This research explains Article 156a of the Indonesian Code Penal about blasphemy. This Article can only be apllied the implementation of Articles 1,2,and 3 of the Act number 1/1965 on Protection, Abuse and or Blasphemy. Those articles regulate the requirements of the settlement of blasphemy. Those requirements consist of 1) letter from the minister of religion, the attorney general and the minister internal affairs; 2) The President of the Republic Indonesia will state that whether and religious organization will be prohibited and 3) when the prohibited organization will continue has activites than at will be sunction by 5 years of imprison. In this paper, the writer will also explain the implementation of Article 156a of Indonesian Code Penal and Article 1,2,and 3 of the Act number 1/1965 on Protection, Abuse and or Blasphemy is in accordance with principles of human rights.

Maria Silvya E. Wangga

DELIK AGAMA DALAM PERSPEKTIF HUKUM PIDANA DAN KAITANNYA DENGAN HAM

Human trafficking is a type of trade involving public migration and trans-law system, and its existence is illegal for the labors work by force, and its main aim is very much close to slavery. This research applies literature-study method. The findings of this research suggest that the number of articles related to the punishments for the involvement in human trafficking in the Criminal Code (KUHP) is reasonably numerous since such an act substantially deprives one’s rights to live, grow, and develop. Human trafficking is also clearly against human rights to which a person is inherently entitled. From the human rights perspective, human trafficking is considered a serious violation which deprives one’s rights to live, grow, and develop. The contributing factors of this issue are poverty, poor education, poor birth recording system, culture, slavery-like jobs, early marriage, legal policy, gender bias, and corruption.

Fransiska Novita Eleanora

PERDAGANGAN ORANG (TRAFFICKING IN PERSONS) DITINJAU DARI KUHP DAN HAK ASASI MANUSIA

One thing that is common in most of case files submitted to the court is the ambiguously multi-interpretational contracts or the imbalanced positions of the parties involved, which consequently results in dispute instead of sustainable harmony between them. This research applies normative method which involves literature study and related provisions of law. From the above explanation, it can be concluded that any aspects related to legal contracts could potentially lead to dispute when none of the involved parties has the willingness to anticipate it. In practice, moreover, physical form of legal contract might spark particular conflicts. Government, in this regard through relevant agencies, should play an active role in formulating clear, definitive standard—including the one which regulates technical aspects—of legal contracts to minimize potential conflicts or disputes in the future.

M. Nuzul Wibawa

IMPLIKASI ASAS KEBEBASAN BERKONTRAK DALAM PRAKTEK PENGGUNAAN FORMAT-FORMAT KONTRAK

Building rights on land can have effect on state land, right-of-management land, and property-right land. Building rights on land over right-of-management land can be attained through land-use agreement, whose issuance should be under approval of district land office. Its extension period should be under written approval of the owner of management right. This research applies legal-research method, particularly normativelaw research. This means that it examines an issue based on the existing laws, especially the ones related to land issues. And this research embraces both statute and conceptual approaches. The right to build on a pot of right-of-management land is proceeded by mutual land-use agreement between the owner of management rights and the prospective owner of building rights. The former has the full authority whether or not to approve the extension period for the latter. Also, the former has the capacity to decide the compensation rate, the terms and conditions which the prospective owner of building rights must abide by. The detailed articles on the above aspects should be put in written on a notarized deed or on a sub-rosa deed by the two parties.

Urip Santoso

HAK GUNA BANGUNAN ATAS HAK PENGELOLAAN (Suatu Kajian Perolehan Hak dan Perpanjangan Jangka Waktu)

Laws, according to Philippe Nonet and Philip Selznick, have fallen into three categories: repressive, autonomy, and responsive laws. Responsive law particularly deals with public service. This research prioritizes literature study on the theories of law by Nonet-Selznick, supported by juridical studies on legislation which is in line with responsive law. The findings of this research suggest that law can perform–in this regard, to serve the public interest—well on several conditions: (1) its substance highly values public interest and social justice, (2) it is implemented by sound and reliable legal institutions supported by high-integrity apparatus, (3) people consciously abide by the law. Therefore, achieving the existence of the so-called responsive law—that is the law which provides the people with protection and serves the public interests based on legal, moral, and social justice— requires (1) the development of law substances to uphold social interest and social justice, (2) the establishment of a legal institution which is responsive to social needs and public dynamics, and (3) the promotion of legal awareness.

