JURISDICTIE Jurnal Hukum dan Syariah
Jurisdictie (print ISSN 2086-7549, online ISSN 2528-3383) is peer-reviewed national journal published biannually by the Law of Bisnis Syariah Program, State Islamic University (UIN) of Maulana Malik Ibrahim Malang.
The journal puts emphasis on aspects related to economics and business law which are integrated to Islamic Law in an Indonesian context and globalisation context. The languages used in this journal are Indonesia, English and Arabic.
Articles
214 Documents
<![CDATA[KONSEP PEMASARAN DALAM PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Fathoni, Muhammad Anwar]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol. 9, No. 1 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v9i1.5135
<![CDATA[The purpose of this paper is to examine the concept of marketing in the perspective of Islam according to Islamic economic experts. This is a library research with descriptive qualitative approach. The data is in the form of references related to the topic. It is then analyzed qualitatively by data reduction, data presentation, and drawing conclusion. The result shows that the concept of Islamic marketing still depends on the concept of conventional marketing, where Islamic marketing is only used as a marketing tool. Hence, the opportunity to study deeply about the concept of Islamic marketing is still possible to do.]]>
<![CDATA[PERKEMBANGAN PERJANJIAN DALAM PRAKTIK PERDAGANGAN (PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF) ]]>
<![CDATA[Cindawati, Cindawati]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol 7, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v7i2.3717
<![CDATA[Agreement in human life to protect the rights and obligations are balanced. Differences in Islamic Law Perspective: Halal, agreed, able, without coercion, consent and Qobul. While the perspective of Positive Law: agree, capable, certain things, certain circumstances in accordance with Article 1320 of the Civil Code. The equation embracing principle of freedom of contract (al-Hurriyah) Islamic law is based on freedom of contract and volunteerism of each of the parties to a transaction (Q.S.An-Nisa ', 29). Give freedom to every person doing contract as desired, specify its legal consequences are religious teachings. The development of standard agreements in practice must be based on Sharia Principles provide benefits both parties, within the limits of lawful and unlawful, and the limits of public order and contract law, the provisions of Islamic law which is original. Perspective Positive Law: Principles embraced Open, gives the broadest freedom has entered into agreements contain anything, does not violate public order and morality. Rapid trade development followed the model "Standard Agreement". Business actors prepare raw clauses in the Agreement and can be accepted by the community. Raw agreements as a form of efficiency, the parties benefit and advantage to both parties.]]>
<![CDATA[Politik Hukum Perundang-Undangan Pasar Modal Syariah di Indonesia ]]>
<![CDATA[Adirianto, Adirianto]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol 6, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v6i2.4107
<![CDATA[This article aims to describe how the policy formation of Islamic Capital Market Law in Indonesia. This article is based on research using the normative approach to law (statute approach) and the conceptual approach (conceptual approach). The results of the discussion of this article shows that the formation of Law No. 8 of 1995 on Capital Market from the approach used in the Draft Law on Capital Market is divided into two, namely the Institutional Approach and Approach Activities. From that approach then can the problem to design the Law on Capital Market that have been showcased in the Problem Inventory List (DIM) to conduct further discussion process in the Establishment Act Concerning the Capital Market. Other factors are reflected in very strong sociological aspects of coverage that would pihakpihak governed by this Law which covers all players in the capital market, which is any party that has an interest in the activity modal an outlets and public companies.Artikel