This study discusses the settlement of sharia economic disputes in the Religious Courts and discusses the review of sharia economic law in case Number 510/Pdt.G/2020/PA.Pal which is a dispute about the financing contract between the plaintiff (PT.Bank Syariah) and the defendant. This research was designed with normative and empirical juridical methods, using primary and secondary data. The results of this study indicated that the settlement of the sharia economic dispute Case Number 510/Pdt.G/2020/PA.Pal was a simple lawsuit because the nominal amount in dispute was below 500 million, but the examination was carried out by means of an ordinary lawsuit because the case was an occult case. In this case, both parties have entered into an agreement/contract of Murabahah bil Wakalah Number 422-5230/141/ID0010132/08/2017. Furthermore, what was used as the basis for legal considerations by the panel of judges was the evidence submitted by the plaintiff, the Civil Code, KHES and the DSN MUI fatwa. In the results of the decision of the panel of judges in case Number 510/Pdt.G/2020/PA.Pal, it was in accordance with sharia economic principles, namely the principle of divinity and the principle of benefit. Abstrak Penelitian ini membahas tentang penyelesaian sengketa ekonomi syariah di Pengadilan Agama serta membahas tentang tinjauan hukum ekonomi syariah pada perkara Nomor 510/Pdt.G/2020/PA.Pal yang merupakan sengketa tentang akad pembiayaan antara pihak penggugat (PT.Bank Syariah) dan Tergugat. Penelitian ini di desain dengan menggunakan metode penelitian yuridis normatif dan yuridis empiris, dengan menggunakan data primer dan sekunder. Hasil penelitian ini menunjukan bahwa penyelesaian sengketa ekonomi syariah Perkara Nomor 510/Pdt.G/2020/PA.Pal merupakan gugatan sederhana karena jumlah nominal yang disengketakan dibawah 500 juta, tetapi pemeriksaannya dilakukan dengan cara gugatan biasa dikarenakan perkara tersebut merupakan perkara gaib. Dalam perkara tersebut kedua belah pihak telah melakukan perjanjian/akad Murabahah bil Wakalah Nomor 422-5230/141/ID0010132/08/2017. Selanjutnya yang dipakai sebagai dasar pertimbangan hukum oleh majelis hakim adalah alat-alat bukti yang diajukan oleh penggugat, KUHPerdata, KHES dan fatwa DSN MUI. Pada hasil putusan majelis hakim perkara Nomor 510/Pdt.G/2020/PA.Pal telah sesuai dengan prinsip ekonomi syariah yaitu prinsip ketuhanan, kemudian prinsip, dan prinsip kemaslahatan
In terms of the economic development of a nation it cannot be separated from economic activities that are stable in a country, on the other hand it is undeniable that now the world is struggling against the Covid-19 pandemic which is known together with all countries is intensively making movements aimed at Minimizing the spread of the corona virus, recorded based on data from the Google news site related to the development of Covid-19 cases throughout the country, the total cases worldwide were recorded at 50,794,593 with cases of patients dying as many as 1,262,199 Various policies were created by the government in order to attract the attention of foreign investors to enter Indonesia to invest, one of which is the open door policy to improve the country's economy after the Covid-19 pandemic in the future
The developments of science and technology particularly in traffic and transportation field, apparently not only have benefits and positive effects on people’s life behavior, but also create negative impacts, traffic accidents, for instance. Victims of traffic accidents both minor and serious injuries as well as the heirs of the dead victims do need funds for medical expenses and funeral costs. Therefore, whoever has traffic accident, in fact, is entitled to compensation from Jasa Raharja. Jasa Raharja claim process begins by filling out the form as good and honest as possible based on valid documents. This process takes at least one to two hours, or a whole day, it depends on the number of people who submit claims at the same time.
The idea and strengthening of civil society praxis is an alternative model for the struggle towards democratization. In Indonesia, efforts to strengthen civil society cannot be separated from Islam as the religion practiced by the majority of the Indonesian population. Efforts to strengthen civil society cannot ignore religious factors, especially Islam. In fact, in certain cases the existence of Muslims who are inspired by Islamic teachings is the basis for socio-cultural and even political change in Indonesia. The potential of Islamic teachings, which contain elements of beliefs and norms and ethical teachings related to the socio-cultural community practiced by Indonesian Muslims, are very large in determining the socio-cultural format of society. Likewise, in the effort to strengthen civil society, Muslims occupy a leading position which can be expected to be a counterweight to the country's dominant tendency. In other words, quantitatively, Muslims based on Islamic teachings have a prerequisite for the growth and strengthening of civil society in Indonesia. Islam as a religion that is embraced by the majority of Indonesians is a solid foundation in encouraging the strengthening of civil society in Indonesia.
This article discusses the role of the Office of Religious Affairs in increasing awareness of converts to giving religious endowment (waqf). In the Islamic tradition, giving waqf is a form of worship oriented toward society’s welfare. However, waqf collection is still constrained by minimal socialization among people who are considered capable. As an institution that has direct contact with the Muslim community, the Office of Religious Affairs has the task of socializing the payment of waqf, including to converts. This research takes a case study in Bahontula Village, North Morowali Regency, where most of the converts in this area come from the upper-middle class. This research is a qualitative study with primary and secondary data collected through observation, interviews, and documentation. The available data were analyzed by data reduction, presentation, and interpretation methods. The results of this study indicate that the local Religious Affairs Office has directly disseminated waqf to converts. Nevertheless, these efforts have not been optimal due to inconsistent allocation of time for the socialization of waqf.
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