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Journal : Lex Publica

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

Abstract

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

Abstract

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

Abstract

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