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Analisis Model Diversi Melalui Restorative Justice Pada Anak Pelaku Tindak Pidana Terorisme Dalam Perspektif Maqashid Syari’ah Fad, Mohammad Farid
al-Daulah: Jurnal Hukum dan Perundangan Islam Vol 9 No 01 (2019): April
Publisher : Prodi Siyasah (Hukum Tata Negara) Fakultas Syari'ah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/ad.2019.9.01.51-88

Abstract

Aksi terorisme yang melibatkan anak-anak tentu mengundang keprihatinan tersendiri. Bagaimana tidak, bila anak tersebut dihadapkan pada proses peradilan formil maka selain ia akan kehilangan kemerdekaannya, juga kehilangan masa depannya karena stigmatisasi sebagai pelaku teror yang dilekatkan seumur hidup. Namun bila ditempuh model diversi melalui keadilan restoratif maka dalam proses hukumnya akan terhadang oleh ketentuan Pasal 7 ayat (2) UU No. 11 Tahun 2012 tentang Sistem Peradilan Pidana Anak. Lalu bagaimanakah titik temu antara keduanya? Bagaimanakah pendekatan diversi ini dalam perspektif Maqâshid al-Syarî?ah? Artikel ini mencoba untuk mendeskripsikan model diversi melalui pendekatan restorative justice dalam perspektif maq?shid al-syarî?ah. Jenis metode yang digunakan dalam penelitian ini adalah metode kualitatif. Teknik pengumpulan data yang digunakan adalah telaah pustaka (library research) yang bersumber dari berbagai literatur seperti buku-buku, kitab dan artikel jurnal. Setelah data terkumpul, akan dilakukan analisis dengan menggunakan metode deskriptif-analitis. Penelitian ini menyimpulkan bahwa keadilan restoratif melalui model diversi selaras dengan prinsip-prinsip maq?shid al-syarî?ah, pendekatan hukum ini bertujuan untuk membantu anak pelaku teror menyadari, merasakan sekaligus memulihkan kembali hubungan kemanusiaan yang sempat rusak antara pelaku dan korban. Hal ini disebabkan pada dasarnya anak pelaku teror bukanlah pelaku dalam arti sebenarnya, namun ia adalah korban sesungguhnya dari hasil indoktrinasi orangtuanya ataupun pihak lain.
Trading In Influence Dalam Perspektif Fikih Korupsi Fad, Mohammad Farid
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 11, No 1 (2020): Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (531.233 KB) | DOI: 10.21043/yudisia.v11i1.6855

Abstract

Corruption is a deep-rooted phenomenon existing in inumerable forms that occurs in almost all countries. Of the inumerable forms of corruption, trading in influence (TI) is considered soft corruption as it is not directly inflict losses on the state. However, through misuse influence a person has, he can obtain undue advantage. This article seeks to describe critically about the practice of trading in influence from the perspective of fiqh corruption. The type of method used in this study was a qualitative method. Descriptive-analitycal method was used to accurately describe and systematically analyze the facts found. This research found that fromthe perspective of Islamic criminal law, TI is considered khiyanah or ghulul (betrayal) and risywah (bribes), while the sentence is left to the policy of a judge or ruler (ta'zir), no matter whether the perpetrators are the government or private parties. AbstrakKorupsi merupakan fenomena yang terjadi hampir merata di berbagai negara. Dari berbagai macam varian korupsi yang ada, trading in influence (TI) termasuk kriteria korupsi yang soft, artinya, negara tidak secara langsung dirugikan, namun melalui pengaruh yang diperdagangkan, seseorang bisa memperoleh keuntungan yang tidak semestinya (undue advantage) lewat kebijakan yang bersifat memihak. Artikel ini berupaya mendeskripsikan secara kritis tentang praktek TI dalam perspektif fikih korupsi. Jenis metode yang digunakan dalam penelitian ini adalah metode kualitatif. Sementara dalam menganalisis, peneliti menggunakan metode deskriptif-analitis, guna menggambarkan serta menganalisis secara sistematis fakta yang ditemukan secara akurat dan cermat. Penelitian ini menemukan bahwa dalam perspektif hukum pidana Islam, TI dapat digolongkan dalam kategori khiyanah atau ghulul (pengkhianatan) dan risywah (suap), sementara hukumannya diserahkan pada kebijakan hakim atau penguasa (ta’zir), baik pelakunya penyelenggara negara maupun pihak swasta.
Wakaf Linked Sukuk Dalam Perspektif Maqashid Syari’ah Fad, Mohammad Farid
Journal of Islamic Studies and Humanities Vol 6, No 1 (2021): Journal of Islamic Studies and Humanities
Publisher : UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (751.877 KB) | DOI: 10.21580/jish.v6i1.8150