ini bertujuan mendeskripsikan bagaimana kebijakan pembentukan Undang-undang Pasar Modal Syariah di Indonesia. Artikel ini berdasarkan penelitian normatif dengan menggunakan pendekatan perundang-undangan (statute approach) dan pendekatan konseptual (conceptual approach). Hasil pembahasan artikel ini menunjukkan bahwa terbentuknya Undang-Undang No. 8 Tahun 1995 tentang Pasar Modal dari pendekatan yang digunakan dalam Rancangan Undang-undang tentang Pasar Modal dibagi dua, yaitu Pendekatan Kelembagaan dan Pendekatan Aktivitas. Dari pendekatan itu maka di dapat masalah untuk merancang Undang-Undang tentang Pasar Modal yang sudah di tuangkan dalam Daftar Inventarisasi Masalah (DIM) untuk melakukan Proses Pembahasan selanjutnya dalam Pembentukan Undang-Undang Tentang Pasar Modal. Faktor lainnya secara aspek sosiologisnya tercermin sangat kuat dari cakupan pihakpihak yang kelak diatur oleh Undang-Undang ini yang mencakup seluruh pelaku Pasar Modal, yaitu setiap pihak yang mempunyai kepentingan dengan aktivitas kepasar modalan dan perusahaan publik.]]>
<![CDATA[KAJIAN PLAGIARISME: Studi Perbandingan Hukum Islam dan Hukum Positif di Indonesia ]]>
<![CDATA[Alfarisi, Usman]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol. 9, No. 1 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v9i1.5134
<![CDATA[Allah swt blesses human on earth by giving them mind. However, not every human is willing to think. In the field of education, laziness often leads to plagiarism that violates the copyright and is against the norms of Islamic law and sharia purposes (Maqashid al Syari'ah). This study aims to review plagiarism in Indonesian and Islamic laws as well as its sanction. This is a normative research with qualitative approach. The data were obtained through the documentation. The study indicates that Indonesian and Islamic laws are on the same line judging plagiarism. Both laws agree that it is the act of criminal that is harmful to other people. Coping with that, the doer is punished with administrative sanction, paying fine, or putting in prison. In Islam, plagiarism is not included in hudud or qishash, thus ta’zir is seen proper to punish the doer. It is done by giving them warning, paying fine, sending in to prison, or other sanctions decided by the man of power. To sum up, the regulation about plagiarism in Indonesia is not against Islamic law.]]>
<![CDATA[Efektivitas Sistem Self Assessment dalam Pajak Penghasilan di Kantor Pelayanan Pajak Pratama Batu ]]>
<![CDATA[Zaimah, Toyyibatuz]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol 7, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v7i1.3678
<![CDATA[In the implementation of this system of self assessment, Taxpayers entrusted to count, make their own calculation of tax payable, aftr that deposit and then report to the tax offi. Along with the development of legislation, then in 2013 the PP No. 46 Year 2013. With the passing of PP 46 Year 2013 is expected to provide facilities for the society of UKM that become taxpayers in calculating the amount of tax payable. In addition, to assist the role KPP Pratama Batu in the discipline the perpetrators of UKM Batu thus increasing compliance of the businesses of UKM in paying taxes. However, the regulation of negative response by the taxpayer UKM because it is considered highly detrimental to the taxpayer.Agree-Disagree that occurs between the government and the taxpayer had impacted negatively on the implementation of the regulation, so in this study will be assessed the fist, the implementation of the system of self assessment in income tax on KPP Pratama Batu. Second, the constraints faced KPP Pratama Batu in the implementation of self-assessment. Thrd, the implementation of self-assessment system is reviewed based on the principle of al-amanah and principle of ash-shidqu.]]>
<![CDATA[KEDUDUKAN ADVOKAT DALAM PASAL 5 UNDANG-UNDANG NOMOR 18 TAHUN 2003 TENTANG ADVOKAT PERSPEKTIF HUKUM ]]>
<![CDATA[Umam, Adib Khoirul]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol 5, No 2 (2014) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v5i2.4019
