Suchergebnisse

AbstractRetribution is a collection of money by the government (municipalities and so on) in return for services. The collection of market retribution in each region is regulated by the government to run effectively. Such is the case with the collection of market levies at the Cork Market which is regulated in the Klaten Regency Regional Regulation Number 18 of 2011 concerning Public Service Retribution. Judging from the development of the Gabus Market in the Klaten area, it looks like it is still in a bad condition. So the problem is how to implement the Regional Regulation related to market retribution and how to implement the Regional Regulation from the perspective of Islamic Law. The purpose of this study was to determine the implementation of these regional regulations related to the implementation of market service fees in the Gabus Market and the view of Islamic law on the implementation of market fees in the Gabus Market. The research method uses a field qualitative research type. Sources of data used are primary and secondary. The result of this research is that the implementation of Regional Regulation No. 18 of 2011 concerning Public Service Fees (Markets) in the Gabus Market has not been implemented properly, namely in the provision of services and the provision of facilities. In the procedure for implementing the collection of levies, the officer does not give a ticket as proof of payment, the lack of awareness of traders who still do not want to pay and the lack of firmness of officers who do not give sanctions. The market retribution income at Pasar Gabus is quite good. Meanwhile, in implementation according to Islamic law, there is still a gap between the rights and obligations of traders.Keywords: Islamic Law; Implementation; Market Retribution. AbstrakRetribusi adalah pungutan uang oleh pemerintah (kota praja dan sebagainya) sebagai balas jasa. Pemungutan retribusi pasar di setiap daerah diatur oleh pemerintah agar berjalan dengan efektif. Seperti halnya pemungutan retribusi pasar di Pasar Gabus yang diatur dalam Peraturan Daerah Kabupaten Klaten Nomor 18 Tahun 2011 Tentang Retribusi Jasa Umum. Dilihat dari perkembangan Pasar Gabus di wilayah Klaten terlihat masih dalam keadaan yang kurang baik. Sehingga permasalahannya bagaimana implementasi Peraturan Daerah tersebut terkait retribusi pasar dan bagaimana implementasi Peraturan Daerah tersebut dari perspektif Hukum Islam. Tujuan penelitian ini adalah untuk mengetahui implementasi Peraturan Daerah tersebur terkait dalam pelaksanaan retribusi pelayanan pasar di Pasar Gabus dan pandangan hukum Islam terhadap pelaksanaan retribusi pasar di Pasar Gabus. Metode penelitian menggunakan jenis penelitian kualitatif lapangan. Sumber data yang digunakan adalah primer dan sekunder. Hasil dari penelitian ini adalah Implementasi Peraturan Daerah Nomor 18 Tahun 2011 Tentang Retribusi Jasa Umum (Pasar) di Pasar Gabus belum di implementasikan dengan baik, yaitu pada pemberian pelayanan dan penyediaan fasilitas. Pada prosedur pelaksanaan pemungutan retribusi tidak diberikan karcis oleh petugas sebagai bukti pembayaran, kurangnya kesadaran dari pedagang yang masih belum mau membayar dan kurangnya ketegasan petugas yang tidak memberikan sanksi. Pendapatan retribusi pasar di Pasar Gabus sudah cukup baik. Sedangkan dalam pelaksanaan menurut hukum Islam, masih ada kesenjangan antara hak dan kewajiban dari pedagang.Kata Kunci : Hukum Islam; Implementasi; Retribusi Pasar.

This is an open access book. Wael B. Hallaq, a renowned sharia scholar, has called sharia an 'episteme' that suffered a 'structural death' following the dawn of modernity in the nineteenth and early twentieth centuries (Hallaq 2009, 15–16). Yet, its resurgent is remarkable across a number of jurisdictional fault-lines: from Muslim-majority nations in Middle East and Southeast Asia to Muslim-minority societies in Western Europe and North America. Across these jurisdictions, the relationship between sharia and state law is central. It includes sharia-state encounters, notably in the form of (state) Islamic law, in the field of family law, which is often asserted as the 'core' or 'last stronghold' of sharia (Moors 2003, 2; Coulson 1969, 115–6), and other substantive areas of law, such as Islamic economics and Islamic philanthropy and also jinayah (Islamic penal law). Regardless of their differences in their own specific context, these areas somehow manage to secure an importance place in the modern days. It involves different loci of authority to interpret, legislate, and enforce sharia, or parts of it that not only flourish but also being challenged around the Muslim world. Equally important are implications of the increasingly unsettled authority of apparently agreed-upon substance of sharia. To contribute on these issues, we would like to invite scholars from diverse discipline including law, anthropology, and Islamic studies, working in both Muslim-majority and Muslim-minority contexts, to present their works in our International Seminar on Sharia, Law, and Muslim Society (ISSLaMS).