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All Journal Al-Zahra : Journal for Islamic and Arabic Studies El Dinar SALAM: Jurnal Sosial dan Budaya Syar-i Historia Madania: Jurnal Ilmu Sejarah Al-Mizan : Jurnal Hukum dan Ekonomi Islam
Syarif Hidayatullah
UIN Syarif Hidayatullah Jakarta
Religion Arts Humanities Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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 1 
Ta’arudh al-Adillah Syarif Hidayatullah
Jurnal Al-Mizan Vol 2 No 2 (2018)
Publisher : Fakultas Syariah dan Ekonomi Islam Institut Ilmu Al-Qur'an (IIQ) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33511/almizan.v2n2.113 - 132

Abstract

Ta‘ārudh (pertentangan) antara dalil-dalil, dalam tarjȋḥ yang bersifat umum, pada hakikatnya memberikan skala prioritas terhadap dalil-dalil yang ada. Di samping tarjȋḥ yang bersifat umum, juga ada pen-tarjȋḥ-an yang bersifat khusus, seperti ayat-ayat al-Qur’an dengan ayat al-Qur’an atau hadis mutawȃtir, antara hadis dengan hadis lain, antara qiyȃs dengan qiyȃs lainnya, atau antara mafhȗm-mafhȗm yang ada seperti mafhȗm ibȃrah/ ibȃrah naş didahulukan atas mafhȗm isyȃrah/ isyȃrah naş, dan seterusnya. Pada hakikatnya, tidak ada pertentangan di antara ayat-ayat al-Qur’an, antara ayat-ayat al-Qur’an dan hadis-hadis yang ṣaḥȋḥ, serta di antara hadis-hadis yang ṣaḥȋḥ, yang ada adalah Ta‘ārudh yang zhahir sesuai pemahaman tanggapan, dan kemampuan akal manusia, karena Alah Maha Bijaksana tidak mungkin memberikan aturan pertentangan di dalam kasus tertentu pada waktu tertentu. Oleh karena itu, cara yang paling memelihara memelihara ke-mahasucian Allah Allah Yang Tahu dan Maha bijaksana adalah menghilangkan Ta‘ārudh zhahir jadi dengan jalan mengkompromikannya
Maslahah Mursalah Menurut Al-Ghazali Syarif Hidayatullah
Jurnal Al-Mizan Vol 2 No 1 (2018)
Publisher : Fakultas Syariah dan Ekonomi Islam Institut Ilmu Al-Qur'an (IIQ) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33511/almizan.v2n1.115-163

Abstract

Salah satu tokoh yang paling banyak membahas dan mengkaji mashlahah mursalah adalah Imam Al-Ghazali (450-505 H). Ulama Ushuliyin Syafi’iyah pada periode sebelum Al-Ghazali tidak banyak membahasnya. Dengan demikian, tidak berlebihan jika dikatakan bahwa apa yang dibicarakan Al-Ghazali tentang maslahah mursalah tersebut belum pernah diungkap oleh para pendahulunya. Pembahasan maslahah mursalah diuraikan Al-Ghazali dalam keempat karyanya, yaitu al-Mankhûl, Asâs al-Qiyâs, Syifâ’ al-Ghalîl, dan al-Mustashfâ. Tulisan ini akan membahas pandangan Al-Ghazali secara mendalam tentang maslahah mursalah, terutama yang terdapat dalam keempat kitab tersebut dan aplikasinya terhadap isu-isu ushul fikih kontemporer.
TINDAK PIDANA KESUSILAAN DALAM PERSPEKTIF HUKUM PIDANA ISLAM Syarif Hidayatullah
Jurnal Al-Mizan Vol 3 No 1 (2019)
Publisher : Fakultas Syariah dan Ekonomi Islam Institut Ilmu Al-Qur'an (IIQ) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33511/almizan.v3n1.41-59

Abstract

Dalam kehidupan bermasyarakat terikat oleh berbagai aturan salah satunya adalah aturan tentang kesusilaan. Hukum dan hukuman yang telah ditetapkan Islam itu, semuanya adalah untuk kemaslahatan manusia itu sendiri, baik perorangan, keluarga, maupun masyarakat. Dalam tulisan ini pembahasannya dibatasi pada tindak pidana kesusilaan yang berkisar pada perbuatan zina, perkosaan, tuduhan zina, homoseksual, lesbian dan onani. Kajian ini akan mendeskripsikan bagaiman tindak kesusilaan dalam perspektif hukum islam seperti perbuatan zina, perkosaan, tuduhan zina, homoseksual, lesbian dan onani.
ANALISIS BAI’ GHARAR TERHADAP JUAL BELI FOLLOWER DI INSTAGRAM Nahdiah Nahdiah; Syarif Hidayatullah
Jurnal Al-Mizan Vol 3 No 2 (2019)
Publisher : Fakultas Syariah dan Ekonomi Islam Institut Ilmu Al-Qur'an (IIQ) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33511/almizan.v3n2.92-113