<![CDATA[This study aims to determine how Islam views which in this case is limited only four schools of opinion about the position of an advocate as law enforcement. In Islam indeed advocates known as providers of legal bantuah namely Hakam, mufti and mashalih alaih that functions similar to advokat.Penelitian function is called normative research with descriptive methods comparative analysis between positive law and Islamic law, namely Law No. 18 2003 and scholarly opinion four schools as primary data. Secondary data were taken from books or books that explain the legal theory of primary data. Article 5 of Law No. 18 of 2003 on lawyers has been explained that the position of advocate parallel with other law enforcement such as judges, prosecutors and police. But in fact appear black advocates not to enforce the law but instead became mafias that sell traded equity law. For it will be studied how exactly Islam's view of the position of Advocates with the formulation of the problem sebegai follows, first how the views of Islamic law for the position of advocate in Article 5 of Law No. 18 of 2003 on advocates, who both like where the relevance of Islam's view of the position of advocate in enforcement law in Indonesia. From research conducted authors argue for their refisi against the law number 18 of 2003 on advocates. alignment between advocates and other law enforcement must be followed by the high quality of an advocate and supervision of the performance of lawyers in order to minimize the occurrence of fraud in practice in providing legal aid.Penelitian ini bertujuan untuk mengetahui bagaimana pandangan Islam yang dalam hal ini hanya dibatasi pendapat empat madzhab tentang kedudukan advokat sebagai penegak hukum. Dalam Islam memang advokat dikenal sebagai lembaga pemberi bantuah hukum yaitu hakam, mufti dan mashalih alaih yang secara fungsi hampir sama dengan fungsi advokat. Penelitian ini disebut penelitian normatif dengan metode deskriptif analisis perbandingan antara hukum positif dan hukum Islam, yaitu undang-undang nomor 18 tahun 2003 dan pendapat ulama empat madzhab sebagai data primer. Data sekunder diambil dari kitab-kitab atau buku-buku teori hukum yang menjelaskan tentang data primer. Dari penelitian yang dilakukan penulis berpendapat perlunya adanya refisi terhadap undang-undang nomor 18 tahun 2003 tentang advokat. kesejajaran antara advokat dan penegak hukum lainya harus diikuti dengan tingginya kualitas seorang advokat dan pengawasan terhadap kinerja advokat agar bisa meminimalisir terjadinya penyelewengan dalam praktiknya dalam memberi bantuan hukum.]]>
<![CDATA[Batas Minimal Usia Kawin Perspektif Hakim Pengadilan Agama dan Dosen Psikologi UIN Malang ]]>
<![CDATA[Abdussalam, Nizar]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol 6, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v6i2.4101
<![CDATA[This article aims to determine the minimum age to marry in the view of Malang District Court Judge Religion and the Faculty of Psychology UIN Maulana Malik Ibrahim Malang. Additionally, this article also aims to determine the relevance of the minimum limit of age at marriage that existed at Law No. 1 of 1974 on Marriage to apply today. This research is a field research using qualitative approach. The results of the discussion of this article shows that the Religious Court Judge Malang and Lecturer of Psychology UIN Malang agreed that the existing age limit in the Marriage Act is less suitable to be applied at this time. They would agree if the marriage age limit is raised. It aims to meet the maturity aspect of physical, psychological, and economic. So that domestic life is harmonious, eternal, and happy to be achieved. Artikel ini bertujuan mengetahui batas minimal usia kawin menurut pandangan Hakim Pengadilan Agama Kabupaten Malang dan Dosen Fakultas Psikologi UIN Maulana Malik Ibrahim Malang. Selain itu, artikel ini juga bertujuan mengetahui relevansi batas minimal usia kawin yang ada pada Undang-Undang nomor 1 tahun 1974 tentang Perkawinan untuk diterapkan saat ini. Penelitian ini merupakan penelitian lapangan dengan menggunakan pendekatan kualitatif. Hasil pembahasan artikel ini menunjukkan bahwa Hakim Pengadilan Agama Kabupaten Malang dan Dosen Psikologi UIN Malang sepakat bahwa batasan usia yang ada pada UndangUndang Perkawinan kurang sesuai untuk diterapkan saat ini. Mereka lebih sepakat jika batasan usia perkawinan dinaikkan. Hal ini bertujuan untuk memenuhi aspek kematangan fisik, psikis, maupun ekonomi. Sehingga kehidupan rumah tangga yang harmonis, kekal, dan bahagia dapat tercapai.]]>
