Melalui Undang-Undang Nomor 10 tahun 1998 tentang Perubahan Atas Undang-Undang Nomor 7 Tahun 1992 tentang Perbankan eksistensi dari Perbankan Syariah di Indonesia benar-benar telah diakui secara tegas. Hal ini tampak dalam kata-kata bank berdasarkan pada prinsip syariah. Dalam ketentuan Pasal 1 angka (13) disebutkan bahwa Prinsip Syariah adalah aturan perjanjian berdasarkan hukum Islam antara bank dengan pihak lain untuk menyimpan dana dan atau pembiayaan kegiatan usaha, atau kegiatan lainnya yang dinyatakan sesuai dengan syariah, antara lain pembiayaan berdasarkan prinsip bagi hasil (mudharabah), pembiayaan berdasarkan prinsip penyertaan modal (musharakah), prinsip jual beli barang dengan memperoleh keuntungan (murabahah), atau pembiayaan barang modal berdasarkan prinsip sewa murni tanpa pilihan (ijarah), atau dengan adanya pilihan pemindahan kepemilikan atas barang yang disewa dari pihak bak oleh pihak lain (ijarah wa iqtina). Dalam sengketa yang potensial terjadi antara bank syariah dengan nasabah, juga telah terdapat pengaturan yaitu ketentuan tentang Badan Arbitras Syariah Nasional, maupun Undang-Undang Nomor 3 tahun 206 tentang Perubahan Atas Undang-Undang Nomor 7 tahun 1989 tentang Peradilan Agama yang di dalamnya mengatur mengenai perluasan kewenangan Pengadilan Agama. Bahwa Pengadilan Agama mempunyai kewenangan menyelesaikan sengketa di bidang ekonomi syariah, termasuk sengketa yang terjadi antara bank syarih dengan nasabah. [UGM Press, UGM, Gadjah Mada University Press]
Melalui Undang-Undang Nomor 10 tahun 1998 tentang Perubahan Atas Undang-Undang Nomor 7 Tahun 1992 tentang Perbankan eksistensi dari Perbankan Syariah di Indonesia benar-benar telah diakui secara tegas.
Krisis ekonomi yang terjadi pada tahun 1997 telah menjadi titik awal baru bagi bangkitnya perekonomian global termasuk Indonesia. Salah satunya adalah semakin berkembangnya perbankan syariah yang dianggap sebagai alternatif model pengelolaan perbankan yang minim risiko. Sampai saat ini sudah ada puluhan bank syariah yang beroperasi di Indonesia dan sudah ada 3 bank yang listing di Bursa Efek Indonesia meskipun 2 diantaranya masih terbilang baru yaitu Bank BRI Syariah dan Bank BTPN Syariah yang baru Go-publik pada tanggal 8 Mei 2018 yang lalu. Jika ditinjau dari sisi asset, maka total asset perbankan syariah hanya sekitar 3% dari total asset perbankan yang ada di Indonesia.
Krisis ekonomi yang terjadi pada tahun 1997 telah menjadi titik awal baru bagi bangkitnya perekonomian global termasuk Indonesia.
How was it possible that Greeks often wrote their laws on the walls of their temples, but - in contrast to other ancient societies - never transformed these written civic laws into a religious law? Did it matter whether laws were inscribed in stone, clay, or on a scroll? And above all, how did written law shape a society in which the majority population was illiterate? This volume addresses the similarities and differences in the role played by law and religion in various societies across the Eastern Mediterranean. Bringing together a collection of 14 essays from scholars of the Hebrew Bible, Ancient Greece, the Ancient Near East, Qumran, Elephantine, the Nabateans, and the early Arab world, it also approaches these subjects in an all-encompassing manner, looking in detail at the notion of law and religion in the Eastern Mediterranean as a whole in both the geographical as well as the historical space.
This volume addresses the similarities and differences in the role played by law and religion in various societies across the Eastern Mediterranean.
Transvaal provincial division Jan Hendrik Gey van Pittius, South Africa. Supreme
Court. Transvaal Provincial Division, Adolf Davis Percival Frere Smith. LTD . v .
MADRASSA COOWATOOL ISLAM LTD . Cur . adv . vult . Postea ( September 19
) ...
In the twenty-first century nearly all countries face the reality of 'cultural diversity', a concept that refers to the presence, and, increasingly, the affirmation of diverse cultures within the borders of particular political communities. This process appears to be in full swing. In Europe, for instance, the migratory waves of the post-war period gave rise to new sociological and cultural circumstances within the various states. The multiplicity of cultures and the spread of various religions from other parts of the world cause ongoing turmoil. Outside of Europe, diversity is often connected with colonial history. In the face of this widespread phenomenon, different states adopt different positions. Either cultural differences lead to problems that are difficuit to manage, or the differences are more or less integrated or given a formal structure. Between these two potes there are many nuances, ranging from a rejection of differences to their toleration and finally their recognition. The essays in this collection show the various ways in which the law responds to this situation. They make clear that liberalism's official blindness to differences, and its tendency to subordinate them to an abstract notion of equality, has become increasingly problematic. If the state does not respond in an appropriate way to the daim for valorisation of diversity, it risks leaving the question of identities to strategic manipulation, thereby leading to a process of cultural and identity fragmentation. The ambition common to the authors - over 30 - who contributed to this volume is to take the reflection further, by providing a manifold illumination of the various situations examined from ail over the world. They share the conviction that greater attention to the reality of legal pluralism will improve the lives of many in quite practical ways. It is also their view that, as a normative matter, justice requires that jurists take greater care in evaluating the worldviews and value systems of the groups that reside within a state.
Between these two potes there are many nuances, ranging from a rejection of differences to their toleration and finally their recognition. The essays in this collection show the various ways in which the law responds to this situation.
Undang - undang orang kafir měmbunoh orang Islam : maka titah Raja Nasruan
Adil , “ Apa hukum - nya ? " Maka sěmbah Měntěri , “ Tiada boleh di - bunoh kafir
itu , karna tiada - lah dapat Islam dunia akhirat : hingga minta supaya boleh ...
