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PERKEMBANGAN HUKUM PERDATA ISLAM DI INDONESIA (ASPEK PERKAWINAN DAN KEWARISAN ) Suadi, Amran
Jurnal Yuridis Vol 2, No 1 (2015): Jurnal Yuridis
Publisher : Fakultas Hukum Universitas Pembangunan Nasional "Veteran" Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (463.874 KB) | DOI: 10.35586/.v2i1.155

Abstract

This paper discusses the development of Islamic civil law in Indonesia restricted regarding aspects of marriage and inheritance. Discussion of developments means in Islamic civil law in the reform era, either already in the form of implementation or as ideas. These developments can be seen on various topics of discourse and implementations are carried out in Indonesia as a discussion of children born out of wedlock, the legal registration of marriages , polygamous regulation, wasiah wajibah, replacement in inheritence and other issues regarding Islamic law in marriage and inheritance in Indonesia
THE ROLE OF RELIGIOUS COURT IN ISLAMIC LAW REFORM IN INDONESIA Amran Suadi
Asy-Syari'ah Vol 21, No 2 (2019): Asy-Syari'ah
Publisher : Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/as.v21i2.5821

Abstract

Abstract: Law, including Islamic law, will evolve with the changes of time, place, situation and tradition. New social problems grow gradually and pose challenges to Islamic law. Reconstruction and reform are inevitable for Islamic law to respond to the current issues. The Islamic law reforms in Indonesia performed through legal enactment, legal opinion (fatwa), and the Religious Courts decisions. New formula for Islamic law in addressing contemporary issues can be built through three processes: conservation, innovation process, and creation. The Supreme Court of the Republic of Indonesia fully supports the development of Islamic law in Indonesia. The reform of Islamic law by the Supreme Court has been carried out through several instruments, such as the issuance of Perma and SEMA, agreement among justices within the Chamber of the Religious Courts, and creation of jurisprudence.Abstrak: Hukum, termasuk hukum Islam, akan berubah seiring dengan perubahan waktu, tempat, situasi dan tradisi. Masalah sosial baru yang tumbuh secara bertahap tumbuh dan menimbulkan tantangan bagi hukum Islam. Rekonstruksi dan reformasi tidak dapat dihindarkan agar hukum Islam merespons masalah saat ini. Ada tiga tipologi reformasi hukum Islam di Indonesia yang dilakukan melalui pengesahan hukum, pendapat hukum (fatwa), dan keputusan pengadilan dari keputusan Pengadilan Agama. Formula baru untuk hukum Islam dalam menangani masalah kontemporer dapat dibangun berdasarkan tiga proses: proses konservasi, proses inovasi, dan proses penciptaan. Mahkamah Agung Republik Indonesia sepenuhnya mendukung pengem­bangan hukum Islam di Indonesia. Reformasi hukum Islam oleh Mahkamah Agung telah dilakukan melalui beberapa instrumen, seperti penerbitan Perma dan SEMA, kesepakatan di antara para hakim di Kamar Pengadilan Agama, dan penciptaan yurisprudensi yang diambil dari kasasi.
Peran Peradilan Agama dalam Penyelesaian Sengketa Ekonomi Syariah dan Implikasinya Terhadap Pembangunan Nasional Amran Suadi
Proceedings Series on Social Sciences & Humanities Vol. 5 (2022): Proceedings of Sharia Economic Law Faculty of Islamic Religion Universitas Muhammadiy
Publisher : UM Purwokerto Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30595/pssh.v5i.418

Abstract

Peran Peradilan Agama dalam Penyelesaian Sengketa Ekonomi Syariah dan Implikasinya Terhadap Pembangunan Nasional
The Role of Witness and Victim Protection Institutions in Fulfilling the Restitution Rights of Children Victims of Sexual Violence Crimes Susandhi Sukatma; Tofik Yanuar Chandra; Amran Suadi
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 5, No 3 (2022): Budapest International Research and Critics Institute August
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v5i3.6594

