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IJTIHAD YUSUF QARDHAWI TENTANG ZAKAT SAHAM DAN OBLIGASI Mawar Jannati Al Fasiri; Edy Setyawan
Al-Mustashfa: Jurnal Penelitian Hukum Ekonomi Syariah Vol 3, No 2 (2015)
Publisher : IAIN Syekh Nurjati Cirebon

AbstrakZakat merupakan salah satu rukun Islam. Selain melakukan perintah Allah dengan berzakat kita juga dapat membersihkan harta dari hak fakir miskin. Seiring berkembangnya zaman, berkembang pula objek zakat, yang mana salah satunya adalah zakat yang dikenakan pada surat berharga seperti saham dan obligasi. Masalah yang diteliti dalam penelitian ini adalah mengenai cara pengenaan kewajiban zakat saham dan obligasi menurut Yusuf Qardhawi. Tujuan penelitian ini adalah untuk mengetahui ijtihad para ulama tentang zakat saham dan obligasi terutama ijtihad Yusuf Qardhawi sebagai salah seorang ulama yang ahli dalam hukum Islam. Metode penelitian dalam skripsi ini menggunakan studi kepustakaan (library research), sehingga kajian difokuskan pada bahan-bahan kepustakaan dengan cara menelurusi dan menelaah literatur-literatur yang berhubungan dengan judul skripsi ini. Kesimpulan dari penelitian ini adalah bahwa para ulama menyatakan, saham dan obligasi diambil zakatnya apabila telah mencapai nisab dan haul serta syarat-syarat wajib zakat lainnya, meskipun mereka berbeda pendapat dalam cara-cara mengeluarkannya. Sedangkan menurut Yusuf Qardhawi bahwa zakat saham dan obligasi bisa dipungut dari nilai saham ataupun nilai obligasi yang berlaku di pasar yang mana zakatnya adalah 2,5%, atau bisa juga dari keuntungan bersih yang mana zakatnya adalah sebesar 10%. Adapun nisab dari zakat saham dan obligasi menurut Yusuf Qardhawi adalah senilai dengan nisab emas yakni 85 gr emas. Kata kunci : zakat, saham, obligasi Abstract Charity is one of the pillars of Islam. In addition to doing God’s command to tithe we also can clean the threasures of the rights of the poor. As time grew a charity objects, one of which is a charity that is imposed on securities such as stocks and bonds. Problem examined in this study is about the imposition of charity obligation of stocks and bonds according to Yusf Qardhawi. The purpose of this study was to determine the ijtihad of the scholars of zakat stocks and bonds mainly ijtihad Yusuf Qaradawi as a scholar who is an expert in Islamic law. The method of this thesis uses literature study (library research), so that the study focused on materials literature by exploring ways and examine the literature related to the title of this essay. The conclusion from this study is that the scholars declared, stocks and bonds when taken charity’s has reached nisab and haul as well as the obligatory charity terms of the other, though they differ in the ways of removing it. Menwhile, according to Yusuf Qardhawi that charity stocks and bonds could be levied on the value of the stock or bond values prevailing in the markets in wich charity is 2,5%, or it could be from net profit which is 10%. The nisab of charity stocks and bonds according to Yusuf Qardhawi is worth the gold nisab namely 85 garms of gold. Keywords: charity, stocks, bonds

DANA INVESTASI REAL ESTAT SYARIAH SEBAGAI SARANA INVESTASI WAKAF UANG Edy Setyawan; Eef Saefulloh; Anis Haerunisa
Al-Mustashfa: Jurnal Penelitian Hukum Ekonomi Syariah Vol 3, No 1 (2018)
Publisher : IAIN Syekh Nurjati Cirebon