Abstract

Based on BWI’s data, the potential for wakaf money in Indonesia reaches at least IDR 180 trillion (www.gomuslim.co.id, 2017) per year. But in reality, the assets of large waqf funds are not necessarily linear with the level of welfare of the Muslim community in Indonesia. In addition, it is necessary to revitalize the endowment of money to revive its vital role. One way is to collaborate between Sukuk and money waqf agreements. The Waqf Linked Sukuk (WLS) can be seen as an ongoing financing instrument that Islam is trying to help maintain the ratio of public spending from, for and by the people. Furthermore, WLS can be an important innovation for economic sustainability, especially to finance micro-communities without interest rates. Whereas the WLS contract needs to be reviewed in favor of the public benefit from the perspective of maqashid shari'ah. This research uses a qualitative approach. Data collection methods used in this study are literature, documentation and interview methods. In analyzing the data that has been collected, researchers will use descriptive-analytical analysis with the ushuliyah approach. The results of this study are waqf and sukuk which consist of 2 different product orientations, namely Tabarru and Tijaroh, which are transformed and correlated in an effort to realize greater benefit value. The legal basis for allowing this WLS product is Q.S. Al-Maidah verse 1, Q.S. al-Isra 'verse 34, Q.S. Al-Baqarah verse 275, the hadith of the Prophet, fiqh rules are "basically, all muamalah is permitted unless there is an argument that forbids it", fiqh rules "should not endanger yourself or others, basically, all forms of muamalah may be done unless there is an argument which is prohibited forbid it ", the statement of DSN-MUI Number B-109 / DSN-MUI / II / 2019 concerning the Statement of Shari'ah Cash Waqf Linked Sukuk and the principle of" an act (regulation) of the government, having the core guaranteed the interests and welfare of its people ". The WLS product when viewed from the perspective of the shariah maqashid is very much in accordance with the six elements of the maqashid shariah.Keywords: cash waqf, sukuk, the maqashid shari’ah. AbstrakBerdasarkan penghitungan BWI, potensi wakaf uang di Indonesia setidaknya mencapai Rp 180 triliun (www.gomuslim.co.id, 2017) per tahun. Namun kenyataannya, aset wakaf uang yang besar ternyata belum tentu linier dengan tingkat kesejahteraan bagi komunitas Muslim di Indonesia. Selain itu, perlu revitalisasi wakaf uang guna menghidupkan kembali peran vitalnya. Salah satu caranya adalah dengan mengkolaborasikan antara Sukuk dan akad wakaf uang. Wakaf Linked Sukuk (WLS) dapat dipandang sebagai instrumen pembiayaan berkesinambungan yang coba diajukan oleh Islam guna membantu mempertahankan rasio belanja publik dari, untuk dan oleh rakyat. Lebih lanjut, WLS bisa menjadi inovasi penting untuk keberlanjutan ekonomi, khususnya untuk membiayai masyarakat mikro tanpa suku bunga. Padahal akad WLS perlu ditinjau keberpihakannya pada kemaslahatan publik dari perspektif maqashid syari’ah. Penelitian ini memakai pendekatan kualitatif. Metode pengumpulan data yang dipakai dalam penelitian ini adalah metode literature, dokumentasi dan interview. Dalam menganalisis data yang telah terkumpul, peneliti akan menggunakan analisis deskriptif-analitis dengan pendekatan ushuliyah. Adapun hasil penelitian ini ialah wakaf dan sukuk yang terdiri atas 2 orientasi produk yang berbeda yaitu akad tabarru dan tijaroh, yang ditransformasikan dan dikorelasikan dalam upaya mewujudkan nilai kemaslahatan yang lebih besar. Adapun landasan hukum diperbolehkannya produk WLS ini ialah Q.S. Al-Maidah ayat 1, Q.S. al-Isra’ ayat 34, Q.S. Al-Baqarah ayat 275, hadis Nabi, kaidah fikih yang “pada dasarnya, semua muamalah diperbolehkan kecuali ada dalil yang mengharamkannya”, kaidah fikih “tidak boleh membahayakan diri sendiri maupun orang lain, pada dasarnya, semua bentuk muamalah boleh dilakukan kecuali ada dalil yang mengharamkannya”, pernyataan DSN-MUI Nomor B-109/DSN-MUI/II/2019 tentang Pernyataan Keselarasan Syari’ah Cash Waqf Linked Sukuk serta kaidah “suatu tindakan (peraturan) pemerintah, berintikan terjaminnya kepentingan dan kemaslahatan rakyatnya”. Produk WLS bila ditinjau dari perspektif maqashid syari’ah amatlah sesuai dengan keenam unsur maqashid syari’ah.Kata Kunci: wakaf uang, sukuk, maqashid syari’ah
Legal Protection Against Whistleblowers in the Crime of Sexual Harassment (Maqashid al-Shari'ah Perspective) Fad, Mohammad Farid
Al-'Adl Vol 16, No 2 (2023): Al-'Adl
Publisher : Institut Agama Islam Negeri (IAIN) Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31332/aladl.v16i2.5638

