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<![CDATA[EKSISTENSI NILAI-NILAI PANCASILA DALAM PEMBAHARUAN HUKUM EKONOMI SYARI’AH DI INDONESIA ]]>
<![CDATA[Chintya, Aprina]]>
<![CDATA[ Justitia et Pax Vol 33, No 2 (2017): Justitia et Pax Volume 33 Nomor 2 Tahun 2017 ]]>
Publisher : <![CDATA[Penerbit Universitas Atma Jaya Yogyakarta ]]>
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DOI: 10.24002/jep.v33i2.1358
<![CDATA[Since the emergence of Law No. 3 of 2006 on Religious Courts which states that sharia economy is an absolute authority of religious courts. When such authority becomes the jurisdiction of the religious courts, a complete codification of shari'a economic law is required so that the law has legal certainty and the judges have standard reference in solving cases of dispute in sharia business. Pancasila as a life guidance, norms fundamental staats, ground norm, and life of the Indonesian people requires that every rule under it must be based on the values that exist in Pancasila. Renewal of shari'ah economic law is a political Islam discourse that still must prioritize the existence of Pancasila values in the legislation established. The idea of enacting shari'ah economic law should promote the nationalistic tradition and pluralistic values even in its determination to adopt Islamic law.Keywords: Pancasila, syari'ah economic law, Indonesia, norms fundamental staats.]]>
<![CDATA[Pembagian Zakat Fitrah Kepada Mustahiq: Studi Komparatif Ketentuan Ashnaf Menurut Imam Syafi’i dan Imam Malik ]]>
<![CDATA[Chintya, Aprina]]>;
<![CDATA[Wahyuni, Eka Tri]]>
<![CDATA[ Muqtasid: Jurnal Ekonomi dan Perbankan Syariah Vol 8, No 2 (2017): MUQTASID: Jurnal Ekonomi dan Perbankan Syariah ]]>
Publisher : <![CDATA[IAIN Salatiga ]]>
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DOI: 10.18326/muqtasid.v8i2.154-167
<![CDATA[The difference of opinion between Imam Syafi’i and Imam Malik regarding the distribution of zakat fitrah to mustahiq creates a considerable difference in the implications. This study aims to describe recipients of zakat fitrah according to Imam Syafi’i and Imam Malik. This is a descriptive research. Method of collecting data was documentation. The data was analyzed using content analysis. The results showed that the determination of zakat fitrah recipients according to Imam Syafi’i is based on the command of Allah SWT, as prescribed in al-qur’an surah AtTaubah: verse 60 oriented to bayani approach namely distributing zakat fitrah is given to the 8 groups of zakat recipients. If none of them, then zakat is only given to the existing group only. Meanwhile, Imam Malik in determining zakat fitrah recipients refers to sunnah Rasulullah SAW, which gives a hint that Rasulullah SAW distributed zakat fitrah only to the poor and needy only. The difference in determining mustahiq in the distribution of zakat fitrah is due to the different istinbath method used. This is quite influential to income of the poors and gives the explanation to the society about distribution of zakat fitrah to mustahiq.Perbedaan pendapat antara Imam Syafi’i dan Imam Malik mengenai pembagian zakat fitrah kepada mustahiq menciptakan perbedaan yang cukup besar dalam implikasinya. Penelitian ini bertujuan untuk mendeskripsikan mustahiq penerima zakat fitrah menurut Imam Syafi’i dan Imam Malik. Penelitian ini adalah penelitian studi pustaka yang bersifat deskriptif. Pengumpulan data dalam penelitian ini dilakukan dengan teknik dokumentasi dan teknik analisa data yang digunakan adalah content analysis. Hasil penelitian menunjukkan bahwa penentuan mustahiqzakat fitrah Imam Syafi’i berdasarkan pada perintah Allah SWT, yang terdapat dalam AlQur’an surat At-Taubah ayat 60 berorientasi pada pendekatan bayani yaitu membagikan zakat fitrah kepada 8 golongan penerima zakat mal jika semua golongan itu ada. Jika tidak, zakat itu hanya diberikan kepada golongan yang ada saja. Sementara itu, Imam Malik dalam menentukan mustahiq zakat fitrah berpijak pada Sunnah Rasulullah SAW, yang memberikan petunjuk bahwa Rasulullah SAW, membagikan zakat fitrah hanya kepada kaum fakir dan miskin saja. Perbedaan penentuan mustahiq dalam pembagian zakat fitrah ini disebabkan karena erbedaan metode istinbath yang digunakan. Hal ini sangat berpengaruh terhadap kesejahteraan pendapatan bagi kaum dhuafa dan memberikan gambaran pembelajaran bagi masyarakat tentang dasar pembagian zakat fitrah kepada mustahiq.]]>
<![CDATA[Analysis of Legal Capacity in Marriage Dispensation Applications Filed by Bridegroom Candidate ]]>
<![CDATA[Adila, Rasikh]]>;
<![CDATA[Chintya, Aprina]]>
<![CDATA[ Rechtsnormen: Journal of Law Vol. 1 No. 3 (2023) ]]>
Publisher : <![CDATA[Yayasan Pendidikan Islam Daarut Thufulah ]]>
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DOI: 10.55849/rjl.v1i3.371
