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All Journal Islamadina : Jurnal Pemikiran Islam Al-Tahrir: Jurnal Pemikiran Islam Al-Ahkam Journal of Islamic Studies and Humanities El-Mashlahah JURISDICTIE Jurnal Hukum dan Syariah Li Falah: Jurnal Studi Ekonomi dan Bisnis Islam al-Afkar, Journal For Islamic Studies Jurnal Ilmiah Al-Syir'ah Al-Maslahah Rahmatan Lil Alamin: Journal of Peace Education and Islamic Studies Jurnal Ulunnuha Jurnal AL-AHKAM Al-Ahkam : Jurnal Hukum Pidana Islam AL IQTISHOD: Jurnal Pemikiran dan Penelitian Ekonomi Islam Kafa’ah: Journal of Gender Studies TATHWIR: Jurnal Pengembangan Masyarakat Islam HIKMATUNA: Journal for Integrative Islamic Studies Al Iqtishod: Jurnal Pemikiran dan Penelitian Ekonomi Islam Jurnal Kajian Hukum dan Sosial
Meirison Meirison
UIN Imam Bonjol Padang
Religion Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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THE KAFALA SYSTEM AS ONE OF THE FIRST INSTRUMENTS OF SLAVERY AND IGNORANCE IN ISLAMIC VIEWS Meirison Meirison; Rahmi Rahmi; Susilawati Susilawati
Jurisdictie: Jurnal Hukum dan Syariah Vol 14, No 1 (2023): Jurisdictie
Publisher : Fakultas Syariah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/j.v14i1.20764

Abstract

This article aims to discuss the problems of kafala in dealing with labor. In Islam, the kafala serves a noble purpose: it ensures that less well-off people are financially secure in the face of legal issues. This article discusses the shift in the value of kafala in the Middle East because there has been a gap between kafala in Islamic Sharia and its practice in Saudi Arabia, Bahrain, Qatar, and the Arab Emirates. This study used a qualitative descriptive analysis approach based on a literature study supported by personal experience and found that the kafala existing in modern times was not the same as the kafala intended by Islam because it originated from different sources. The concept of kafala has devolved into modern slavery. The kafala was abolished amid much controversy, and little has changed. Thousands of migrant domestic workers are exploited and subjected to horrendous working conditions that, at worst, amount to modern slavery. The law does not protect female workers, and the government has no intention to change the current system. We find that kafala, which initially had a noble purpose, has turned into a device for exploiting workers against a background of abundant natural resources.Artikel ini bertujuan untuk membahas permasalahan kafala dalam menangani tenaga kerja. Dalam Islam, kafala memiliki tujuan mulia: memastikan bahwa orang yang kurang mampu aman secara finansial dalam menghadapi masalah hukum. Artikel ini membahas tentang pergeseran nilai kafala di Timur Tengah karena telah terjadi kesenjangan antara kafalah yang ada dalam Syariat Islam dan praktiknya di negara seperti Saudi Arabia, Bahrein, Qatar dan Emirat Arab. Studi ini menggunakan pendekatan analisis deskriptif kualitatif berdasarkan studi literatur yang didukung oleh pengalaman pibadi dan menemukan bahwa kafala yang ada pada zaman modern tidak sama dengan kafala yang dimaksud oleh Islam karena berasal dari sumber yang berbeda. Konsep kafala telah berubah menjadi perbudakan modern. Kafala dihapuskan di tengah banyak kontroversi, dan hanya sedikit yang berubah. Puluhan ribu pekerja rumah tangga migran dieksploitasi dan mengalami kondisi kerja yang mengerikan, paling buruk, menjadi perbudakan modern. Undang-undang tidak melindungi pekerja perempuan, dan pemerintah tidak berniat mengubah sistem yang ada. Kami mendapatkan bahwa kafala yang semula memiliki tujuan mulia dalam syariat Islam telah berubah menjadi alat untuk mengeksploitasi buruh dengan latar belakang sumber daya alam yang melimpah.
Islamic Banks In Muslim Countries And Indonesia Desmadi Saharuddin; meirison meirison
Al Iqtishod: Jurnal Pemikiran dan Penelitian Ekonomi Islam Vol. 11 No. 1 (2023): Al Iqtishod: Jurnal Pemikiran dan Penelitian Ekonomi Islam
Publisher : Prodi Ekonomi Syariah STAI Al-Azhar Menganti Gresik