Abstract

The significance of whistle-blower is the reluctance to take actions that violate public ethics, which can lead to the threat of legal sanctions. The existence of whistleblowers plays a significant role in breaking the chain of sexual harassment. However, the reporting witnesses often lack adequate legal protection and appreciation. This is where the importance of the State's presence in providing legal protection to these witnesses by providing security guarantees. For this reason, it is necessary to study the analysis of legal protection for whistleblowers for criminal acts of sexual harassment in the view of maqashid al-shari'ah, especially in reviewing the concept of maqashid al-shari'ah. This study uses a qualitative approach. Meanwhile, the data collection methods used are literature, documentation, and observation. In analyzing the data, the authors use descriptive analysis with the ushuliyah approach, namely by using the theory of maqashid shari'ah. The results of this study reveal that legal protection for the reporting witness (Whistleblower) of the crime of sexual harassment in the maqashid al-shari'ah perspective is a type of legal protection that mainstreams the common good and rejects harm because the role of the reporting witness is considered urgent in revealing the truth of legal facts. The urgency of legal protection for witnesses reporting sexual harassment is to protect witnesses from attempts at terror and intimidation as part of a joint effort to overcome organized crimes that tend to have a clandestine pattern. When an act of intimidation occurs at the reporter, it causes harm in the form of a threat to the survival and benefit of a person's life. Therefore, within the framework of maqashid al-shari'ah, the Government must enact a law on the protection of whistleblowers of sexual harassment to ensure that law enforcement efforts are guaranteed. The implication is that to realize the principle of maqashid shari'ah, laws, and regulations are needed as part of legal protection efforts for witnesses reporting sexual harassment to close the madharat loopholes arising from the reporting act. The presence of rules that protect whistleblowers from intimidation is evidence of real support for State protection in upholding the rule of law.
When values fall short: The surprising roles of honesty-humility, emotionality, and conscientiousness on leadership effectiveness Arifin, Johan; El Junusi, Rahman; Mubarok, Ferry Khusnul; Al-Ansyari, Ahmad Fuad; Fad, Mohammad Farid; Kurniawan, Cecep Soleh
JEMA: Jurnal Ilmiah Bidang Akuntansi dan Manajemen Vol. 22 No. 1 (2025): JEMA: Jurnal Ilmiah Bidang Akuntansi dan Manajemen
Publisher : University of Islam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31106/jema.v22i1.23943

