TINDAK PIDANA EKONOMI DALAM FIKIH PIDANA ISLAM

This article aims to answer the economic criminal sanctions in Islamic criminal jurisprudence. Islamic law has regulated criminal acts that are clear and described in the field of jinayah. However, it is necessary to specifically classify economic criminal sanctions. This research uses literature research with content analysis techniques in examining the development of economic crimes in Islamic criminal jurisprudence. The results showed that the arrangement of the fingers was clearly regulated through texts which were called hudud and outside texts which were categorized as ta'zir. This classification is based on whether there are sanctions provisions in the text. Economic crimes in fiqh jinayah are grouped: economic crimes in the hudud category, namely sariqah or robbery, and hirabah or robbery. Second, ta'zir economic crimes, namely corruption, money laundering, smuggling, counter­feiting, fraud, and environmental pollution, the sanctions are given to the level of benefit and ulil amri

Akibat Hukum Perjanjian Penyelesaian Sengketa Perbankan Syariah (Kajian Terhadap Klausula Pilihan Forum Penyelesaian Sengketa Di Pengadilan Negeri)

This research examines the legal consequences of the choice of forum clause for resolving Sharia banking disputes in the general court in the agreement made by the parties. Prior to the issuance of Constitutional Court Decision Number 93/PUU-X/2012, the parties could determine the clause of choice of forum for resolving banking disputes by litigation through the district court. The research objectives examine 1) the authority of religious courts in adjudicating and resolving Sharia banking disputes before the issuance of Constitutional Court Decision Number 93/PUU-X/2012; and 2) the legal consequences of the choice of forum for resolving Sharia banking disputes in the district court in the agreement before the issuance of Constitutional Court Decision Number 93/PUU-X/2012. This type of doctrinal research uses a conceptual approach and legislation. The technique of analyzing research materials uses a prescriptive approach with the aim of providing arguments for the results of research that has been done. This research concludes that: 1) the choice of forum clause for resolving Sharia banking disputes before the issuance of Constitutional Court Decision Number 93/PUU-X/2012, cannot override the legal provisions related to the absolute competence of religious courts; 2) the legal consequences of the lawsuit for Sharia banking disputes through the district court, either before or after the issuance of Constitutional Court Decision Number 93/PUU-X/2012, the decision on the case must be declared unacceptable (niet ontvankelijke verklaard). Penelitian ini mengkaji akibat hukum klausula pilihan forum penyelesaian sengketa perbankan syariah di peradilan umum dalam perjanjian yang dibuat para pihak. Sebelum keluarnya putusan MK Nomor 93/PUU-X/2012, para pihak dapat menentukan klausula pilihan forum penyelesaian sengketa perbankan secara litigasi melalui pengadilan negeri. Tujuan penelitian mengkaji: 1) kewenangan pengadilan agama dalam mengadili dan menyelesaikan sengketa perbankan syariah sebelum keluarnya putusan MK Nomor 93/PUU-X/2012; dan 2) akibat hukum pilihan forum penyelesaian sengketa perbankan syariah di pengadilan negeri dalam perjanjian sebelum adanya putusan MK Nomor 93/PUU-X/2012. Jenis penelitian doktrinal dengan menggunakan pendekatan konseptual, dan peraturan perundang-undangan. Teknik analisis bahan penelitian menggunakan pendekatan preskriptif dengan tujuan untuk memberikan argumentasi terhadap hasil penelitian yang telah dilakukan. Penelitian ini menyimpulkan bahwa: 1) klausula pilihan forum penyelesaian sengketa perbankan syariah sebelum keluarnya putusan MK Nomor 93/PUU-X/2012, tidak dapat mengesampingkan ketentuan hukum terkait dengan kompetensi absolut pengadilan agama; 2) akibat hukum gugatan sengketa perbankan syariah melalui pengadilan negeri, baik sebelum atau setelah keluarnya putusan MK Nomor 93/PUU-X/2012, maka putusan atas perkara tersebut harus dinyatakan tidak dapat diterima (niet ontvankelijke verklaard)

VALIDITAS HADIS TIDAK ADA KISAS BAGI ORANG TUA YANG MEMBUNUH ANAKNYA

Abstract: One of mawâniʿ al-qishâsh is that victims are part of the perpetrators. That is, parents who kill their children can not be sanctioned qishâsh. This is based on the hadith of the Prophet which states that, "lâ yuqâd al-wâlid bi waladihî" and "anta wa mâluk li abîka". This opinion is held by Abû Hanîfah, al-Syâfiʿî, and Ahmad ibn Hanbal. This study aims to determine the validity of the first hadith which is used as a basis so that it can be a guideline whether the hadith is acceptable or not. The method used is the takhrîj method. The results showed that the hadith had a variety of matan who were narrated by at least seven mudawwin. This shows that the hadith is narrated in meaning rather than lafaz. There are at least eleven lanes of the shilshilah sanad found, but none of them have the quality of shahîh because there are weaknesses in each of the lane of the sanad. Therefore, if seen from the validity requirements of the hadith, the value of the hadith is weak.Abstrak: Salah satu penghalang sanksi kisas adalah korban merupakan bagian dari pelaku, maksudnya, orang tua yang membunuh anaknya tidak dapat dikenai sanksi kisas. Hal ini didasarkan atas hadis dari Nabi saw yang menyatakan bahwa, “lâ yuqâd al-wâlid bi waladihî” dan “anta wa mâluk li abîka”. Pendapat ini dipegang oleh Abû Hanîfah, al-Syâfiʿî, dan Ahmad ibn Hanbal. Penelitian ini bertujuan untuk mengetahui validitas hadis pertama yang dijadikan landasan sehingga dapat menjadi pegangan apakah hadis tersebut dapat diterima atau tidak. Metode yang digunakan adalah metode takhrîj. Hasil penelitian menunjukkan bahwa hadis tersebut memilik redaksi yang beragam yang diriwayatkan setidaknya oleh tujuh mudawwin. Ini menunjukkan bahwa hadis tersebut diriwayatkan secara makna bukan lafaz. Setidaknya ada sebelas jalur silsilah sanad yang ditemukan, namun semuanya tidak ada yang memiliki kualitas shahîh karena pada setiap jalur silsilah sanadnya ada kelemahan. Oleh karena itu, jika dilihat dari persyaratan kesahihan hadis, maka hadis tersebut nilainya lemah.