<![CDATA[Background. The filing of a case with the court must be done by a person who is legally competent and has legal standing for the case being filed. This legal capacity is related to the age of majority or maturity, as regulated in Article 330 BW. Purpose. This study aims to analyze the legal competence in an application for dispensation of marriage submitted by the bride-to-be herself as the applicant. This research uses a qualitative method with a descriptive analysis approach. Method. The type of research used is empirical normative legal research (applied legal research). This research uses secondary data with documentation data collection techniques. The document used in this research is the Decision of the Purwodadi Religious Court Number 198/Pdt.P/2018/PA.Pwd. The data analysis technique in this research is content analysis technique. Results. From this study, it was found that although in decision number 198/Pdt.P/2018/PA.Pwd the child can act as an applicant in a marriage dispensation case, Article 6 of Perma Number 5 of 2019 concerning Guidelines for Adjudicating Marriage Dispensation Applications has closed this opportunity so that when a child who is getting married is not old enough and does not have a parent or guardian, he cannot apply for marriage dispensation to the court. Conclusion. Based on the results of the above research, it can be concluded that civil legal capacity means a person's ability to perform legal acts and therefore be accountable for the legal consequences.]]>
<![CDATA[EFEKTIVITAS UNDANG-UNDANG NOMOR 3 TAHUN 2006 TENTANG PERADILAN AGAMA TERHADAP KESIAPAN PENGADILAN AGAMA TULANG BAWANG MENANGANI PERKARA EKONOMI SYARI’AH ]]>
<![CDATA[Khasanah, Mita]]>;
<![CDATA[Chintya, Aprina]]>
<![CDATA[ Nurani Vol 17 No 1 (2017): Nurani: jurnal kajian syari'ah dan masyarakat ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/nurani.v17i1.1350
<![CDATA[Since the appearance of the law No. 3 of 2006 on the Religious Courts twelve years ago, the Religious Courts Tulang Bawang have done a lot of efforts in the face of economic matters of Shariah, including the preparation of the competence of judges in sharia economic settlement to the case, given the judge in the Religious always transferred from one court to another court. This study seeks the effectiveness of Law No. 3 of 2006 on religious court of the readiness of the Religious Courts dealing with cases of economic Tulang Bawang Shari'ah. This is a descriptive field research. Datacollection techniques in this study were interviews and documentation. After the data were obtained, the data were then analyzed inductively. Based on the results of the study, Law No. 3 of 2006 on the Religious Courts has been effective in preparing readiness of Tulang Bawang Religious Courts dealing with cases of Shari'ah economic disputes.This is evidence from the judges in the Religious Tulang Bawang who always participated in the seminar, diktat and training in order to enhance the competence of the judges in resolving the case in religious courts. And these are continuesly done by Religious Courts Tulang Bawang because; there is always a judge who comes in and out of themutation of the religious courts.]]>
<![CDATA[The Urgency of Arabic for Religious Court Judges in Indonesia ]]>
<![CDATA[Chintya, Aprina]]>;
<![CDATA[Adila, Rasikh]]>
<![CDATA[ Tanwir Arabiyyah: Arabic as Foreign Language Journal Vol 2, No 2 Desember (2022) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Sumatera Barat ]]>
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DOI: 10.31869/aflj.v2i2.3201
<![CDATA[As a judicial institution based on Islamic law, the religious court is a special court which is only authorized in certain areas of civil, not including the criminal field (except Aceh province) for Moslems. Therefore, Islamic law and Arabic language should become a daily routine for judges. This study was designed to gain an in-depth understanding of Arabic urgency for religious court judges in Indonesia and how those language skill affect the duties and responsibilities of religious court judges. Arabic plays an important role in the religious court because Arabic is the language of the Holy Quran and other Islamic laws. The judges considered Arabic very high esteem with most of their duties and responsibilities were inseparable from Arabic. Governments have been offering scholarships and other opportunities for judges who are interested in Arabic studies and Islamic studies in the Middle East.]]>
<![CDATA[Implementasi Asas Hukum Pacta Sunt Survanda dalam Akad Murabahah di BMT Amanah Marga Tiga Lampung Timur ]]>
<![CDATA[Chintya, Aprina]]>;
<![CDATA[Zuliantini, Iiz]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 3 No. 1 June (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v3i1.236