Abstract

The presence of the Witness and Victim Protection Agency as an institution that overcomes protection for Witnesses and Victims, at least provides fresh air for residents, especially children who face victims of intimate violence. It is intended as an effort to vent rights and provide encouragement to share comfort with witnesses and or victims that must be carried out by the LPSK or other institutions in accordance with the determination of this law. Looking at the meaning of the contribution of witnesses and or victims in making clear the issue of crimes to the importance of providing protection to witnesses and victims. There are also objectives that have been achieved in this preparation, namely to recognize and analyze the restitution rights of children victims of intimate violence crimes in crime law in Indonesia and to recognize and analyze the contribution of witness and victim protection institutions that act like state institutions that have the right to vent the restitution rights of children victims of intimate violence crimes in Indonesia. The research procedures used are normative juridical, with the approach of legislation, abstracts, problems, analysis of legal material used is qualitative. The results of the research prove that the basis for submitting restitution to children’s victims of intimate violence crimes has been regulated in Law No. 35 of 2014 concerning Child Protection and regulations regarding the method of applying retitution have also been regulated in Ruling Regulation No. 43 of 2017. This regulation on restitution was made to make it easier for the victim's child to plead for loss to the perpetrator of the crime of intimate violence. The method of applying restitution for victims of intimate violence crimes can be tried simultaneously by means of crimes, especially since it can be initiated from an early investigation submitted through the Witness and Victim Protection Agency (LPSK).
PROTECTION OF WOMEN'S AND CHILDREN'S RIGHTS BASED ON SYSTEM INTERCONNECTION: A New Paradigm of Execution of Women and Children's Rights after Divorce Amran Suadi
Jurnal Hukum dan Peradilan Vol 11, No 3 (2022)
Publisher : Puslitbang Hukum dan Peradilan Mahkamah Agung RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25216/jhp.11.3.2022.499-522

Abstract

The implementation of post-divorce decisions in the religious court demands great attention because the system for implementing decisions in divorce cases still needs to be stronger. The cost of executing the decision is not commensurate with the nominal (the ex-husband must pay “the obligation” to his ex-wife). As a result, court decisions become “useless”, which are only authoritative in writing but weak in implementation. Through this paper, the author wants to explain a new concept related to the fulfillment of the rights of women and children after divorce based on an interconnected system so that post-divorce women and children are guaranteed their fulfillment of rights without going through the process of execution in court. This research is normative research through a statutory approach and a conceptual approach. This research shows that ensuring the women's and children's rights fulfillment requires an interconnected system. Courts must involve non-judicial institutions in an integrated manner following their respective authorities. This new framework makes institutions outside the judiciary as external partners in implementing single identity-based court decisions.
Preference of Non-litigation Procedures through Alternative Dispute Resolution in the Settlement of Sharia Economic Disputes Amran Suadi
Lex Publica Vol. 5 No. 2 (2018)
Publisher : APPTHI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (242.701 KB) | DOI: 10.58829/lp.5.2.2018.1-12

