This study aims to unravel the understanding of Investment law in Islam, especially conventional investment. So far, the Islamic investment model in Indonesia is still ranked under conventional investment in terms of both quality and quantity of capital and market. Thus, if a conventional investment is contaminated by Islamic law as a forbidden investment then its future impact will cloud the conventional investment market image. Thus the maqashid syariah approach needs to be used to reexamine how investment law in Islam. The results of the study in this study state that investments that promise big profits with light business are considered as a common investment and may be done because it is common in the community. However, when viewed from the side of goodness financially very disturbing financial stability both for investors and investors for the condition of the stability of the value of a currency (volatility). Although the investment business was initially based on real and lawful if they sold based on the method of sale in the derivative market will be full of usury, speculation, and vagueness that in some syariah prohibition is prohibited because it does not make good in investing as taught by Islam.
The MUI's symbolic power over halal certification in Indonesia constructed by the habitus of Muslim consumers who are becoming aware of halal lifestyles. beside it, the symbolic capital of the MUI and the political and social religious fields. When people expect the government to provide a solution to the issue of the distribution of consumer products containing material that is forbidden Islam, the government slowly respond to their aspirations, and even tend to do political engineering. then present the MUI with symbolic power instrument discourse the importance of established halal institutions in Indonesia. Through the old negotiations, finally there are some regulations that legitimize MUI and LPPOM as halal certification authority. in the Bourdieu study, halal certification LPPM MUI is a symbol system. The function of this symbol system is divided into three parts, the symbolic system as a structured structure, and Symbolic system as an instrument of domination. As a result, a structured group is created, a group that agrees with the authority of LPPOM MUI continues to campaign on the importance of halal certification of LPPOM MUI. and groups that do not agree to criticism, and sue the existence and authority of LPPOM MUI as the owner of halal certification authority in Indonesia.الملخص:القوة الرمزية MUI على شهادة الحلال. بجانبها ، عاصمة رمزية من MUI والمجالات الدينية والسياسية والاجتماعية. عندما يتوقع الناس من الحكومة تقديم منتج يحتوي على مواد ممنوعة من الإسلام ، تستجيب الحكومة ببطء لتطلعاتهم ، وتميل الأحداث إلى القيام بالهندسة السياسية. ثم تقديم MUI مع قوة رمزية للخطاب على أهمية المؤسسات الحلال المنشأة في إندونيسيا. من خلال المفاوضات القديمة ، وأخيرا هناك بعض اللوائح التي تضفي الشرعية على MUI و LPPOM باعتبارها سلطة التصديق الحلال. في دراسة Bourdieu ، الشهادة الحلال لـ LPPM MUI هي نظام رموز. تنقسم وظيفة نظام الرموز هذا إلى ثلاثة أجزاء ، النظام الرمزي كهيكل منظم ، والنظام الرمزي كأداة للسيطرة. نتيجة لذلك ، يتم إنشاء مجموعة منظمة ، تستمر المجموعة التي تتفق مع سلطة LPPOM MUI في حملة حول أهمية اعتماد LPPOM MUI. والمجموعات التي لا توافق على النقد ، ووجود وسلطة LPPOM MUIكمالك للسلطة الحلال في شهادة إندونيسيا.Abstrak:Kuasa simbolik MUI atas sertifikasi halal di Indonesia dibangun oleh habitus konsumen Muslim yang menjadi sadar akan gaya hidup halal. selain itu, modal simbolik MUI berikut arena politik dan social kala itu mendukung kuasa MUI. Ketika orang mengharapkan pemerintah memberi solusi untuk masalah distribusi produk konsumen yang mengandung zat yang dilarang Islam, pemerintah lamban merespon aspirasi mereka, dan bahkan cenderung melakukan rekayasa politik.kemudian menghadirkan MUI dengan wacana instrumen kekuasaan simbolik tentang pentingnya lembaga halal yang mapan di Indonesia. Melalui negosiasi yang lama, akhirnya terbitlah beberapa peraturan yang melegitimasi MUI dan LPPOM sebagai otoritas sertifikasi halal.dalam studi Bourdieu, sertifikasi halal LPPM MUI adalah sistem simbol. Fungsi sistem simbol ini dibagi menjadi tiga bagian, sistem simbolik sebagai pembentuk terstruktur, sistem simbol sebagai struktur yang dibentuk, dan sistem Simbolik sebagai instrumen dominasi.Akibatnya, kelompok terstruktur tercipta, mereka yang setuju dengan otoritas LPPOM MUI terus mengkampanyekan pentingnya sertifikasi halal LPPOM MUI. Disisi lain kelompok yang tidak setuju mengajukan kritik, dan menuntut keberadaan dan otoritas LPPOM MUI sebagai pemilik otoritas sertifikasi halal di Indonesia. Melalui kajian ini, nampak wacana Borudieu adalah tentang kontestasi yang menciptakan alat simbolis untuk mendominasi satu sama lain. Kontestasi ini terjadi antara MUI dan pemerintah, serta organisasi masyarakat, dan perusahaan, berikut masyarakat secara luas. Dan daripada lembaga sosial lainnya, MUI dapat memenangkan kontestasi dan mewujudkan kekuatan simbolisnya atas sertifikasi halal di Indonesia karena MUI memiliki habitus, modal, dan field yang lebih besar.
