principles , covering fund collection from participants, investment management following sharia principles, and pension benefit distribution to eligible participants. Bank Muamalat also applies the DPLK mechanism in compliance with Fatwa DSN-MUI provisions, including the use of sharia contracts such as Wakalah Bil Ujrah in fund management. Additionally, investments are made solely in halal financial instruments and are supervised by the Sharia Supervisory Board (DPS) to ensure adherence to sharia principles.]]>