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Besides the settlement of cases through litigation in courts, there is another institution of non-litigation settlements through Alternative Dispute Resolution (ADR). From the normative side, it is clear that alternative dispute resolution is given a wide space to solve disputes between citizens and citizens and the state, especially regarding sharia economic disputes. Law No. 30 of 1999 concerning Arbitration and Alternative Case Resolution regulates dispute resolution outside the Court through Consultation, Negotiation, Mediation, Conciliation, and Expert Assessment. Law No. 30 of 1999 concerning Arbitration and Alternative Dispute Resolution can be said to be the most real and more specific manifestation of the state’s efforts to apply and socialize the institution of peace in sharia business disputes. This law also states that the state gives freedom to the public to resolve their sharia business disputes outside the court, either through consultation, mediation, negotiation, conciliation, or expert judgment. The law is intended to regulate dispute resolution in sharia business disputes outside the court forum by providing the possibility and right for the disputing parties to resolve disputes or differences of opinion between the parties in a forum that is more in line with the parties’ intentions. This forum is expected to accommodate the interests of the disputing parties, especially in terms of sharia economic disputes. Abstrak Cara penyelesaian konflik (perselisihan) antar individu dalam masyarakat selama ini, cenderung lebih banyak dilakukan melalui jalur konvensional yaitu penyelesaian perkara melalui litigasi (pengadilan). Sehingga banyak orang ingin mencari cara lain atau lembaga lain dalam penyelesaian sengketa di luar pengadilan melalui alternatif penyelesaian sengketa. Saat ini penyelesaian sengketa atau konflik sudah mulai bergeser ke penyelesaian non litigasi yang dikenal dengan Alternative Dispute Resolution (ADR). Undang-Undang No. 30 Tahun 1999 tentang Arbitrase dan Alternatif Penyelesaian Perkara mengatur penyelesaian sengketa di luar Pengadilan. yaitu melalui Konsultasi, Negosiasi, Mediasi, Konsiliasi, dan Expert Assessment. Undang-Undang No. 30 Tahun 1999 tentang Arbitrase dan Alternatif Penyelesaian Sengketa dapat dikatakan sebagai wujud paling nyata dan lebih spesifik dari upaya Negara menerapkan dan mensosialisasikan pranata perdamaian dalam sengketa bisnis. Undang-undang ini juga menyatakan bahwa Negara memberikan kebebasan kepada masyarakat untuk menyelesaikan sengketa bisnisnya di luar pengadilan, baik melalui konsultasi, mediasi, negosiasi, konsiliasi, maupun penilaian ahli. Undang-undang dimaksudkan untuk mengatur penyelesaian sengketa di luar forum pengadilan dengan memberikan kemungkinan dan hak bagi para pihak yang berselisih untuk menyelesaikan sengketa atau perbedaan pendapat antara para pihak dalam suatu forum yang lebih sesuai dengan keinginan para pihak. Sebuah forum diharapkan dapat mengakomodir kepentingan para pihak yang bersengketa. Kata kunci: Peradilan Agama, Sengketa Ekonomi Syariah, Non-litigasi, Alternative Dispute Resolution
Judicial Authority and the Role of the Religious Courts in the Settlement of Sharia Economic Disputes Amran Suadi
Lex Publica Vol. 7 No. 2 (2020)
Publisher : APPTHI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (203.887 KB) | DOI: 10.58829/lp.7.2.2020.1-14