All this time, both in academic discourse and the reality of legal practice in the field tend to show a lack of attention to the rule of judges as an instrument of legal reform. Generally, the law is regarded as the main instrument of legal reform. Therefore, instilling an understanding of the law enforcement officers, especially the judges through their decision, is a very urgent thing to do. The main issue to be discussed in this paper is: How is the contribution of the Judge's decision to legal reform in Indonesia? This study used the perspective of the School of Sociological Jurisprudence, mainly the philosophical mind of Roscoe Pound. The results of this study show that the effort to make a judge's decision as a means of legal reform is a necessity. This can be realized through a progressive legal paradigm. The presence of a progressive legal paradigm is very important in order to give birth to a progressive type of judge who has a legal decision that qualifies maturity of law. The product of a progressive judge's decision is expected to become a jurisprudence that can be used as a reference in solving the next case so that judges will be able to make the law, not merely as a tool of social control as well as a tool of social engineering. These conceptions of legal function are essentially about to reveal that the nature of the law is dynamic rather than static. The legal philosophy of the sociological jurisprudence school offers a holistic understanding and a holistic view of the law, that is, the law applied must pay attention to the values, the living law, and the local wisdom of society. This holistic understanding of the law will ultimately be able to unify the law and society as its sociological basis.
Abstract:This study aims to answer the problem of the contractual practice of leasing the Kitabisa.com website and how to analyze Islamic business law on its implementation. Research data was collected through documentation and interviews. The research approach used is a qualitative approach with descriptive analysis method, where data is analyzed using ijarah theory. The results of the study concluded that: first, leasing a website at Kitabisa is a leasing contract between campaign owners (tenants) and Kitabisa (who rents out). Kitabisa.com does not explain the nominal amount of rent that must be paid by the campaign owner and also without time constraints. Payment of service fees is taken from donations collected by 5% and is charged to donors. If the campaign during the promotion does not result in a donation, service fees will not be charged; second, payment of service fees in online donations in Kitabisa is permissible in Islamic law, because it is included in the ijarah contract category. Payment of donation service fees does not violate the rules of Islamic law because there is no element of gharar. Transactions carried out are in accordance with the rules of Islamic law where both parties do not feel disadvantaged, so as to prevent the occurrence of disputes. The Kitabisa party should improve the agreement contract and provide clear information about donation services to users. Campaign owners and donors should pay attention to the principles in Islamic law so as not to fall into things that are prohibited. الملخص: تهدف هذه الدراسة إلى الإجابة عن مشكلة ممارسة تأجير المواقع الإلكترونية في kitabisa.comوكيفية تحليل قانون الأعمال الإسلامية في تنفيذه. نهج البحث المستخدم هو نهج نوعي مع طريقة التحليل الوصفي. وخلصت نتائج الدراسة إلى أن: أولاً ، استئجار موقع على الإنترنت فيkitabisa.com هو عقد إيجار بين مالكي