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All Journal Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam Al-Manahij: Jurnal Kajian Hukum Islam Nurani: Jurnal Kajian Syariah dan Masyarakat Jurisprudentie MODELING: Jurnal Program Studi PGMI Al-Mashlahah: Jurnal Hukum Islam dan Pranata Sosial Edukasi Islami: Jurnal Pendidikan Islam Islamic Management: Jurnal Manajemen Pendidikan Islam DE'RECHTSSTAAT Jurnal Hukum Magnum Opus AT-TURAS: Jurnal Studi Keislaman Journal of Humanities and Social Studies JISIP: Jurnal Ilmu Sosial dan Pendidikan Jurnal EDUCATIO: Jurnal Pendidikan Indonesia Jurisprudensi: Jurnal Ilmu Syariah, Perundang-undangan, Ekonomi Islam Pena Justisia: Media Komunikasi dan Kajian Hukum Rayah Al Islam : Jurnal Ilmu Islam SOSIOEDUKASI : JURNAL ILMIAH ILMU PENDIDIKAN DAN SOSIAL Alauddin Law Development Journal (ALDEV) Jurnal Ilmiah Al-Hadi Jurnal Cahaya Mandalika Urwatul Wutsqo : Jurnal Studi Kependidikan dan Keislaman INTERNATIONAL JOURNAL OF CULTURAL AND SOCIAL SCIENCE Law Development Journal International Journal of Science and Society (IJSOC) PEMA: Jurnal Pendidikan dan Pengabdian Kepada Masyarakat Mudabbir: Journal Research and Education Studies Legal Protection for the Partnership Agreement Parties Journal of Law, Poliitic and Humanities Al-Istinbath: Jurnal Hukum Islam Yurisprudentia: Jurnal Hukum Ekonomi Astroislamica: Journal of Islamic Astronomy JUDGE: Jurnal Hukum Jurnal Darussalam : Pemikiran Hukum Tata Negara dan Perbandingan Mazhab IIJSE Abdi Masyarakat UIKA Jurnal Hukum dan Keadilan El-Mujtama: Jurnal Pengabdian Masyarakat Jurnal Penelitian Pendidikan Indonesia Tabayyun : Journal of Islamic Studies Tabayyanu : Journal of Islamic Law FATHIR: Jurnal Studi Islam Jurnal Mediasas : Media Ilmu Syari'ah dan Ahwal Al-Syakhsiyyah SASI EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Fundamental : Jurnal Ilmiah Hukum JIS: Journal ISLAMIC STUDIES Madania: Jurnal Kajian Keislaman
Tanjung, Dhiauddin
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Journal : Pena Justisia: Media Komunikasi dan Kajian Hukum

 1 
The Beneficial Aspects of Implementing Ifrad Pilgrimage for Indonesian Pilgrims Saragih, Sokon; Asmuni, Asmuni; Tanjung, Dhiauddin
Pena Justisia: Media Komunikasi dan Kajian Hukum Vol. 22 No. 2 (2023): Pena Justisia
Publisher : Faculty of Law, Universitas Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31941/pj.v22i2.3696

Abstract

Ifrad pilgrimage is a form of Hajj where an individual intends only for Hajj upon entering the state of Ihram. The pilgrim declares Labbaik Bahaj and performs Tawaf Qudum after entering Mecca, remaining in the state of Ihram until the designated Hajj period. Subsequently, the pilgrim follows all the Hajj rituals, including the standing at Arafah, staying at Muzdalifah, casting stones at Jamarat Al-Aqabah, performing Tawaf Ifadhah, Sa'i between Safa and Marwa, and spending the night at Mina for stone throwing on the days of Tashriq. After completing all the Hajj rituals, the pilgrim performs the second Tahallul, exits Mecca, and begins the second Ihram with the intention of Umrah if planning to undertake Umrah rituals. Tamattu' pilgrimage involves initially intending to perform Umrah upon entering the Miqat by saying Labbaik in Umrah. Upon entering Mecca, the pilgrim completes all Umrah rituals such as Tawaf and Sa'i, then shaves or trims the hair, concluding the state of Ihram. On the 8th of Dhu al-Hijjah, the pilgrim enters into the Hajj Ihram, performs Hajj rituals like standing at Arafah, Tawaf, Sa'i, and others comprehensively. Qiran pilgrimage is when an individual intends to perform both Hajj and Umrah simultaneously upon entering Ihram by uttering specific words. The individual remains in the state of Ihram until completing the Hajj rituals. During the Hajj, there is no need for additional Tawaf and Sa'i for Umrah; performing the Tawaf and Sa'i for Hajj is sufficient. Among these three types of pilgrimage, the Ifrad model is considered the least burdensome for pilgrims. This model does not incur penalties, and the greater benefit in performing the Hajj pilgrimage is achieved through the Ifrad model.
OPTIMIZATION OF ZAKAT MANAGEMENT BY BKM MASJID IN MEDAN CITY PERSPECTIVE OF LAW NO.23 OF 2011 Halim, Abdul; Pagar, Pagar; Tanjung, Dhiauddin
Pena Justisia: Media Komunikasi dan Kajian Hukum Vol. 23 No. 1 (2024): Pena Justisia
Publisher : Faculty of Law, Universitas Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31941/pj.v23i1.3945