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Regulations on the procedures for resolving sharia economic disputes are undeniable. The rapid development of sharia economics requires adequate and holistic regulations. The importance of regulations regarding procedures for resolving sharia economic disputes can also be understood from the notion of sharia economics or what is also known as Islamic economics. Islamic law regulates all human life as a whole. In principle, the settlement of sharia economic disputes is known by two methods. First, litigation settlement is the resolution of legal disputes or conflicts through the courts. Second, non-litigation settlement, which is the settlement of legal problems outside the judicial process. In providing justice for litigants, Religious Court judges are not only required to understand the sharia aspect but also have to understand the politics of economic law because sharia economics is part of national legal politics in general. Sharia economic law deals with two important aspects. The first is business, and the second is sharia law. The judges of the Religious Courts need to understand the political economy in the business world. All contracts will be tested with the conventional fiqh muamalah concept, even though some contracts practiced in Islamic banking currently have several products that are modifications of conventional fiqh concepts mixed with business concepts in the modern world through the epistemological approach of al-maslahah al-mursalah. In order to carry out its role in sharia economic dispute resolution, in line with community demands, the Religious Courts of the Supreme Court of the Republic of Indonesia has increased the human resource preparation program in the sharia economic law. Various efforts continue to be made, from technical guidance activities for religious court judges, certified sharia economic education and training to legal discussions with the theme of sharia economic law. Abstrak Pengaturan mengenai tata cara penyelesaian sengketa ekonomi syariah tidak dapat dipungkiri, perkembangan ekonomi syariah yang pesat dan pesat memerlukan pengaturan yang memadai dan holistik. Pentingnya pengaturan mengenai tata cara penyelesaian sengketa ekonomi syariah juga dapat dipahami dari pengertian ekonomi syariah atau yang juga dikenal dengan ekonomi syariah. Hukum Islam mengatur seluruh kehidupan manusia secara keseluruhan. Pada prinsipnya penyelesaian sengketa ekonomi syariah dikenal dengan dua cara. Pertama, penyelesaian litigasi, yaitu penyelesaian sengketa atau konflik hukum melalui pengadilan. Kedua, penyelesaian non-litigasi, yaitu penyelesaian masalah hukum di luar proses peradilan. Dalam memberikan keadilan bagi para penggugat, hakim Pengadilan Agama tidak hanya dituntut untuk memahami aspek syariah, tetapi juga harus memahami politik hukum ekonomi karena ekonomi syariah merupakan bagian dari politik hukum nasional pada umumnya. Hukum ekonomi syariah berkaitan dengan dua aspek penting. Pertama, aspek bisnis, kedua adalah aspek hukum syariah. Hakim Pengadilan Agama perlu memahami ekonomi politik dalam dunia bisnis. Semua akad akan diuji dengan konsep fiqh muamalah konvensional, meskipun beberapa akad yang dipraktikkan di perbankan syariah saat ini memiliki beberapa produk yang merupakan beberapa modifikasi konsep fiqh konvensional yang dipadukan dengan konsep bisnis di dunia modern melalui pendekatan epistemologi al-maslahah almursalah. Dalam rangka menjalankan perannya di bidang penyelesaian sengketa ekonomi syariah, sejalan dengan tuntutan masyarakat, Peradilan Agama Mahkamah Agung Republik Indonesia telah meningkatkan program penyiapan sumber daya manusia di bidang hukum ekonomi syariah. Berbagai upaya terus dilakukan, baik melalui kegiatan bimbingan teknis bagi hakim pengadilan agama, pendidikan dan pelatihan ekonomi syariah bersertifikat, hingga diskusi hukum dengan tema hukum ekonomi syariah. Kata kunci: Pengadilan Agama, Ekonomi Syariah, Sengketa Hukum, Otoritas Pengadilan
Juridical and Sociological Foundations of Institutionalizing Sharia Economics in Indonesia Amran Suadi
Lex Publica Vol. 8 No. 2 (2021)
Publisher : APPTHI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (227.28 KB) | DOI: 10.58829/lp.8.2.2021.29-46