الحملة (المستأجرين) و kitabisa.comالذين يستأجرون). لا يشرح موقع kitabisa.comالقيمة لاسمية لرسوم الإيجار التي يجب أن يدفعها مالك الحملة ودون قيود زمنية ، حيث يتم دفع رسوم الخدمة من التبرعات التي تم جمعها بنسبة 5٪ من قبل نظام kitabisa.comقبل الدخول إلى الحملة. يتم تحميل رسوم الخدمة على الجهات المانحة وليس لأصحاب الحملة. إذا لم تكن الحملة أثناء الترويج تبرعات ، فلن يتم تحصيل رسوم الخدمة ؛ ثانياً ، يجوز دفع رسوم الخدمة في التبرعات عبر الإنترنت فيkitabisa.comفي الشريعة الإسلامية ، لأنه يتم تضمين دفع خدمات التبرعات في فئة عقد الإجارة. يعتبر دفع رسوم خدمة التبرع مخالفاً لقواعد الشريعة الإسلامية من حيث الحيازة ، لأن تكلفة خدمات التبرع قد تم إعفاؤها من الغرر. كما أن المعاملات التي تتم وفقا لقواعد الشريعة الإسلامية ، وفي هذه الحالة ، لا يشعر الطرفان أيضا بالأذى ، لمنع وقوع الأعمال العدائية والنزاعات. بناء على ذلك يوصى بما يلي: أولاً ، ينبغي على الطرفkitabisa.comتحسين اتفاقية الاتفاق وتقديم معلومات واضحة عن خدمات التبرع لمستخدمي تسهيلات التبرع عبر الإنترنت حتى لا تفهم المعلومات بشكل جيد ؛ ثانياً ، يجب على مالكي الحملة والمانحين دائماً أن ينتبهوا للمبادئ التي تم تدريسها من قبل الشريعة الإسلامية بحيث لا تقع ضمن المسائل المحظورة. Abstrak: Penelitian ini bertujuan untuk menjawab problem praktik akad sewa website Kitabisa.com dan bagaimana analisis hukum bisnis Islam terhadap implementasinya. Data penelitian dihimpun melalui dokumentasi dan wawancara. Pendekatan penelitian yang digunakan adalah pendekatan kualitatif dengan metode analisis deskriptif, dimana data dianalisis dengan menggunakan teori ija>rah. Hasil penelitian menyimpulkan bahwa: pertama, sewa website di Kitabisa merupakan akad sewa-menyewa antara pemilik kampanye (pihak penyewa) dan Kitabisa (yang menyewakan). Kitabisa tidak menjelaskan jumlah nominal biaya sewa yang harus dibayarkan oleh pemilik kampanye dan tanpa dibatasi waktu. Pembayaran biaya jasa diambil dari uang donasi yang terkumpul sebesar 5% dan dibebankan kepada donatur. Apabila campaign selama promosi tidak menghasilkan donasi, maka tidak akan dibebankan biaya jasa; kedua, pembayaran biaya jasa dalam donasi online di Kitabisa diperbolehkan dalam hukum Islam, karena termasuk dalam kategori akad ija>rah. Pembayaran biaya jasa donasi tidak menyalahi aturan hukum Islam karena tidak ada unsur gharar. Transaksi yang dilakukan telah sesuai dengan aturan hukum Islam dimana kedua belah pihak tidak merasa dirugikan, sehingga dapat mencegah terjadinya perselisihan. Pihak Kitabisa hendaknya memperbaiki akad perjanjian dan memberikan informasi yang jelas mengenai jasa donasi kepada pengguna. Pihak pemilik kampanye dan donatur hendaknya memperhatikan prinsip-prinsip dalam syariat Islam agar tidak terjerumus kepada hal-hal yang dilarang.
This article aims to examine one of the phenomena that emerged in the Muslim world in the 20th century, namely the renewal of family law in Muslim-majority countries. This article focuses on the study of inheritance law reform in Somalia. By using a legal political approach, this article examines several important issues, i.e.,: the model of inheritance law reform in Somalia, the reasons that led to the revolutionary change from the concept of Islamic inheritance in general, and and the factors that influence these changes. In general, this study shows that in the reform of family law in Somalia, there are several rules that are not much different from the concept of the imam of the school of thought, but there are also several legal rules that are quite far from the conceot of conventional, especially the legal rules related to inheritance.
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