Soenyono

FUNGSI MELAYANI KEPENTINGAN SOSIAL DALAM REFORMASI HUKUM MENUJU HUKUM RESPONSIF

Dalam praktiknya, perusahaan asuransi, sebelum membayar klaim tertanggung, selalu menggunakan jasa perusahaan Loss Adjuster, ketika penilaian lapangan kerugian dianggap rumit dan sulit, dan nilai klaim cukup besar. Tulisan ini dimaksudkan untuk menggambarkan secara singkat tentang bagaimana bentuk perjanjian yang ada antara perusahaan adjuster asuransi kerugian dengan perusahaan asuransi.

In practice, insurance companies, before paying a claim to the insured, always use the services of a loss adjuster firm when the field assessment of the loss is considered complicated and difficult and the amount of the claim is relatively significant. This paper is to briefly describe the format of the existing contracts or agreements between loss adjuster firms and insurance companies.

Ralang Hartati

ANALISIS YURIDIS BENTUK PERJANJIAN ANTARA PERUSAHAAN ASURANSI KERUGIAN DENGAN PERUSAHAAN LOSS ADJUSTER

Di saat pertumbuhan ekonomi berkembang pesat menghasilkan barang dan jasa, namun tidak beriringan dengan tatanan lingkungan hidup yang rusak, terjadinya ketimpangan sosial, dan kemiskinan. Hal ini telah menjadi sorotan bagi para pelestari lingkungan. Bangkitnya ekonomi Islam di Indonesia dewasa ini menjadi fenomena yang menarik dan menggembirakan terutama bagi penduduk Indonesia yang mayoritas beragama Islam. Secara sederhana, pasar modal syariah dapat diartikan sebagai pasar modal yang menerapkan prinsip-prinsip syariah dalam kegiatan transaksi ekonominya. BEI bekerja sama dengan PT Danareksa Investment Management meluncurkan Jakarta Islamic Index (JII) pada tanggal 3 Juli 2000 yang bertujuan memandu investor yang ingin menanamkan dananya secara syariah.
Untuk kegiatan Pasar Modal Syariah, Bapepam sebagai pengatur dan pengawas pasar modal di Indonesia berdasarkan Undang-Undang Nomor 8 tahun 1995 tentang Pasal Modal telah menerbitkan Keputusan Ketua Bapepam-LK Nomor Kep-130/BL/2006 dan Nomor Kep-131/BL/2006 telah menerbitkan satu paket regulasi yang terkait dengan penerapan prinsip syariah di pasar modal, yaitu Peraturan Nomor IX.A.13 tentang Penerbitan Efek Syariah dan Peraturan Nomor IX.A.14 tentang Akad-akad yang digunakan dalam Penerbitan Efek Syariah di Pasar Modal. Kegiatan usaha emiten yang terkait dengan dukungannya terhadap kegiatan usaha ramah lingkungan merupakan bagian dari implementasi prinsip-prinsip syariah meskipun dalam ketentuan pelaksanaan ekonomi syariah melalui keputusan BAPEPAM belum dinyatakan secara tegas. Pada prinsipnya, segala jenis instrumen emiten syariah yang diterbitkan di Indonesia saat ini yang meliputi Obligasi Syariah Mudharabah, Obligasi Syariah Ijarah, Saham Syariah, Reksa Dana Syariah, Reksa Dana Indeks Syariah, dan Penerbitan Efek Reksa Dana Syariah harus konsisten dengan implementasi nilai-nilai ekonomi Islam, termasuk pada komitmen penegakan kegiatan usaha yang ramah lingkungan.