<![CDATA[HAK TENAGA KERJA DALAM PROSES KEPAILITAN PERSPEKTIF HUKUM Islam (Studi Analisis Undang-Undang N0. 13 Tahun 2003 Tentang Ketenagakerjaan) ]]>
<![CDATA[Yuswalina, Yuswalina]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol. 8, No. 2 (2017) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v8i2.4451
<![CDATA[Bankruptcy has effect for all creditors, labor is no exception. settlement of property the debtor to the creditor in the event of the debtor is declared bankrupt will depend largely on the position of the creditors. The position of labor creditor’s preferred placed as having special privileges, which will get the first in bankruptcy. However, the property the debtor in bankruptcy is sometimes not enough to pay off all his debts bills including salaries and severance to labor as a preferred creditor. Therefore the author will examine these issues by formulating two problems namely: How the completion of labor rights in the process of bankruptcy according to law No. 13 of 2003 On Labor and How do the views of Islamic law on the settlement of the labor rights in the process of bankruptcy. The conclusions is in compliance because Islamic law already gives privileges in the fulfillment of their rights. but still need to revise several sections to make the provisions of the law in the Undangg more robust in protecting labor rights in the process of bankruptcy and the Government should establish a policy to provide concrete guarantees and protection of the rights of labour or labour in the event of bankruptcy.Kepailitan berlaku bagi semua kreditur, tenaga kerja tidak terkecuali. penyelesaian harta benda debitur kepada kreditur dalam hal debitur dinyatakan pailit akan sangat tergantung pada posisi kreditor. Posisi kreditur tenaga kerja harus ditempatkan sebagai kreditur yang memiliki hak istimewa, yang akan di utamakan dalam kepailitan. Namun, aset debitur dalam kepailitan terkadang tidak cukup untuk melunasi seluruh tagihan hutangnya termasuk gaji dan pesangon terhadap tenaga kerja sebagai kreditur pilihan. Oleh karena itu penulis akan meneliti masalah ini dengan merumuskan dua masalah yaitu: Bagaimana penyelesaian hak-hak buruh dalam proses kepailitan menurut undang-undang No. 13 tahun 2003 Tentang Ketenagakerjaan dan Bagaimana pandangan hukum Islam tentang penyelesaian hak-hak buruh di proses kepailitan menurut UU No. 13 Tahun 2003 tentang Ketenagakerjaan. Kesimpulan dari penelitian ini dalam undang-undang umum No. 13 tahun 2003 tentang Ketenagakerjaan sudah sesuai karena hukum Islam telah memberikan hak istimewa dalam pemenuhan hak-hak mereka. Namun masih perlu merevisi beberapa bagian untuk membuat ketentuan undang-undang di Undangg lebih kuat dalam melindungi hak-hak buruh dalam proses kepailitan dan Pemerintah harus menetapkan kebijakan untuk memberikan jaminan dan perlindungan konkret hak-hak buruh atau tenaga kerja di bidang peristiwa kepailitan.]]>
<![CDATA[PELAKSANAAN TRADISI BASASULUH SUKU BANJAR PERSPEKTIF KONSEPSI KHITBAH SAYYID SABIQ (Studi di Desa Awang Bangkal Barat Kecamatan Karang Intan Kabupaten Banjar Kalimantan Selatan) ]]>
<![CDATA[Saputra, Logista Deny]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol 5, No 2 (2014) ]]>
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DOI: 10.18860/j.v5i2.4014
