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Journal : Al Ushuliy

INTEGRATION OF IJARAH AND MUKHABARAH: A STUDY ON AGRICULTURAL LAND COOPERATION IN NAGARI PAKAN RABAA, KOTO PARIK GADANG DIATEH DISTRICT, SOUTH SOLOK REGENCY Linda, Nova; Yustiloviani, Yustiloviani; Zainuddin, Zainuddin; Husni, Alfi
Al Ushuliy: Jurnal Mahasiswa Syariah dan Hukum Vol 3, No 2 (2024)
Publisher : UIN Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/alushuliy.v3i2.13665

Abstract

This thesis examines the integration of ijarah and mukhabarah practices in agricultural land cooperation in Nagari Pakan Rabaa, Koto Parik Gadang Diateh District, South Solok Regency. The study aims to analyze and explain the implementation of mukhabarah and ijarah practices and their integration in agricultural land cooperation in the community. A qualitative field research approach was adopted, with data collected through interviews with landowners and cultivators. Data analysis followed the Miles and Huberman framework, involving data reduction and presentation, with validity ensured through source triangulation.The primary data sources included six informants: three landowners and three cultivators in Nagari Pakan Rabaa. Secondary data sources comprised information from a local religious leader (buya), as well as references from the Qur’an, Hadith, scholarly opinions, journals, and articles.The findings reveal that mukhabarah cooperation is practiced by landowners transferring land to cultivators, with seeds, fertilizers, and land preparation costs borne by the cultivators. The harvest is then divided, with 40% allocated to the landowner and 60% to the cultivator. Meanwhile, ijarah practices involve cultivators directly renting land from the landowners. In this system, the cultivators bear all farming costs, and rental payments are made annually at the end of the lease, either in cash (Rp. 2,000,000) or as rice (90 bushels).The integration of mukhabarah and ijarah occurs when landowners offer land to cultivators, who then manage all farming expenses. An agreement is established that the harvest will be shared (40% for the landowner, 60% for the cultivator), and cultivators must also pay an annual land rent at the end of the lease. This integrated practice reflects the community’s adaptive approach to balancing traditional Islamic principles with local agricultural needs.
THE EXISTENCE OF THE BAOLEK TRADITION: A STUDY OF TRADITIONAL WEDDINGS IN PARIT BARU VILLAGE THROUGH THE LENS OF ISLAMIC FAMILY LAW Salim, Muhammad Abdullah; Yustiloviani, Yustiloviani; Alfiander, Dodon
Al Ushuliy: Jurnal Mahasiswa Syariah dan Hukum Vol 3, No 2 (2024)
Publisher : UIN Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/alushuliy.v3i2.13725

Abstract

This research explores the existence of the Baolek tradition in traditional weddings in Parit Baru Village, where this custom is considered mandatory. Couples who do not perform this tradition, often due to financial constraints, are not allowed to live together until the tradition is fulfilled. The study aims to uncover the background and ceremonial processes of the Baolek tradition, its significance, and its implications for the community.The findings reveal that the Baolek tradition serves to publicly announce a marriage and prevent potential social conflicts or slander within the community. It is a deeply ingrained practice in Parit Baru Village, where newlyweds are required to carry out Baolek as a social obligation. If financial limitations hinder the couple from performing the tradition, they are required to live separately (known as Bausah) for a period ranging from one week to one month, while preparing the necessary resources.Regardless of the scale, the Baolek tradition involves significant financial contributions, as it is customary to entertain the entire community. To support the couple, the nuclear family, including Ninik Mamak (elders), typically provides assistance to ensure the tradition can proceed, even in a modest form. Failure to perform the Baolek tradition results in social sanctions, including ostracization, exclusion from customary practices, and strained familial relationships.In conclusion, from the perspective of Islamic family law, the Baolek tradition is recognized as an authentic 'urf (custom) that aligns with societal values. It promotes social harmony, strengthens family ties, and fosters mutual support, making it a beneficial custom that is well-accepted within the community
An Islamic Political Jurisprudence Analysis of Reproductive Health Services under Article 103(4)(e) of Government Regulation No. 28/2024 Hidayat, Yoga Mai; Khairina, Khairina; Husni, Alfi; Yustiloviani, Yustiloviani; Rizal, Deri
Al Ushuliy: Jurnal Mahasiswa Syariah dan Hukum Vol 4, No 1 (2025)
Publisher : UIN Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/alushuliy.v4i1.15712

Abstract

This study examines the provision of reproductive health services as stipulated in Article 103 Paragraph (4) Letter e of Government Regulation (PP) No. 28 of 2024, focusing specifically on the distribution of contraceptives to school-aged children and adolescents. The research investigates the background and rationale behind the issuance of this regulation and analyzes it through the lens of fiqh siyasah (Islamic political jurisprudence). Employing a qualitative normative approach, this study is based on library research by systematically reviewing relevant literature, including books, scholarly articles, journals, and official publications. The researcher acts as the primary research instrument.The findings suggest that the emergence of this provision is influenced by several urgent social issues: the rise in teenage promiscuity, high rates of abortion among adolescents aged 15–19, an increasing number of marriage dispensations due to premarital sexual activity, and efforts to reduce the transmission of sexually transmitted diseases (STDs), including HIV/AIDS. From the perspective of fiqh siyasah, the legality of contraceptive distribution depends on the marital status of the recipients. For married adolescents, the use of contraceptives is considered permissible. However, for those who are unmarried, it is deemed impermissible (haram) as it potentially facilitates or legitimizes acts of zina (adultery), which are prohibited in Islamic law.