Abstract

Instagram is one of the social media application that is widely used, Instagram users competing to have a large number of followers to follow the trend and to do business on Instagram, so many offer follower buying and selling in order to have a large number of followers in a short time. However, buying and selling followers on Instagram is controversial whether it is in accordance with the terms of buying and selling in Islam, or there is a bai gharar element contained in buying and selling followers on Instagram. This research uses qualitative research. Data from this study were collected from direct interviews with buyers and sellers of followers as well as with Dewan Syariah Nasional Majelis Ulama Indonesia (DSN-MUI) members, as well as supporting literature relevant to the issues raised by the author. Then analyzed by the writer using descriptive analysis. The results of this study are the buying and selling of followers containing the baiʽ gharar element if the seller sells a fake account and if he gets the account without prior permission and gets it without going through the application. Buying and selling legal follower may be as long as it does not contain elements of gharar, and the allotment of lawful and harmonious conditions and conditions have met the provisions of the Shari'a, but if it contains elements of gharar then buying and selling followers become haram.
The Prospect of Indonesian Islamic Banks after Merger | مستقبل البنوك الإسلامية الإندونيسية بعد صدور قانون الاندماج Syarif Hidayatullah
Al-Zahra : Journal for Islamic and Arabic Studies Vol 18, No 1 (2021): Al-Zahra: Journal for Islamic and Arabic Studies
Publisher : Fakultas Dirasat Islamiyah, Univitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/zr.v18i1.21639

Abstract

Bank is an institution that operates without interest, whose activities are to realize material benefits through the collection and distribution of funds in accordance with sharia, where aspects of the implementation of prudential principles and good governance are supervised by the OJK. While the system and mechanism for the fulfillment of sharia compliance, the institution that has an important role is the National Sharia Council (DSN) of the MUI to issue a fatwa on the conformity of sharia for a bank product. Then the POJK emphasized that all Islamic banking products should only be offered to the public after the bank received a fatwa from the DSN MUI and obtained permission from the OJK. In the operational order, each Islamic bank is also required to have a Sharia Supervisory Board (DPS) which functions for sharia supervision and as an advisor in answering questions regarding whether its activities are sharia-compliant or not.Islamic banking in Indonesia continues to develop gradually and progress. In recent years, Islamic Banking has been on the rise, triggered by the great desire of the public to obtain halalness in conflict with banks. This shows that the prospect of Bank Syariah Indonesia will improve, especially with the merger of three Islamic Banks in Indonesia, namely PT. Bank Mandiri Syariah, PT. BNI Syariah and PT. BRIS, Tbk. To become Bank Syariah Indonesia Tbk, which is expected by the government so that Indonesia can become a barometer of the Islamic economy in the world and will be ranked seventh in Indonesia based on assets. 
Wakaf Uang Dalam Perspektif Hukum Islam dan Hukum Positif di Indonesia Syarif Hidayatullah
SALAM: Jurnal Sosial dan Budaya Syar-i Vol 3, No 1 (2016)
Publisher : Faculty of Sharia and Law UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sjsbs.v3i1.3306