Abstract Cash waqf still raises the debate in terms of its management, because its utilization is feared will not last longer. To make the cash waqf eternal, it is necessary to discover a new long-term management manner, one of which is investment. Islamic Real Estate Investment Trust Syariah has high potential on achieve maximum investment returns. The main issues that will be discussed in this paper is regarding the potential application of wakaf investment through Islamic Real Estate Investment Trust Syariah in Indonesia according to positive law. The author using qualitative method and descriptive method in analyzing the issues. The data collected through in-depth interviews, observation, and documentation. Islamic Real Estate Investment Trust Syariah as an investment for cash waqf has been legalized both according to positive law and Syariah, the high economic value still accompanied by high risk threat. But, waqf Investment can be done through balancing the real asset value and manage it in productive way with combining direct investment and indirect investment. Keywords: Islamic Real Estate Investment Trust Syariah, Direct Investment and Indirect Investment. Abstrak Wakaf uang masih menimbulkan perdebatan dalam hal pengelolaanya, hal ini karena penggunaanya yang dikhawatirkan tidak akan abadi. Untuk menjadikan wakaf uang abadi dan dapat dimanfaatkan terus menerus, maka perlu adanya upaya pengelolaan yang bersifat jangka panjang, yaitu, investasi. Dana Investasi Real Estat Syariah memiliki potensi untuk memberika hasil yang maksimal terhadap invetasi wakaf uang. Tulisan ini membahas tentang potensi Dana Investasi Real Estat Syariah sebagai sarana investasi wakaf uang di Indonesia berdasarkan hukum positif. Metode yang digunakan dalam penelitian ini adalah metode kualitatif. Adapun data yang dikumpulkan adalah melalui wawancara, observasi, dan dokumentasi. Dana Investasi Real Estat Syariah sebagai sarana investasi wakaf uang sudah legal baik menurut hukum positif maupun menurut Syariah, nilai ekonomisnya yang tinggi masih diiringi ancaman risiko yang tinggi. Namun, Investasi wakaf bisa dilakukan dengan menyeimbangkan kekayaan aset wakaf dan mengelolanya secara produktif dengan menggabungkan investasi langsung dan tidak langsung. Kata Kunci: Dana Investasi Real Estat Syariah, Investasi Langsung dan Investasi Tidak Langsung.

AKAD MUZARA’AH PERTANIAN PADI DALAM PERSPEKTIF HUKUM EKONOMI SYARIAH Achmad Otong Busthomi; Edy Setyawan; Iin Parlina
Al-Mustashfa: Jurnal Penelitian Hukum Ekonomi Syariah Vol 3, No 2 (2018)
Publisher : IAIN Syekh Nurjati Cirebon

Abstract The landless farmer chooses to enter into a muzara’ah coorporation with the landowner according to custom, without knowing whether the agreement is appropriate or not with sharia economic law. As practice in the Gebang Kulon village, the agreement there is a continuous deviation resulting in the cancellation. Seeing the problem, the writer feels the need to study more deeply based on the review of Sharia economic law. The method used in this research is to use qualitative by utilizing the descriptive approach of Sharia economic law. Technique of collecting date that is done observation, interview and documentation. From the research results obtained the agreement is done orally on the basis of hel and trust. The agreement is termed maro, where the landowner and the tiller agre the result will be devided into two with the provisions of the landowner hand over land and production capital such as paddy and other, seeds while the cultivators provide tools and manpower. According to the review of Sharia economic law, the muzara’ah is done based on the terms and conditions, so that if the conditions of muzara’ah are fulfilled then the agreement is valid. Keywords: Muzara’ah, Maro, Sharia Economic Law. Abstrak Petani yang tidak memiliki lahan memilih melakukan kerjasama muzara’ah dengan pemilik lahan sesuai adat, tanpa mengetahui apakah perjanjiannya sesuai atau tidak dengan hukum ekonomi Syariah. Sebagaimana dalam praktiknya di desa Gebang Kulon, kesepakatan akadnya terdapat penyimpangan yang berkelanjutan sehingga terjadi pembatalan. Melihat permasalahan tersebut, penulis merasa perlu mengkaji lebih dalam berdasarkan perspektif hukum ekonomi Syariah. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan memanfaatkan pendekatan deskriptif kualitatif hukum ekonomi Syariah. Teknik pengumpulan data yang dilakukan yaitu observasi, wawancara dan dokumentasi. Dari hasil penelitiannya diperoleh bahwa akad dilakukan secara lisan atas dasar tolong menolong dan kepercayaan. Perjanjian itu diistilahkan dengan maro, dimana pemilik dan penggarap sepakat hasilnya akan dibagi dua dengan ketentuan pemilik menyerahkan lahan dan modal produksi seperti bibit padi dan lainnya, sedangkan penggarap menyediakan alat dan tenaga. Menurut hukum ekonomi Syariah, akad muzara’ah dilakukan berdasarkan rukun dan syarat, sehingga apabila syarat-syarat muzara’ah terpenuhi maka akadnya sah. Kata Kunci: Muzara’ah, Maro, Hukum Ekonomi Syariah.

