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<![CDATA[IMPLEMENTASI UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG IZIN POLIGAMI DI PENGADILAN AGAMA BUKITTINGGI (Studi Kasus Perkara Nomor 081/Pdt.G/2013/PA.Bkt dan Perkara Nomor 0328/Pdt.G.2015/PA.Bkt) ]]>
<![CDATA[Setia Handayani]]>;
<![CDATA[Aidil Alfin]]>;
<![CDATA[Dahyul Daipon]]>
<![CDATA[ Alhurriyah Vol 4, No 1 (2019): Januari-Juni 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v4i1.1173
<![CDATA[The provision of polygamy as regulated in Law Number 1 of 1974 states that a husband who is going to polygamy must meet alternative and cumulative requirements. Without the fulfillment of the two conditions mentioned, the application for polygamy will be rejected by the judge. But in reality, the Bukittinggi Religious Court differed in ruling two polygamy cases which both met cumulative requirements and did not meet alternative conditions. In the first case case Number 081 / Pdt.G / 2013 / PA.Bkt the judge has accepted the request for polygamy, while in the second case case Number 0328 / Pdt.G / 2015 / PA.Bkt. the judge did not accept (NO) the case. The implementation of Law Number 1 of 1974 concerning polygamy permits in the Bukittinggi Religious Court is not absolute, the consideration of judges who receive and examine cases Number 081 / Pdt.G / 2013 / PA.Bkt is the emergence of mudharat if the case is rejected even though the alternative conditions are not met . Whereas the judge examining case 0328 / Pdt.G / 2015 / PA.Bkt was based on the provisions of article 4 of Law Number 1 of 1974 rejecting the case because it did not meet alternative conditions. Due to the non-fulfillment of alternative conditions by the Petitioner, the request for polygamy permit had a formal defect. For this reason, the panel of judges no longer needs to examine the subject matter.]]>
<![CDATA[Syari’atisasi Sistem Multi-Level Marketing (Tinjauan Terhadap aplikasi Multi-akad dalam kinerja PT. Mitra Permata Mandiri) ]]>
<![CDATA[Aidil Alfin]]>
<![CDATA[ Alhurriyah Vol 11, No 2 (2010): Juli - Desember 2010 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v11i2.394
<![CDATA[In fact, much kind of efforts for including such kinds of conventional businesses into an Islamic regulation (syari’atisasi) as the whole have been being conducted by some conventional business institutions such as banks, pawnshop, assurances, fund guard, obligation (obligasi) and etc. This effort has a main purpose to manifest such kind of contracts (Akad) which is not contradicted to the Islamic principle into the business. However, this effort is being to spread out into such kind of other factories that is oriented in a system of multi level marketing, for instance Pt. Mitra Permata Mandiri. This factory promises to their consument for giving a bonus or prize for those who are able to achieve a certain target.]]>
<![CDATA[ZAKAT SEBAGAI INSTRUMEN JAMINAN SOSIAL MODEREN: ALTERNATIF STRATEGIK ]]>
<![CDATA[Aidil Alfin]]>
<![CDATA[ Alhurriyah Vol 2, No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v2i1.260
<![CDATA[Instruments such as working, living cost, waqf, kaffarat, and others that protect societal economy could be included as social security in Islamic view. Yet, zakat is the main instrument and has most significant role in giving Islamic social security for human besides conventional social security. Furthermore, zakat might be the main instrument in national social security if it manged well due to its superiority than conventional social security instruments. Semua instrumen yang memberikan perlindungan terhadap ekonomi masyarakat, dapat dikatakan sebagai instrumen jaminan sosial dalam Islam, seperti bekerja, nafkah, wakaf, kaffarat, dan lain-lain. Namun dari berbagai instrumen tersebut zakat menjadi instrumen yang paling utama dan memainkan peranan yang paling signifikan memberikan jaminan sosial atas masyarakat muslim yang bergerak seiring sejalan dengan instrumen jaminan sosial moderen lainnya. Bahkan zakat bisa menjadi instrumen utama dalam sistem jaminan sosial negara dengan pertimbangan bahwa dari berbagai sudut insitusi zakat mempunyai persamaan bahkan kelebihan dibanding instrumen jaminan sosial konvensional.]]>
<![CDATA[Model Implementasi Zakat Sebagai Instrumen Jaminan Sosial (Kajian Pada Baitulmal Majlis Agama Islam Wilayah Persekutuan, Malaysia) ]]>
<![CDATA[Aidil Alfin]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1800
<![CDATA[This article discusses the Baitulmal of Majlis Islam Wilayah Persekutuan (MAIWP) Malaysia and the implementation of zakat as an instrument of social security especially in Federal Territory of Kuala Lumpur. Considering the experiences and achievements of the institution in the past, this article discusses the possibility of formulating zakat as an instrument of social security for the whole Malaysia.]]>
<![CDATA[Nikah Siri dalam Tinjauan Hukum Teoritis dan Sosiologi Hukum Islam Indonesia ]]>
<![CDATA[Aidil Alfin]]>;
<![CDATA[Busyro Busyro]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v11i1.1268
<![CDATA[The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Some of them agree and the others disagree. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Even though the regulation about marriage registration has been written in The Indonesian Act No. 1 of 1974 on Marriage and in the Compilation of Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shari’ah. It is common to say that Shafi’ischool of law is the largest shari’ahschool of law in Indonesia. In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. 1 of 1974 and the Compilation of Islamic Law in Indonesia.]]>
