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bibo:abstract "This research is motivated by legal anomalies in the form of a\r\nlegal vacuum and legal loopholes in the field of Sharia bankruptcy in\r\nIndonesia, resulting from the contestation between the conventional\r\nbankruptcy regime and the Sharia economic/Religious Courts regime\r\nwithin the framework of legal pluralism. The conventional regime\r\n(Law No. 37 of 2004) adopts a creditor-oriented paradigm. When the\r\nCommercial Court adjudicates Sharia bankruptcy cases, an\r\nepistemological conflict arises through the recharacterization of\r\ncomplex contracts (akad) as monolithic debt, which tends to disregard\r\nSharia principles and the principle of pacta sunt servanda.\r\nConsequently, justice and legal certainty have yet to be achieved.\r\nThis dissertation examines how and why norms–actors\r\ncontestation occurs in responding to legal anomalies in the field of\r\nSharia bankruptcy within the Commercial Court field and the policy\r\nfield, in efforts to positivize Sharia bankruptcy law in Indonesia. This\r\ndissertation employs qualitative research using a socio-legal approach\r\nthat combines the study of judicial decisions with legal-political\r\nanalysis. Data analysis was conducted through the deconstruction of\r\nCommercial Court decisions, the tracing of policy documents,\r\nincluding Academic Papers (Naskah Akademik) for draft legislation,\r\nand in-depth interviews with fatwa authorities, policymakers, and the\r\njudicial bureaucracy of the Supreme Court. The analytical framework\r\nof this research draws upon a layered constellation of theories: critical\r\nlegal pluralism and legal eclecticism as grand theories; legal politics,\r\nprismatic law, and the juridical field as middle-range theories; and\r\nstrategic choice theory as the applied theory.\r\nThe research findings demonstrate that the contestation\r\nbetween actors and norms is driven by the nature of pragmatic\r\neclecticism in pursuit of short-term functional targets (short-term\r\nutility). At the judicial field, collective de-Sharia-ization occurs\r\nthrough epistemic consensus and defensive opportunism. Sharia\r\nentities voluntarily abandon Sharia considerations when acting as\r\ncreditors in pursuit of capital efficiency, yet subsequently mobilize\r\nSharia as a legal shield when acting as distressed debtors. This\r\npragmatism is validated by Commercial Court judges through\r\nmechanistic simplified evidentiary procedures and dual jurisdictional\r\nstandards.\r\nThe nature of pragmatic eclecticism and the asymmetry of\r\nmodalities also drive the contestation of norms and actors within the\r\npolicy field. The counter/status quo group maintains the doxa of\r\nparitas creditorum through simple-proof test in pursuit of the Ease of\r\nDoing Business (EoDB) index. Meanwhile, the pro-Sharia group\r\npursues creeping jurisdiction and institutional layering in order to\r\nexpand sectoral authority. Strategies and norms are selected tactically\r\nand pragmatically, resulting in the absence of a universal point of\r\nconvergence between conventional bankruptcy and mu’āmalah\r\nmāliyyah (Islamic financial transactions)/taflīs (Islamic bankruptcy or\r\ninsolvency).\r\nAs a resolution, this research offers a novel contribution in the\r\nform of the paradigm of prismatic eclecticism, based on a prismatic\r\nratio legis (the underlying legal rationale), to reconstruct future law by\r\nengaging four layers of the philosophy of science. (1) Ontological:\r\naffirming the inclusive nature of mu’āmalah māliyyah and\r\nsynchronizing the definitions of bankruptcy (pailit), taflīs, and al-hajr\r\n(legal restriction on a person’s capacity to dispose of property). (2)\r\nEpistemological: adopting the principle of balanced protection and\r\ngenuine debt forgiveness. (3) Methodological: implementing a\r\nsubstantive insolvency test, an objective sharia compliance filter based\r\non the Sharia Supervisory Board (Dewan Pengawas Syariah/DPS) as\r\nan authoritative expert witness, mediation, and the institutionalization\r\nof a prismatic connected-jurisdiction judicial system. (4) Axiological:\r\nguaranteeing the right to basic human subsistence (al-kifāyah alaṣliyyah)\r\nand establishing a centralized post-bankruptcy cash safetynet\r\nfund administered by the Heritage Assets Office (Balai Harta\r\nPeninggalan/BHP) and BAZNAS, with the aim of transforming the\r\nbankruptcy system from an instrument of liquidation into an\r\ninstrument of economic restoration informed by the principles of\r\nsocial justice under Pancasila."^^xsd:string;
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skos:prefLabel "297.272 Islam dan Ilmu Politik, Politik Islam, Fundamentalisme" .
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