Pranata Hukum Perbankan Syari’ah Dalam Sistem Perbankan Nasional di Indonesia

Asep Maman
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Abstract

The development of Islamic banks as part of the Islamic economic system in Indonesia can be said to be late compared to other countries where the majority of the population is Muslim. However, the sharia banking legal system is strong and parallel to other conventional banking. If there is a dispute resolution problem for Islamic banks according to the Constitutional Court Decision Number 93/PUU-X/2012, they can use 2 (two) channels, namely litigation and non-litigation. The litigation route for resolving disputes over sharia banks is the absolute authority of the religious courts, while the non-litigation path of the parties can make choices not only as specified in the Elucidation of Article 55 paragraph (2) of Law Number 21 of 2008 concerning Sharia Banking but can also take alternative others in accordance with the agreed contract. Supervision of the implementation of Sharia Banking, apart from being carried out internally, is also carried out by independent supervisory institutions, namely the Sharia Supervisory Board (DPS) and the National Sharia Council (DSN) which have the task of maintaining sharia banking towards an ideal situation and protect the Muslims. In addition, as a form of public participation, all Muslims have an obligation to supervise both directly and indirectly as a vehicle for admonishing ma'ruf nahi munkar to the implementation of sharia banking as the lifeblood of the Islamic economy.
印尼国家银行系统的Syari银行专营权
作为伊斯兰经济体系的一部分,伊斯兰银行在印度尼西亚的发展可以说比其他大多数人口是穆斯林的国家晚。然而,伊斯兰银行法律体系强大,与其他传统银行业务平行。如果伊斯兰银行根据宪法法院第93/PUU-X/2012号决定有争议解决问题,他们可以使用2(两个)渠道,即诉讼和非诉讼。解决伊斯兰银行纠纷的诉讼途径是宗教法院的绝对权威,而当事人的非诉讼途径不仅可以根据2008年关于伊斯兰银行的第21号法律第55条第(2)款的说明进行选择,还可以根据约定的合同选择其他替代途径。对伊斯兰银行实施的监督,除了在内部进行外,也由独立的监督机构进行,即伊斯兰教法监督委员会(DPS)和国家伊斯兰教法委员会(DSN),它们的任务是维持伊斯兰教法银行走向理想状态并保护穆斯林。此外,作为公众参与的一种形式,所有穆斯林都有义务直接或间接地监督,以此作为一种工具,告诫马鲁夫·纳希·蒙卡尔实施伊斯兰银行制度,将其作为伊斯兰经济的命脉。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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