As economy is growing rapidly, indicated by significant increase of goods and services, neglects such as environmental damage, social gap, and poverty prevail. These issues have been in the spotlight especially among conservationists. At the same time, another phenomenon—that Islamic economy is currently reviving in Indonesia—has been good news especially for Indonesian people dominated by Moslems. Syariah capital market can be simply defined as a capital market which applies syariah principles in all of its economic transaction aspects. Indonesian Stock Exchange (BEI)—in collaboration with PT Danareksa Investment Management—launched Jakarta Islamic Index (JII) on July 3 2000 in a bid toprovide investors with guidance in their investment on the syariah basis.
In the practice of Syariah Capital Market, Bapepam which serves as the regulator in Indonesia, based on UU No.8 1995 on Capital Market, issued two decrees: Bapepam-LK No. Kep-130/BL/2006 and No. Kep-131/BL/2006. The institution has also issued a regulation package strongly related to the practice of Syariah Capital Market, i.e. Regulation No.IX.A.13 on Issuance of Sharia Securities and Regulation No.IX.A.14 on the supporting legal contracts. Issuers’ business activities, including the ones related to the preservation of the environment, are parts of the implementation of their Syariah principles despite the fact that this has not been specifically stated in the Bapepam Regulations. Principally, any syariah instruments issued in Indonesia, including Mudharabah Syariah Bonds, Ijarah Syariah Bonds, Syariah Stocks, Syariah Mutual Funds, Syariah Indeks Mutual Funds, Issuance of Sharia Securities, must abide by Islamic values. This basic principle also applies to the commitment to preserving the environment.

Helza Nova Lita

ANALISIS YURIDIS PERANAN PASAR MODAL SYARIAH DALAM MENDUKUNG PEMBANGUNAN EKONOMI YANG BERKELANJUTAN (SUISTANABLE AND RESPONSIBLE INVESTMENT)

Artikel ini bertujuan untuk menganalisis pelaksanaan peran pengawas pemilihan umum dalam mewujudkan pemilihan umum yang berkualitas dan beradab. Di Indonesia, sejumlah potensi masalah dalam menciptakan ketidakstabilan politik, termasuk di dalamnya masalah-masalah pemilihan umum. Pada dasarnya, kasus-kasus pemilihan umum di Indonesia banyak disebabkan oleh rendahnya integritas penyelenggara pemilihan umum dan kepribadian penyelenggara yang bermasalah, dalam hal ini KPU dan Bawaslu. Dalam sejumlah masalah, aspek karakter penyelenggara pemilihan umum sangat penting di antara sejumlah aspek, karena aspek karakter melekat pada diri seseorang penyelenggara pemilu. Aspek kapasitas dapat dilatih melalui berbagai workshop dan pelatihan.

This article is to analyze the Indonesian General Elections Supervisory Committee’s role and performance in its function to have the General Elections completed on the quality and civilized basis. A number of local issues—among others the ones related to the General Elections—potentially contribute to political instability. The underlying factors which undermine the quality of the General Elections are the result of the lack of integrity among the Indonesian Election Commission (KPU) and the Election Supervisory Body (Bawaslu) members. To some extent, this character or personality aspect—an ingrained factor—plays a dominant role in determining their performance, while the capacity aspect which is not an ingrained factor can be acquired through various workshops and trainings.