Abstract

Law No. 38 of 1999, later amended by Law No. 23 of 2011 on the Administration of Zakat, provides the legal basis for the administration of zakat in Indonesia. These laws and regulations recognise only two entities, namely the National Zakat Amil Agency (BAZNAS) and the Zakat Amil Institution (LAZ), as the legal managers of zakat in Indonesia. In Medan, there are two types of amil zakat, as well as community-formed amil-amil zakat who manage zakat at the mosque level, specifically for zakat fitrah. It is important to note that some of these mosque-level Amils have been approved by the state through a sub-unit framework known as the Zakat Collection Unit (UPZ). Meanwhile, some of these amil-amil have not yet been approved by the state and are only based on the policies of the Prosperity Board (BKM) of each mosque. In Islamic Jurisprudence, the appointment of an amil is carried out by the authority of the caliph/sultan (state). In this case, the amil's position is as a representative of the zakat mustahik. It is important to note that the appointment of an amil should be approved by the state to ensure compliance with Islamic Jurisprudence. This research aims to address three problems related to the establishment and management of zakat at the mosque level in the city of Medan, according to Law No. 23/2011. Specifically, the research will examine: 1) the procedure for establishing zakat amil at the mosque level, 2) the management of zakat by the zakat amil at the mosque level, and 3) ways to optimise the management of zakat by the zakat amil at the mosque level. The language used is clear, objective and value-free, with a formal register and precise word choice. The text follows conventional structure and format, with a consistent style of quoting and footnoting. The sentences and paragraphs create a logical flow of information with causal links between propositions. The content has not been changed. This research has identified three key findings in this area. Firstly, the procedure for establishing Amil Zakat at the mosque level in the city of Medan is based on the policy of each mosque administrator (BKM). Secondly, the BKM's policy is then confirmed (validated) through the UPZ system by the National Amil Zakat Agency (BAZNAS) of the city of Medan. Finally, it is recommended that a more standardised procedure be implemented to ensure consistency across all mosques in the city. Zakat administration at the mosque level in the city of Medan is an ancillary activity that takes place only during the month of Ramadan and mainly within the framework of Zakat fitrah. During the collection phase, Amil opens a zakat booth at the mosque or at the BKM office, and potential muzakis come to the mosque to pay their zakat. Mosque Zakat Amil uses two methods: the coupon method and the delivery method for the distribution stage to the mustahik. Under the voucher system, a Muslim must present a voucher at the mosque in order to collect his zakat. Currently, the optimisation of zakat management in mosque zakat amil is limited to the collection and distribution stages, without taking into account the utilisation of zakat. Optimising Zakat collection is achieved through Zakat education, specifically by choosing recitation or lecture topics that focus on Zakat and by starting the Zakat collection period at the beginning of the month. During the distribution stage, optimization is achieved by prioritising mustahik selection, with a focus on actual mustahik. This research has found that there is little coordination between the Zakat Amil of the mosque and the BAZNAS, as well as between the Zakat Amil of the other mosques. It is important to address this issue in order to improve the effectiveness of the Zakat distribution.
The Position of Deaf Witnesses in Proving Divorce (Syiqaq) Cases in Religious Courts handoko, riki; Pagar, Pagar; Tanjung, Dhiauddin
Pena Justisia: Media Komunikasi dan Kajian Hukum Vol. 23 No. 1 (2024): Pena Justisia
Publisher : Faculty of Law, Universitas Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31941/pj.v23i1.4011