RELIGI, BUDAYA DAN EKONOMI KREATIF: Prospek dan Pengembangan Pariwisata Halal di Cirebon Aan Jaelani; Edy Setyawan; Nursyamsudin .
Al-Mustashfa: Jurnal Penelitian Hukum Ekonomi Syariah Vol 2, No 2 (2017)
Publisher : IAIN Syekh Nurjati Cirebon

Abstract This article confirms that tourism activities including religious, cultural and creative centers in Cirebon are developing separately from local government policy and program implementation, but tourism development activities are getting more advanced in the city and district of Cirebon. With a trend-analysis approach, this article is based on data collected through interviews, exploration of events, news, and information from print media and electronic media, as well as documents from tourism organizers in Cirebon. This paper concludes that Cirebon positioned itself as one of the destinations for the development of halal tourism that became the center of the tourism industry in the future. Keywords: Religion, Culture, Creative Economy, Halal Tourism. Abstrak Artikel ini menegaskan bahwa aktivitas pariwisata termasuk sentra religi, budaya dan ekonomi kreatif di Cirebon berkembang secara terpisah dari sisi kebijakan pemerintah daerah, pelaksanaan program-program, dan strategi pengembangan kawasan wisata baik di kota dan kabupaten Cirebon. Dengan pendekatan trend-analysis, artikel ini berpijak pada data yang dikumpulkan melalui hasil wawancara, eksplorasi terhadap peristiwa, berita, dan informasi dari media cetak dan media elektronik, serta dokumen dari institusi penyelenggara pariwisata di Cirebon. Tulisan ini menyimpulkan bahwa Cirebon memposisikan diri sebagai salah satu destinasi bagi pengembangan wisata halal yang menjadi sentra industri pariwisata di masa mendatang. Kata Kunci: Religi, Budaya, Ekonomi Kreatif, Wisata Halal

WAKAF UANG DALAM PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF Edy Setyawan; Akhmad Shodikin; Burhanuddin Rabbany
Mahkamah : Jurnal Kajian Hukum Islam Vol 4, No 1 (2019)
Publisher : IAIN Syekh Nurjati Cirebon

The difference perspectives about endowment among fuqaha is closely related to the respective concept of property (mal). The difference is about property in terms of what can be used as endowments. Do the waqf objects do not move, or move. Then can the objects moves such as money be a property that can be endowments. What is the formulation of the problem are What is meant by money waqf according to Sayyid Sabiq and Law No. 41 of 2004? Why is there a difference between the money waqf law of Sayyid Sabiq and Law No. 41 of 2004? What is the relevance of money waqf in Indonesia by using the rupiah currenlcny?This thesis research is library research. The method used is a qualitative method with a normative - juridical approach. The goals to be achieved with qualitative analysis are to explain a situation, or to analyze the validity of money waqf according to Law No. 41 of 2004 and the invalidity of money endowments according to the views of Sayyid Sabiq. In data analysis, the writer uses descriptive analysis method.The results of the discussion show that according to Sayyid Sabiq the waqf of legal money is invalid. According to him, if someone who will represent something that shows the waqf, it must be on condition that there is the possibility of benefiting from the goods being represented, with the item itself still in existence (baqau ‘ainihi). The legal reason for Sayyid Sabiq who argues that the endowment of illegitimate money is because the money endowments cannot be fixed (baqau ‘ainihi) when used to buy things such as candles, food, and perfume. The opinion of Sayyid Sabiq who considers the invalidity of money waqf is not relevant to the waqf regulations that apply in Indonesia. Because based on the legislation that applies waqf is not enough only with immovable objects but also includes moving objects such as money. This can be accessed from the types of endowments in Indonesia based on Law Number 41 of 2004 concerning Waqf and Government Regulation Number 42 of 2006 concerning the implementation of Law Number 41 of 2004 concerning Waqf, even though the currency in Indonesia uses the Rupiah is still dependent on foreign currency so it is feared that in the coming years there will be inflation, therefore every nominal represented by waqf there must be reserves in the form of gold, because gold tends to be stable and even the selling price