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37812/aliqtishod.v11i1.577

Abstract

This article aims to provide an overview of Islamic banking, which has shed light on Muslims in avoiding usury with inflation and oppression. The negative impact of cartels can be reduced. Suppose traditional banks have only one way to work, interest-bearing loans, although in many forms. The problem inherent in Islamic banking activities is whether they can be separated from the influence of conventional banks in various activities carried out, given the interrelationships between Islamic banks and traditional banks. By conducting a literature study, we analyzed banking data contained in documents, books, and journals using a qualitative approach using descriptive analysis methods. We try to provide an interpretation of the work of Islamic banks operating in various Islamic worlds and Indonesia. We found Islamic banks to be less compliant with the fatwas and instructions given by the existing Islamic boards. We find that Islamic banks have difficulty complying with shari'ah rules because they are constrained by the conventional banking financial system full of usurious Mu'amalah. Constrained by capital from the central bank, high operating costs, investment problems in the real sector, risk of loss and others. The focus of this research is the causes of the condition of Islamic banks in the Islamic world, which are trapped in a Ribawi labyrinth
The Impact of Bektashi Penetration on the Ottoman Empire Meirison Meirison; Testru Hendra; Efendi Efendi; Ayu Rustriana Rusli
AL-TAHRIR Vol 22 No 2 (2022): Islamic Studies
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v22i2.4169

Abstract

This article aims to explain the role of Bektashi Sufism. It was practiced for centuries in the Ottoman Empire and is considered a branch of the Ja’fari school of Shia. The Imams of the Ahl al-Bayt (Shia) had developed and adapted to the style of Sufism that surrounded them. So far, the Shiites have conflicted with the Sunnis. Social penetration was successful, and many Bektashi followers declared that they had converted to Islam, like Christians and Jews. The problem of the sect adhered to by Bektashi is still being debated. Who is the Bektashi group? Are these groups Shiites or Sunnis? By analyzing and applying the theory of interpersonal relations and openness by the Bektashi group, which ruled out the Ja’fari Fiqh thinking to abolish differences in Sufism, Bektashi penetrated Sunni bodies. The writers used a literature study. It employed a descriptive and qualitative analysis to conduct a historical discussion of this unique Bektashi school of thought. The teachings of Bektashi affected the spirit of jihad of the Ottoman Turkish troops, who came from Christian prisoners of war. They won many victories with the guidance and support of the Bektashi group. Bektashi’s teachings are also compatible with religious tolerance, openness, and moderation inspired by various styles of thought and philosophy.
Monsanto’s Business of Death in Islamic Perspective In Indonesia Meirison Meirison
Justicia Islamica Vol 15 No 2 (2018)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v15i2.1458