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Throughout the history of Islamic economics, economic freedom has been guaranteed by various traditions of society and by its legal system. In Indonesia, the concept of Islamic economics was born in the 1980s but was introduced to the public in 1991 when Bank Muamalat Indonesia was established, which was then followed by other financial institutions. Discussions on the future prospects of the Islamic economy in Indonesia should ideally begin by placing the legal basis as formal legality. Starting from Law No. 7 of 1992 concerning Banking, Government Regulation No. 72 of 1992 concerning Banks Based on Profit Sharing Principles, Law No. 10 of 1998 concerning Amendments to Law No. 7 of 1992 concerning Banking, then strengthened through Law No. 23 of 1999 concerning Bank Indonesia (BI), until the promulgation of Law No. 21 of 2008 concerning Sharia Banking, it seems very clear that the sharia economic system, especially in the banking system in Indonesia, already has legal legitimacy and legal certainty in a formal juridical manner. The sociological foundation of sharia economics in Indonesia can be seen from the community’s support and the development of sharia economics in Indonesia. The main reason that causes Islamic bank customers to become conventional bank customers still is rational reasons in the ease of financial transactions. They hope that the network of Islamic banks can be expanded and that Islamic banks can improve services and products that can accommodate their needs in financial transactions. Paying attention to this, in fact, the prospects for the Islamic economy are very promising in the future. From the description above, it can be understood that the future prospects of the Islamic economy in Indonesia are very bright and promising, both in the context of the juridical basis and in the context of its philosophical foundation. Abstrak Sepanjang sejarah ekonomi Islam, kebebasan ekonomi telah dijamin oleh berbagai tradisi masyarakat dan sistem hukumnya. Di Indonesia, konsep ekonomi Islam lahir pada tahun 1980-an namun diperkenalkan ke masyarakat pada tahun 1991 ketika Bank Muamalat Indonesia didirikan yang kemudian diikuti oleh lembaga keuangan lainnya. Pembahasan prospek ekonomi syariah di Indonesia ke depan idealnya dimulai dengan menempatkan landasan hukum sebagai legalitas formal. Berawal dari Undang-Undang No. 7 Tahun 1992 tentang Perbankan, Peraturan Pemerintah No. 72 Tahun 1992 tentang Bank Berdasarkan Prinsip Bagi Hasil, Undang-Undang No. 10 Tahun 1998 tentang Perubahan atas Undang-Undang No. 7 Tahun 1992 tentang Perbankan, kemudian diperkuat melalui Undang-Undang No. 23 Tahun 1999 tentang BI , sampai dengan diundangkannya Undang-Undang No. 21 Tahun 2008 tentang Perbankan Syariah, nampak sangat jelas bahwa sistem ekonomi syariah khususnya pada sistem perbankan di Indonesia sudah memiliki legitimasi hukum dan kepastian hukum secara yuridis formal. Landasan sosiologis ekonomi syariah di Indonesia dapat dilihat dari dukungan masyarakat dan perkembangan ekonomi syariah di Indonesia. Alasan utama yang menyebabkan nasabah bank syariah masih menjadi nasabah bank konvensional adalah karena alasan rasional dalam kemudahan transaksi keuangan. Mereka sangat berharap agar jaringan bank syariah dapat diperluas dan bank syariah dapat meningkatkan layanan dan produk yang dapat mengakomodir kebutuhan mereka dalam bertransaksi keuangan. Mencermati hal tersebut, sebenarnya prospek ekonomi syariah sangat menjanjikan di masa depan. Dari uraian di atas dapat dipahami bahwa prospek ekonomi syariah di Indonesia ke depan sangat cerah dan menjanjikan, baik dalam konteks landasan yuridis maupun konteks landasan filosofisnya. Kata kunci: Pendaftaran Hipotek, Mekanisme, Perlindungan Hukum, Sharia Economics
Distribution Of Joint Properties According To Balanced Justice Principle M Ridwan; Gugun Gumilar; Amran Suadi; KN Sofyan Hasan; M Syaifuddin
Jurnal Hukum dan Peradilan Vol 12, No 1 (2023)
Publisher : Puslitbang Hukum dan Peradilan Mahkamah Agung RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25216/jhp.12.1.2023.57-76

Abstract

The structure of joint property divided governed by Law No. 1 of 1974, and the Compilation of Islamic Law must fully reflect the importance of justice and legal clarity. Based on that, the issue addressed in this journal is how to design a more reasonable and legally specific partition of the joint property after divorce for the community in the relevant marital law in the future. This study is categorized as legal-normative research. According to the study's findings, the future concept of joint property law reconstruction is to incorporate the principle of balanced justice based on Pancasila into Article 37 of Law Number 1 of 1974 concerning Marriage and Article 97 of the Compilation of Islamic Law through amendments to Article 37 of Law Number 1 of 1974 and Article 97 of the Compilation of Islamic Law. The notion of balanced justice has been found in various Republic of Indonesia's Supreme Court decisions. As a result, some of the legal rules in the joint property decision must be reviewed while developing joint property law regulations.