PENGELOLAAN DAN PENDAYAGUNAAN TANAH WAKAF DI PONDOK PESANTREN ASSALAFIYAH LUWUNGRAGI BREBES Edy Setyawan; Asep Saepullah; Fitri Fahrunnisa
Mahkamah : Jurnal Kajian Hukum Islam Vol 3, No 2 (2018)
Publisher : IAIN Syekh Nurjati Cirebon

Pelaksanaan pengelolaan wakaf saat ini dilakukan dengan inovasi baru oleh nadzir untuk lebih bermanfaat dan produktif. Salah satu pengelolaan wakaf yang demikian dilakukan oleh yayasan Pondok Pesantren Assalafiyah di Desa Luwungragi. Nadzir wakafnya mencoba mengembangkan tanah wakaf sebagai sarana untuk mengembangkan pondok pesantrennya untuk mencapai kesejahteraan pondok pesantren. Metode yang digunakan dalam penelitian ini adalah kualitatif dimana sifat penelitiannya deskriptif analisis. Teknik pengumpulan data dilakukan dengan cara observasi, wawancara (interview), dan studi dokumentasi. Dari hasil penelitiannya pengelolaan wakaf di Pondok Pesantren Assalafiyah menurut syariat Islam sudah sesuai dimana pada prinsip syariat harta wakaf tidak boleh dijual, diwariskan dan dihibahkan. Prinsip tersebut telah dilakukan pada Pondok Pesantren Assalafiyah dan dikelola dengan baik. Pendayagunaan tanah wakafnya sudah dimanfaatkan dengan baik sesuai dengan ikrar wakaf dimana tanah wakafnya didayagunakan untuk sawah sehingga lebih produktif dan berkontribusi maksimal untuk pengembangan pesantren. Kata Kunci: Pengelolaan, Pendayagunaan Tanah Wakaf, Produktif, dan Assalafiyah ABSTRACT The implementation of “wakaf” management nowdays involves new innovation by “nadzir” to make it more useful and productive. One of the management of “wakaf” is applied by Assalafiyah Islamic Boarding School in Luwungragi Village. The “nadzir” of “wakaf” attempts to improve “tanah wakaf” as medium to improve the quality of the Islamic Boarding School to achieve its prosperity. The method involved in this research is qualitative concerning on descriptive analysis. The technique to gather data involves observation, interview, and documentation. The result of the research shows that the management of “wakaf” at Assalafiyah Islamic Boarding School according to the principle of “Syariat wakaf” that “harta wakaf” is not allowed to be sold, to be inherited, and to be given. The principle has implemented at Assalafiyah Islamic Boarding School and it is managed well. The utilization of “tanah wakaf” is applied well and it is appropriate to “ikrar wakaf” between “wakaf” and “nadzir” that is “tanah wakaf” is used to be rice field so it is more productive and contributes maximally to the improvement of the Islamic Boarding School. Keywords: The management, The utilization of “tanah wakaf”, Productive, “Assalafiyah”.

The Concept of Reconciliation in Islamic Criminal Law and the Implementation of Restorative Justice as a Contribution to Criminal Law Reform in Indonesia Hendra Prayoga; Wasman; Edy Setyawan
JURNAL ILMU SYARIAH Vol 13 No 1 (2025): JUNI
Publisher : IBN KHALDUN BOGOR

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The criminal law system in Indonesia tends to be retributive, with the main focus on sanctioning the perpetrators of criminal acts. This approach is often unable to provide a comprehensive solution to the losses suffered by victims and the restoration of disrupted social relations. In this context, the restorative justice approach comes as a more humanist alternative, with an emphasis on victim recovery, offender accountability, and social reconciliation. Interestingly, the principles of restorative justice are in line with the values in Islamic criminal law, particularly in the concept of ishlah (peace), which provides ample room for the settlement of criminal cases through peace between perpetrators and victims. This concept is in line with the main principles of restorative justice, namely the restoration of social relations, active participation of the parties, and recovery of victims. In Indonesia, the application of restorative justice has begun to be accommodated in various regulations, such as the National Police Chief Regulation Number 8 of 2021 and the new Criminal Code, but its implementation still faces normative and cultural challenges. Keywords: Peace; Islamic Criminal Law; Restorative Justice; and Legal Reform.

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