Abstract

Building effective global leaders is crucial for an organization to remain competitive. While fundamental traits like personality have always been important in the context of leadership, the use of the HEXACO model in Indonesian organizational leadership development is relatively new. This research examines the impact of HEXACO traits on the leadership effectiveness of lecturers who also serve as academic leaders at one of Indonesia’s Islamic higher education institutions, which is ranked among the top 40 religious-based universities worldwide, according to uniRank 2024. A total of 147 valid responses were garnered and analyzed descriptively using Structural Equation Modelling (SEM) with AMOS. The results show that extraversion, agreeableness, and openness to experience positively influence leadership effectiveness, while honesty-humility, emotionality, and conscientiousness have no significant effect. Although honesty and humility are important values that support ethical behavior, global leaders require the ability to influence and adapt, be flexible, and be creatively innovative. Additionally, overly conscientious leaders tend to be inflexible and emotionally high-stress during critical moments, which makes them less dependable.
Legal Protection of Muzakki in Zakat Crowdfunding: Analysis of Maqasid Asy-Syari'ah Fad, Mohammad Farid; Imron, Ali
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 55 No 1 (2021)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v55i1.961

Abstract

Abstract: The concept of crowdfunding is rooted in the concept of crowdsourcing. It utilizes a "crowd" of people to provide feedback and solutions to develop a startup's activities. Along with its development, the crowdfunding model was adopted in the technique of collecting zakat funds to improve the management of more productive zakat assets. This study attempts to critically describe the practice of zakat crowdfunding from the perspective of maqasid asy-syari'ah, along with the concept of legal protection for muzakki (zakat payers). A qualitative method was used in this study. For analysis, the authors used a descriptive-analytical method and normative empirical approach to systematically describe and analyze the facts found factually and accurately. This study revealed the principles of hifz ad-din, hifz al-nafs, hifz al-‘aql, hifz al-mal, hifz al-nasl and hifz al-'ird are found in the application of muzakki legal protection in crowdfunding zakat, so from the viewpoint of fiqh, it is permissible. This implementation will reduce unemployment and economic disparities. Besides, it strengthens the country's economic infrastructure to achieve benefits, which become the goal of maqasid asy-syari'ah. Thus, preventive legal protection for the muzakki of crowdfunding zakat is very urgent to protect the worship interests of prospective muzakki.Abstrak: Konsep crowdfunding berakar dari konsep crowdsourcing yang memanfaatkan "kerumunan" orang untuk memberikan umpan balik dan solusi untuk mengembangkan kegiatan suatu perusahaan rintisan. Seiring perkembangannya, model crowdfunding diadopsi dalam teknik pengumpulan dana zakat demi peningkatan pengelolaan harta zakat yang lebih produktif. Artikel ini berupaya mendeskripsikan secara kritis tentang praktek zakat crowdfunding dalam perspektif maqasid asy-syari’ah, beserta konsep perlindungan hukum bagi muzaki. Penelitian ini merupakan penelitian kualitatif dengan metode analisis deskriptif serta pendekatan empiris normatif, guna menggambarkan serta menganalisis secara sistematis fakta-fakta yang ditemukan secara faktual dan cermat. Dari kajian yang telah dilakukan diperoleh temuan bahwa dalam zakat crowdfunding terdapat perlindungan hukum terhadap muzakki terutama dalam hal perlindungan agama (ḥifẓ ad-dīn), perlindungan jiwa (hifz al-nafs), perlindungan akal (hifz al-‘aql), perlindungan harta (hifz al-mal), perlindungan keturnan (hifz al-nasl) dan perlindungan terhadap kehormatan diri (hifz al-‘ird). Dengan demikian, praktik zakat crowdfunding secara fikih adalah diperbolehkan. Terwujudnya perlindungan hukum bagi muzaki dalam zakat crowdfunding telah berdampak positif terhadap berkurangnya angka pengangguran, kesenjangan ekonomi dan sekaligus memperkuat infrastruktur ekonomi negara hingga tercapai kemaslahatan yang menjadi tujuan maqasid asy-syari’ah. Dengan demikian, perlindungan hukum preventif bagi muzakki crowdfunding zakat sangat urgen demi melindungi kepentingan beribadah muzakki.