<![CDATA[Salah satu produk pembiayaan yang menjadi unggulan BMT Amanah Marga Tiga Lampung Timur adalah pembiayaan murabahah. Hal ini disebabkan karena pembiayaan ini sangat membantu masyarakat yang ingin memiliki sesuatu tetapi tidak mempunyai modal. Untuk mempermudah anggota dalam melakukan perjanjian maka pihak BMT menggunakan perjanjian baku dalam melakukan perjanjian. Anggota diberikan pilihan untuk tinggal menandatangani atau meninggalkan BMT ketika hendak melakukan akad pembiayaan. Padahal kedua belah pihak hendaknya sama -sama membuat perjanjian dan melakukan negosiasi, karena perjanjian yang dibuat tersebut akan berlaku bagi pihak-pihak yang membuatnya. Penelitian ini bertujuan untuk memaparkan implementasi asas hukum pacta sunt servanda dalam akad murabahah di BMT Amanah Marga Tiga Lampung Timur. Penelitian ini adalah penelitian lapangan yang bersifat deskriptif. Teknik pengumpulan data dalam penelitian ini menggunakan teknik pengumpulan data observasi, wawancara (interview) dan dokumentasi. Semua data-data yang diperoleh kemudian dianalisis secara deduktif. Hasil penelitian menunjukkan bahwa BMT Amanah Marga Tiga Lampung Timur telah mengimplementasikan asas pacta sunt servanda dalam akad murabahah meskipun akad tersebut telah dibuat dan dituangkan dalam bentuk perjanjian baku yang telah disiapkan oleh pihak BMT. Hal ini dikarenakan, sebelum anggota menandatangani isi kontrak dalam akad murabahah tersebut, ia akan ditanyakan oleh pihak BMT apakah mau menerima atau tidak isi yang ada dalam akad murabahah tersebut.]]>
<![CDATA[LIFETIME WARRANTY DALAM JUAL BELI DITINJAU DARI PERSPEKTIF HUKUM EKONOMI SYARI’AH ]]>
<![CDATA[Murdiana, Elfa]]>;
<![CDATA[Chintya, Aprina]]>
<![CDATA[ Istinbath : Jurnal Hukum Vol 14 No 2 (2017): Istinbath Jurnal Hukum ]]>
Publisher : <![CDATA[Faculty of Sharia, Institut Agama Islam Negeri (IAIN) Metro, Lampung, Indonesia. ]]>
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DOI: 10.32332/istinbath.v14i2.944
<![CDATA[Oleh: Elfa Murdiana, M.Hum dan Aprina Chintya, SH. Abstrak Lifetime warranty adalah salah satu keunggulan tersendiri bagi suatu produk. Hal ini dikarenakan konsumen dapat menukar produk Lifetime warranty dengan yang baru apabila produk tersebut mengalami kerusakan. Ini memberikan keyakinan kepada konsumen bahwa produk yang ditawarkan benar-benar produk yang berkualitas baik dan memberikan kepuasan terhadap konsumen atas produk yang diberikan. Penelitian ini bertujuan untuk memaparkan lifetime warranty ditinjau dari perspektif hukum ekonomi syari’ah. Berdasarkan hasil analisis yang telah dilakukan bahwa lifetime warranty memiliki relevansi dengan khiyar aib. Ini bisa dilihat dari prinsip-prinsip yang ada dalam lifetime warranty yang sama dengan yang ada dalam khiyar aib. Prinsip-prinsip ini diantaranya adalah prinsip ar-Rhidha, persaingan sehat, kejujuran, keterbukaan dan keadilan. Semua prinsip tersebut juga sesuai dan tidak ada yang bertentangan dengan prinsip-prinsip khiyar aib yang ada dalam hukum ekonomi syari’ah. Abstrac Lifetime warranty is one of its own advantages for a product. This is because consumers can trade Lifetime warranty products with new ones if the product is damaged. This gives consumers confidence that the products offered are truly good quality products and provide satisfaction to the consumers for the products provided. This study aims to describe the lifetime warranty from the perspective of sharia economic law. Based on the analysis that has been done that lifetime warranty has relevance to khiyar disgrace. This can be seen from the principles that exist in the same lifetime warranty that exist in khiyar disgrace. These principles include the principles of ar-Rhidha, fair competition, honesty, openness and justice. All these principles are also appropriate and nothing contradicts the khiyar disgrace principles that exist in Shariah economic law]]>
<![CDATA[Interpretasi Hakim Pengadilan Agama di Riau tentang Konsep Nusyuz dalam Perkawinan ]]>
<![CDATA[Chintya, Aprina]]>
<![CDATA[ Tapis: Jurnal Penelitian Ilmiah Vol 2 No 2 (2018): Tapis : Jurnal Penelitin Ilmiah ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat of Universitas Islam Negeri Jurai Siwo Lampung ]]>
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DOI: 10.32332/tapis.v2i2.1158
<![CDATA[Divorce is the cause of marriage breakdown according to the Islamic and Consitutional Law No. 1 of 1974 about marriage. When there is a marriage, the husband and wife both bear the rights and duties that must be fulfilled in order to build a sakinnah, mawaddah and rahmah family. When thay cannot execute their duties, it can be categorized as Nusyuz. The concept of Nusyuz is still very general and has various interpretation, depending on judge's views of who handles divorce cases in religious courts. It induces differences in defining and categorizing nusyuz among judges. This field research was conducted to discover judges' opinions at Riau religious court about the concept of nusyuz and what actions considered to be nusyuz. Observation and interview were employed to collect the data from judges and litigants purposively by using the socio-legal approach. The results of this research showed that Nusyuz means an act of wife which consciously disobey her obligation to her husband. In determining nusyuz, the judges also examined the action consideration.]]>