Abstract

  Abstract                                                                          Based on article 22 of PP Number 9 of 1975, article 76 of Law Number 7 of 1989 and article 134 of Presidential Instruction Number 1 of 1991, Divorce (syiqaq) where disputes and quarrels are continuous must be proven by witness testimony, so The position of the witness is an important thing in deciding a divorce case. Witnesses who are present in court must materially see, hear and experience directly the legal events that occur, this must be in accordance with article 172 HIR/308 Rbg in conjunction with article 76 Law Number 7 of 1989. Meanwhile, in Islamic law, the position of deaf witnesses is that the majority of ulama seemed to have absolutely no tolerance for their opportunity to be witnesses. They agreed that hearing what the parties said and understanding what they meant was an absolute requirement for witnesses. The argument is because something that is the object of the witness is words. Law No.19/2011 about concerning ratification of the CRPD and the principle of Equality Before the Law also states the same thing, which does not differentiate between people in person. trial, while formally a deaf witness is not a mentally disabled witness, he just lacks hearing but can see and judge events well._________________________
Co-Authors A Halim Al-Fitrah, Ramadhan Amin, Muhammad Habibul Annisa Annisa Anshari Nasution, Muhammad Zaid Ariga, Ramadhan Arrasyid, Fauzan Asmuni Asmuni Aulia, Nurul Azhari, Wildan Habib Azharuddin Azharuddin, Azharuddin Bayu Suhairi, Mhd. Arbi Daulay, Ahmad Kosasih Daulay, Indi Ramadhani Dayrobi, Mhd Efia, Cut Faruqi, Ahmad Fauzan, Alfian Hafsah Hafsah Hamdani Hamdani Hamzah Hamzah Handoko, Riki Harahap, Mhd. Yadi Harisman Hayati, Zahra Hidayat Hidayat Hisyamsyah Dani, Muhammad Izhar Izhar, Izhar Jamhuri, Jamhuri Jamil, M. Julianti, Alvionita Khafi, Kasaful Khailid, Muhammad Khair, Nispul KY, Yuliusman Lauhin Mahfudz Lembong, Suarto Lubis, Akma Qamariah Lubis, Fauziah Lubis, Gumri Panawari Mahdi, Zarman Mahfuzah, Nandani Zahara Mastsum, Hasan Matsum, Hasan Mhd. Syahnan Misran Misran Mohd Roslan Mohd Nor, Mohd Roslan Mohd Muhammad Abduh Muhammad Agung Muhammad Syukri Albani Nasution Muhammad Yasir Muhammad Yusuf, Januddin Mukhlis Siregar Mulizar Mulizar Nasuha, Mhd. Mahya Nasution, Evriza Noverda Nasution, Hasan Bakti Nawir Yuslem, Nawir Nispul Khoiri Nita Wati, Asrat Nurasiah Nurasiah Padang, Bukti Pagar, Pagar Pratama, Muhammad Roni Purnama, Deni Rahmawati Siregar, Lili Ramadani, Nadia Ramadhan Syahmedi Siregar Randi Hermawan, Randi Rangkuti, Lukman Hakim Rangkuti, Muhammad Alawy Rasyid, Mohendra Reski, M. Ritonga, Ali Bata Rizki Maulana, Rizki Rizky Fadhilah, Rizky Safitri, Bujing Safpuriyadi Safpuriyadi, Safpuriyadi Sakban, Muhammad Sandra Dewi, Atika Saragih, Sokon Sarumpaet, Muhammad Idris Sebayang, Muhammad Alfalah Siddik, Ibnu Radwan Sinaga, Istiqomah Sirait, Adi Syahputra Siregar, Rais Abdurrahman Sitepu, Fahri Roja Suhairi, Mhd. Arbi Bayu Sukiati Sukiati Sulaeman AR Surya Surya Syafaruddin Syafaruddin Syafrowi, Syafrowi Syahmedi Siregar , Ramadhan Syahputra, Akmaluddin Tuseno, Tuseno Uswatun Hasanah Wahyudi, Nano Wati, Asrat Nita Yamamah, Ansari Yusuf Harahap, Bahtiar Zaini Zaini Zainuddin zaldi, Zaldi Zein, Hanafi Zulkarnain Zulkarnain