Muhammad

AKUNTABILITAS PENGAWASAN PEMILU YANG BERKUALITAS DAN BERADAB

Penyelesaian sengketa ekonomi syariah merupakan kewenangan Peradilan Agama berdasarkan ketentuan Pasal 49 UU No.3 Tahun 2006 tentang Peradilan Agama, yang diperkuat dengan ketentuan Pasal 55 UU No.21 Tahun 2008 tentang Perbankan Syariah. Ketentuan Pasal 55 ayat (1) dan ayat (2) telah terjadi contradictio in terminis. Pada penjelasan ayat (2) huruf d frasa “Pengadilan dalam lingkungan Peradilan Umum” telah diposisikan sebagai penyelesaian non litigasi merupakan penempatan norma yang keliru. Oleh karenanya, ketentuan tersebut haruslah dikesampingkan dikarenakan Peradilan Umum merupakan penyelesaian litigasi. Berdasarkan asas personalitas keislaman dan asas penundukan diri secara sukarela kepada hukum Islam, sebagaimana ketentuan UU No.3 Tahun 2006 tentang Peradilan Agama, maka penyelesaian sengketa ekonomi syariah khususnya bank syariah menjadi kewenangan peradilan agama. Selain itu, asas lex specialis derogate legi generalis, yaitu aturan khusus mengesampingkan aturan yang umum. Dalam hal ini, ketentuan UU No.3 Tahun 2006 tentang Peradilan Agama adalah sebagai aturan khusus yang mengesampingkan ketentuan Pasal 55 ayat (2) dan penjelasannya pada huruf d UU No.21 Tahun 2008 tentang Perbankan Syariah yang merupakan aturan umum. Asas kebebasan berkontrak sebagaimana ketentuan Pasal 1338 KUHPerdata tidaklah bersifat absolut sepanjang bertentangan dengan syariah, dan sepanjang tidak bertentangan dengan syariah maka perikatan/perjanjian tersebut boleh dilaksanakan.
Prinsip utama penyelesaian sengketa syariah adalah tidak boleh bertentangan dengan prinsip-prinsip syariah sebagaimana ketentuan Pasal 1 ayat (7) jo. Pasal 2 UU No.21 Tahun 2008 tentang Perbankan Syariah. Pada dasarnya penerapan sanksi baik berupa denda terhadap setiap keterlambatan pembayaran utang oleh nasabah mampu yang sengaja melalaikan dan menunda-nunda kewajibannya untuk melaksanakan pembayaran, maupun sanksi dwangsom (uang paksa) terhadap perbuatan wanprestasi yang dilakukan dengan unsur kesengajaan dan kelalaian, maka sanksi tersebut dapat dijatuhkan sepanjang telah disepakati dalam akad yang telah ditandatangani bersama oleh para pihak, yang bertujuan untuk menegakkan maqasyd syariah agar nasabah lebih disiplin dalam melaksanakan kewajibannya. Hal ini sejalan dengan al-Quran (QS. Al-Baqarah: 280) dan al-Hadits serta fatwa DSN No.17/DSN-MUI/IX/2000 tentang Sanksi Atas Nasabah Mampu yang Menunda-nunda Pembayaran.

Any measures to settle issues or disputes related to Syariah economy—according to UU No.3 2006 article 49 on Religious Court—are parts of religious court office‟s authority. Another law on Syariah Banking—UU No.21 2008 article 55— similarly stipulates the matter. The latter—particularly clauses 1 and 2— somehow consists of contradictio in terminis, i.e. in subsection 2 point „d‟ where the phrase “Court in General Justice” refers to non-litigation settlement, which— therefore—contradicts its norm. Thus, such a stipulation should be overridden since it is clear that General Justice refers to litigation settlement. Based on principles of Islamic personality and compliance with Islamic laws, as stated in UU No.3 2006 on Religious Court, settlements of disputes particularly the ones related to Syariah Banking should be the authority of religious court office. Moreover, this goes hand in hand with lex-specialis-derogate-legi-generalis principle, overriding general rules when specific ones prevail. In this case, the law (UU No.3 2006 on Religious Court) serves as the specific one which should override UU No.21 2008 article 55 subsection 2 point „d‟ which functions as the general law. Although the Civil Code article 1338 guarantees the rights for making legal contracts, one cannot earn absolute freedom to formulate or design the contents in the contracts since they must abide by Syariah laws.
The main principle of settling Syariah-related disputes—as stipulated in Provisions of article 1 paragraph 7 jo. UU No.21 2008 article 2 on Syariah Banking—must not contradict the Syariah principles. A sanction—both in the form of fining for customers who can actually afford but deliberately procrastinate settling debt payments and in the form of penalty or performance bond (dwangsom) paid for default or excuse of performance (wanprestasi) due to customers‟ lack of careful payments—can actually be imposed, providing that the referred items have been specifically mentioned in the contract, signed by both parties in a bid to uphold the maqasyd syariah (the fundamentals of Syariah) to discipline customers. This is in line with such Islamic references as Al-Baqarah 280, al-Hadits, as well as fatwa DSN No.17/DSN-MUI/IX/2000 on Sanctions Imposed on Customers who Procrastinate Settling Payments.