Abstract

Monsanto adalah perusahaan pertanian, asal Amerika Serikat. Makanan penghasil benih Monsanto dengan menggunakan teknik rekayasa genetika, benih makanan melalui proses pencampuran gen dari suatu spesies yang bukan tipe. Karakteristik Monsanto Company yang licik, menjadikannya seolah-olah menutup mata dengan apa yang sedang mereka kerjakan hanya mengejar keuntungan setinggi mungkin. Proses ini dapat menyebabkan benih yang telah dimodifikasi secara genetik dapat menyebabkan berbagai penyakit di antaranya terjadi pada gangguan pertumbuhan fisik dan masalah psikologi dalam efek yang agak lama dan buruk dapat menyebabkan kanker, cacat fisik dan kematian bagi mereka yang mengkonsumsinya. Allah berfirman: Dan ketika dia pergi, dia berjuang di seluruh negeri untuk menyebabkan korupsi di dalamnya dan menghancurkan tanaman dan hewan. Dan Allah tidak menyukai korupsi. Dan Nabi Muhammad SAW mengatakan: tidak ada bahaya dan tidak ada kerusakan balasan "Islam pada dasarnya tidak keberatan dengan penggunaan tanaman rekayasa genetika, mengingat manfaat yang lebih besar daripada berbahaya. Tetapi penggunaan itu harus dilakukan dengan hati-hati mengingat gen yang ditransfer dapat berasal dari organisme tanaman lain. Adapun MUI (Majelis Ulama Islam Indonesia) sendiri belum mengeluarkan fatwa tentang penggunaan tanaman rekayasa genetika secara resmi, tetapi prinsip kehati-hatian selalu diutamakan. Status tanaman rekayasa genetika akan sah menurut hukum di seluruh seluruh proses sumber daya dan rekayasa.Monsanto is an agriculture company, the origin of the United States. Monsanto's seed-producing food by using the techniques of genetic engineering, seed the food through the process of mixing genes from a species that is not a type. A cunning Monsanto Company characteristics, making them as if the lid of the eye with what they're working on just catching up the highest possible profit. This process can cause the seed that has been genetically modified can cause various diseases among them are  going on in the physical growth disorders and psychology problem in a rather old and bad effects can cause cancer, physical disabilities and death to those who consume it. Allah said: And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption. And prophet Mohammed PBUH said: no harm and no reciprocated harm"Islam is fundamentally not object to the use of genetically modified crops, given the benefits that are greater than harmful. But the use of it must done carefully considering the transferred gene can come from another plant organism. As for the MUI (Assembly of Indonesia Islamic Ulema) itself has not issued a fatwa about the use of genetically modified crops officialy, but the principle of caution always take precedence. The status of genetically modified crops would be lawful throughout the whole process of gene resources and engineering.
The Impact of Foreign Capitulation on Islamic Sharia in The Ottoman Empire Meirison Meirison
Justicia Islamica Vol 17 No 1 (2020)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v17i1.1554

Abstract

The capitulation was initially closer to trade agreements but also related to the rule of law and justice. This article aims to explain how the impact of capitulation on sharia. This foreign capitulation became very detrimental after the Ottoman conquest stagnated. By conducting a literature study and descriptive analysis method, the writer describes and analyses the flood of goods. High taxes for the indigenous population cause a setback in the trading business.  Capitulation also had an impact on bringing about the dualism of law and justice. Most Islamic Jurists who practice Hanafi schools believe that a part of hudud and qisas must be applied to non-Muslims in an Islamic state. As happened in Western Europe, the law is linked to the territory without any exceptions, yet the enormous tolerance of the Ottoman Turks has been a factor in its destruction.Kapitulasi pada mulanya lebih dekat kepada perjanjian dagang, akan tetapi terkait juga dengan kedaulatan hukum dan peradilan. Penulisan ini bertujuan untuk  menjelaskan bagaimana dampak kapitulasi terhadap syari’ah. kapitulasi asing ini menjadi sangat merugikan  setelah penaklukan  Turki Usmani  mengalami stagnasi. Dengan melakukan studi pustaka dan metode analisis deskriptif penulis menggambarkan dan menganalisis pembanjiran barang, pajak yang  tinggi bagi penduduk  pribumi menyebabkan kemunduran dalam usaha dagang. Hal ini juga berdampak dalam  memunculkan dualisme hukum  dan peradilan. Jumhur fuqaha yang bermazhab Hanafi berpendapat  sebagian dari hudud  dan qisas haruslah diterapkan  terhadap non muslim yang  berada negara Islam. Seperti yang terjadi di Eropa Barat, yaitu hukum dikaitkan dengan wilayah tanpa ada pengecualian  dan  tetapi toleransi Turki  Usmani yang sangat besar telah menjadi salah satu faktor kehancuran.
Co-Authors Ayu Rustriana Rusli Desmadi Saharuddin Desmadi Saharuddin Efendi Efendi Fadhilah Insani Husnul Fatarib Ilhamni Ilhamni kasmidin kasmidin Kasmidin Kasmidin Makhsus Makhsus Muzakki, M Harir Nuril Mufidah Rahmi Rahmi Safrudin Halimy Kamaluddin Susilawati Susilawati TESTRU HENDRA Tuti Unani Yelmi Eri Firdaus Yelmi Eri Firdaus Zahara Andini Zerly Nazar Zulvia Trinova