Abstract

Abstract. Money occupies an important position in the activities of economic transactions in various countries in the world because it not only serves as a medium of exchange, but is already regarded as a thing despite the differences of opinion among jurists as a commodity that can be traded. The provisions of the endowment money held in Indonesia are regulated in Law No. 2004 regarding the Waqf 4l. Endowments money to basically encourage Islamic banks to be a Nazarite professionals. The bank as a surrogate recipient waqf property can be investing the money in legitimate business sectors that produce benefits. The bank itself as nazir entitled to a maximum of 10% of the remuneration, benefits.Keywords: Money Waqf, Islamic Law, Positive Law  Abstrak.Uang menempati posisi penting dalam kegiatan transaksi ekonomi di berbagai Negara di dunia karena tidak hanya berfungai sebagai alat tukar, tetapi sudah dianggap sebagai benda meskipun terjadi perbedaan pendapat di antara ulama fikih sebagai komoditi yang dapat diperdagangkan. Ketentuan tentang wakaf uang yang dilaksanakan di lndonesia yang diatur dalam Undang-Undang Nomor 4l Tahun 2004 Tentang Wakaf. Wakaf uang pada dasarnya mendorong bank Syariah untuk menjadi nazir yang profesional. Pihak bank sebagai penerima titipan harta wakaf dapat menginvestasikan uang tersebut pada sektor-sektor usaha halal yang menghasilkan manfaat. Pihak bank sendiri sebagai nazir berhak mendapat imbalan maksimum 10% dari, keuntungan yang diperoleh.Kata Kunci: Wakaf Uang, Hukum Islam, Hukum Positif
Raden Saleh dan Restorasi Makam Tahun 1953: Penghormatan Pelukis Bumiputera dan Penguatan Identitas Nasional pada Masa Kekuasaan Soekarno Siti Amalia; Syarif Hidayatullah; Masthuroh Zakiyah; Faizal Arifin -
Historia Madania: Jurnal Ilmu Sejarah Vol 7, No 1 (2023): Historia Madania: Jurnal Ilmu Sejarah
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/hm.v7i1.27145

Abstract

Raden Saleh, the first painter in Java to adopt modern techniques and gain recognition in the Western world during the Dutch colonial era, holds an important place in Indonesian art history. This article examines the life and contributions of Raden Saleh. It explores the restoration of his tomb by President Soekarno as a means to strengthen Indonesia's national identity in the post-independence period. The research utilizes historical methods, including heuristics, source criticism, interpretation, and historiography. The study reveals that the restoration of Raden Saleh's tomb in 1953, under President Soekarno's leadership, aimed to pay homage to Raden Saleh as a prominent figure in Indonesian history and reinforce the Indonesian identity by recognizing the globally renowned indigenous elite. Although Raden Saleh passed away long before Indonesia's independence, and the concept of Indonesia as a nation emerged much later, the government, particularly under President Soekarno and Minister of Education and Culture Mohammad Yamin, believed that the restoration was necessary due to the unsatisfactory condition of the tomb. Additionally, the presence of paintings reflecting indigenous perspectives and occasionally criticizing colonialism influenced the decision to restore the tomb. This research sheds light on the significance of Raden Saleh's legacy in shaping Indonesian art and the efforts to preserve cultural heritage in the nation. Keywords: Culture, Raden Saleh, Restoration, Soekarno
FAITH AND FINANCE: UNDERSTANDING MUSLIM MILLENNIALS’ SHIFT TOWARD RIBA-FREE INVESTMENTS Hidayatullah, Syarif; Suherlan, Ade; Khalid, Radhwan Hazim
EL DINAR: Jurnal Keuangan dan Perbankan Syariah Vol 13, No 2 (2025): El Dinar
Publisher : Faculty of Economics Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ed.v13i2.35040

Abstract

This study conducts a quantitative assessment and comparison of the investment preferences of muslim millennial, focusing on riba free versus conventional financial products. The research further seeks to identify the primary determinants influencing these preferences, with an emphasis on religiosity, financial literacy, and factors derived from the Theory of Planned Behavior (TPB). A quantitative, cross-sectional survey methodology was employed, targeting Muslim Millennials which born between 1981 until 1996 residing in DKI Jakarta. Primary data were collected from a sample of 385 respondents through a structured online questionnaire. Key variables measured included investment preferences for both Sharia and conventional products. Data analysis involved descriptive statistics, validity and reliability testing, comparison test, and structural equation modelling-covariant based (CB-SEM) to see the influence. The results indicate a statistically significant preference among DKI Jakarta's Muslim Millennials for riba free investment products over conventional alternatives. Religiosity emerged as the strongest positive predictor of preference for riba free investments. Attitude towards Sharia investing and perceived behavioral control were also significant positive influences. Financial literacy exhibited a positive but relatively weaker significant effect, while subjective norms and risk tolerance did not significantly predict preference in the final model. The overall model explained a substantial portion of the variance in preference. This study contributes to the understanding of investment behaviors among Muslim Millennials in accordance with Islamic principles.
Co-Authors Ade Suherlan, Ade Faizal Arifin Khalid, Radhwan Hazim Masthuroh Zakiyah Nahdiah Nahdiah Siti Amalia