Jesi Aryanto

DUALISME YURISDIKSI ANTARA PERADILAN UMUM DAN PERADILAN AGAMA TERHADAP SENGKETA EKONOMI SYARIAH

Pancasila selama ini terlanjur dikenal sebagai norma dasar (Grundnorm) dalam tertib hukum Indonesia dan sistem norma hukum Indonesia . Bahkan lebih dari itu, Pancasila tidak hanya menjadi sumber asal suatu tertib hukum, tetapi juga sumber asal dari seluruh norma-norma kehidupan bangsa Indonesia, termasuk ketika, moral, dan lain sebagainya. Pandangan ini terutama dibela keras oleh dua tokoh hukum Indonesia, Roeslan Saleh dan A. Hamid S. Attamimi. Tulisan ini berupaya membongkar asumsi yang sudah berurat akar tersebut. Dengan menelusuri langsung ke sumber teoretis konsep Grundnorm, yaitu pemikiran Hans Kelsen, tulisan ini menemukan bahwa Pancasila tidaklah masuk ke dalam kategori Grundnorm jika merujuk pada pemikiran asli Kelsen. Klaim Pancasila sebagai norma dasar ternyata tidak mampu memenuhi empat kriteria norma dasar Kelsen. Pertama, norma dasar bukanlah norma yang “ditetapkan”. Kedua, norma dasar bukan hukum kodrat. Ketiga, norma dasar memberikan keabsahan obyektif kepada norma-norma dari konstitusi tanpa terikat kepada isi norma-norma tersebut. Keempat, norma dasar harus menutup hierarki norma. Oleh karena itu, tulisan ini menyimpulkan bahwa Pancasila bukanlah norma dasar sebagaimana sudah diyakini luas selama ini. Pancasila yang terkandung di dalam Pembukaan UUD 1945 justru lebih tepat dikatakan sebagai hukum positif karena sifatnya yang ditetapkan dan hukum kodrat (natural law) karena wataknya sebagai prinsip-prinsip sumber bagi produk-produk hukum di bawahnya.

Pancasila (Five Principles) has been popularly known as the basic norm (Grundnorm) in Indonesia‟s legal order as well as in Indonesia‟s legal norm system. In fact, Pancasila has often been claimed as the source of origin of Indonesia‟s entire norms of life, including ethical norms, moral norms, etc. Such a view finds its strongest supporters in two of Indonesia‟s most prominent legal scholars: Roeslan Saleh and A. Hamid S. Attamimi. The paper attempts to deconstruct this established assumption. Retracing the theoretical concept of basic norm to the original source, which is none other than the thought of Hans Kelsen, the paper found that Pancasila cannot be classified as a basic norm. It turns out that the claim that Pancasila is a basic norm fails to meet the four criteria that Kelsen has outlined. First, a basic norm is not a norm „established‟ by any highest legal organ. Second, basic norm is not a natural law. Third, basic norm gives objective legality to norms of the constitution without being dependent on the contents of the norms. Fourth, basic norm should conclude the hierarchy of norms. Therefore, the paper concludes that Pancasila is not a basic norm. Instead, Pancasila as it is contained in the Preamble to the 1945 Constitution should be classified as a positive law since it is established by a legal organ as well as a natural law due to its nature as principles that become the highest source of lower legal products.

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