<![CDATA[The discussion in this paper concentrates on Tradition Basasuluh contained in Banjar Tribe. In this tradition, there are some steps being taken by men that if the review of the concept of Sayyid Khitbah Sabiq have conformity and non-conformity, so need assessment and description of the implementation of Tradition Basasuluh Banjar tribe in terms of the concept of Sayyid Khitbah Sabiq. This research is an empirical study with a qualitative descriptive approach, and analyzed using the concept of Sayyid Khitbah Sabiq. The results of the analysis concluded that men should do Bacarian Tatuha Kampung, Bapara and Tuntung Pandang. Stages are not in accordance with the concept of Sayyid Khitbah Sabiq is Bacarian Tatuha Kampung and Tuntung Pandang, and appropriate is the stage Bapara. In accordance with the concept stage Bapara Khitbah Sayyid Sabiq because the essence of the thing is to know the condition and status of women desired men, well with intermediaries and direct others to ask themselves. Stages Bacarian Tatuha Kampung and Tuntung Pandang incompatible with the concept of Khitbah Sayyid Sabiq, because there is no essence of ease in these stages, while the concept of Khitbah Sayyid Sabiq facilitate ease in implementation Khitbah.Pembahasan dalam tulisan ini berkonsentrasi pada Tradisi Basasuluh yang terdapat di Suku Banjar. Dalam tradisi tersebut terdapat beberapa tahapan yang dilakukan oleh laki-laki yang jika ditinjau dari konsep Khitbah Sayyid Sabiq memiliki kesesuaian dan ketidaksesuaian, sehingga perlu pengkajian dan pendeskripsian pelaksanaan Tradisi Basasuluh Suku Banjar ditinjau dari konsep Khitbah Sayyid Sabiq. Jenis penelitian ini adalah empiris dengan pendekatan deskriptif kualitatif, dan dianalisis menggunakan konsep Khitbah Sayyid Sabiq. Hasil analisis menyimpulkan bahwa pihak laki-laki harus melakukan Bacarian Tatuha Kampung, Bapara dan Tuntung Pandang. Tahapan yang tidak sesuai dengan konsep Khitbah Sayyid Sabiq adalah Bacarian Tatuha Kampung dan Tuntung Pandang, dan yang sesuai adalah tahapan Bapara. Pada tahapan Bapara sesuai dengan konsep Khitbah Sayyid Sabiq, sebab esensi hal tersebut adalah ingin mengetahui kondisi dan status dari perempuan yang diinginkan laki-laki, baik dengan perantara orang lain maupun langsung menanyakan sendiri. Tahapan Bacarian Tatuha Kampung dan Tuntung Pandang tidak sesuai dengan konsep Khitbah Sayyid Sabiq, sebab tidak ada esensi kemudahan dalam kedua tahapan tersebut, sedangkan konsep Khitbah Sayyid Sabiq mengutamakan kemudahan dalam pelaksanaan Khitbah.]]>
<![CDATA[Relasi Zakat dan Pajak: Studi Kasus Badan Amil Zakat Nasional Kabupaten Malang dan Kantor Pelayanan Pajak Pratama Kepanjen Malang ]]>
<![CDATA[Salamah, Siti Umus]]>
<![CDATA[ Jurisdictie: Jurnal Hukum dan Syariah Jurisdictie: Vol 6, No 1 (2015) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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DOI: 10.18860/j.v6i1.4087
<![CDATA[This article aims to describe the differences in Act No. 38 of 1999 and Act No. 23 of 2011 and explain the relation zakat and tax after the enactment of Law No. 23 of 2011 in the district of Malang. Based on the above study it can be concluded that there are some differences between the Act No. 38 of 1999 and Act No. 23 of 2011 as a centralized power management of zakat, which is rigid in Indian conditions amil zakat institutions, as well as criminal penalties for managers who violate the provisions of the law. Zakat Management Act while recognizing the new zakat and tax relations. This was followed up administratively by BAZNAS Malang and the Tax Office Pratama Malang. Nonetheless, the public interest to use as the basis of proof of payment of zakat tax deduction has not been significant in the district of Malang.Artikel ini bertujuan mendeskripsikan perbedaan Undang-Undang No. 38 Tahun 1999 dan Undang-Undang No. 23 Tahun 2011 serta menjelaskan relasi zakat dan pajak pasca berlakunya Undang-Undang No. 23 Tahun 2011 di wilayah Kabupaten Malang. Berdasarkan kajian di atas dapat disimpulkan bahwa ada beberapa perbedaan antara Undang-Undang No. 38 Tahun 1999 dan Undang-Undang No. 23 Tahun 2011 seperti sentralisasi yang kekuasaan pengelolaan zakat, syarat yang rigid dalam pendian lembaga amil zakat, serta adanya sanksi pidana bagi pengelola yang melanggar ketentuan undang-undang. Undang-Undang Pengelolaan Zakat yang baru tetap mengakui relasi zakat dan pajak. Hal ini ditindaklanjuti secara administratif oleh BAZNAS Kabupaten Malang dan Kantor Pelayanan Pajak Pratama Kabupaten Malang. Meskipun demikian, animo masyarakat menggunakan bukti pembayaran zakat sebagai dasar pengurang pajak belum signifikan di wilayah Kabupaten Malang.]]>