<![CDATA[Politik Hukum Pidana Indonesia: Analisis Korelasi Siyasah Syar'iyah dan Pencegahan Korupsi ]]>
<![CDATA[Edi Rosman]]>;
<![CDATA[Aidil Alfin]]>;
<![CDATA[Bustamar Bustamar]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v0i1.1797
<![CDATA[Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyÄsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyÄsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyÄsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyÄsah syar’iyyah is the main solution in efforts to prevent corruption.]]>
<![CDATA[PERBANDINGAN UNDANG-UNDANG NOMOR 42 TAHUN 1999 TENTANG JAMINAN FIDUSIA DENGAN FATWA NOMOR 68/DSN-MUI/III/2008 TENTANG RAHN TASJILY ]]>
<![CDATA[Witra Yosi]]>;
<![CDATA[Aidil Alfin]]>;
<![CDATA[Basri Na'ali]]>
<![CDATA[ Tamaddun Vol 2, No 2 (2018): Juli-Desember 2018 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v2i2.2071
<![CDATA[This article discusses the substance of fiduciary guarantees according to Law Number 42 of 1999 concerning fiduciary guarantees with the substance rahn tasjily according to fatwa Number 68 / DSN-MUI / III / 2008. In addition, it is also to find out the legal comparison between fiduciary guarantees according to Law Number 42 Year 1999 and rahn tasjily according to fatwa Number 68 / DSN-MUI / III / 2008. The method used in this research is descriptive comparative analysis. Namely by comparing the substance of fiduciary guarantees according to Law Number 42 of 1999 with rahn tasjily according to DSN Fatwa Number 68 of 2008 as well as the similarities and differences between the two. The conclusion of this research is that the substance of the fiduciary guarantee according to Law No. 42 of 1999 is an agreement in which the debtor binds his agreement to the creditor for the accounts receivable debt which makes proof of ownership of an object to be used as collateral accompanied by an interest. While the substance of rahn tasjily according to fatwa Number 68 / DSN-MUI / III / 2008, namely the rahin binding agreement to the murtahin by using the qardh agreement (accounts receivable debt) accompanied by a collateral / collateral in which the collateral remains in control (utilization) rahin and proof of ownership submitted to the murtahin and ijarah rates in exchange for the cost of maintaining proof of ownership of the collateral. The legal comparison between fiduciary guarantees according to Law Number 42 of 1999 and rahn tasjily according to fatwa Number 68 / DSN-MUI / III / 2008 has similarities in the status of the collateral, the form of the agreement, subject, termination or deletion of the agreement and the method of execution of the object be a collateral object. While the difference lies in the maintenance of objects that are used as collateral for debt, in terms of binding guarantees, in terms of cancellation or transfer of rights by one party, in terms of the transfer of ownership rights and in terms of the mechanism of practice.]]>
<![CDATA[NIKAH SUBARANG AYIE VERSUS NIKAH SYARIAH KONTESTASI SIMBOLIK BERAGAMA YANG TERKALAHKAN DI LIMA PULUH KOTA SUMATERA BARAT ]]>
<![CDATA[Aidil Alfin]]>;
<![CDATA[Ali Rahman]]>
<![CDATA[ HUMANISMA : Journal of Gender Studies Vol 3, No 2 (2019): December 2019 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/humanisme.v3i2.2107
<![CDATA[Pernikahan Subarang Ayie is a marriage that is held across the river in Lareh Sago Halaban District in which the marriage is doing illegally or siri, without any binding administration. The marriage is not carried out in accordance with applicable legal and statutory procedures. The practice of this marriage has been going on for a very long time and has been assisted by the prelude actor who carries out his position as a prince in marriage but did his practice in silence. There are several negative impacts as a result of this marriage, including the loss of children's rights, lose the acknowledgment of man’s responsibilities, the susceptive of underage marriages, the susceptible to divorce, the occurrence of marital sanctification and so on. These conditions give bad impacts on society. This kind of marriage across the river should get attention and removal in the order it is no longer happen.]]>
<![CDATA[Influence Of Principles And Independence Accountability Preferences On Muzakki Pay Zakat In Amil Institutions Zakat Izi PKPUKota Bukittinggi ]]>
<![CDATA[septria susanti]]>;
<![CDATA[Aidil Alfin]]>
<![CDATA[ EKONOMIKA SYARIAH : Journal of Economic Studies Vol 3, No 1 (2019): Januari-Juni 2019 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/es.v3i1.1065
<![CDATA[This study aims to analyze whether the accountability and independency principles affect the preferences of muzakki to pay zakat to zakat management institutions. This study uses saturated samples by involving all members of the population as many as 30 permanent muzakki people who routinely pay their zakat to the PKPU Bukittinggi IZI Amil Zakat Institution. This study reveals that the accountability and independency principle has a positive and significant effect on muzakki's preference to pay zakat to zakat management institutions. These findings offer empirical evidence that it is important to implement accountability and independency principles in a zakat management organization to create muzakki preferences. With the existence of a clear system of accountability and reporting and the application of sound organizational principles, muzakki still chooses to distribute their zakat to the zakat management institution itself. Furthermore, this research recommends the strategy to increase muzakki trust in amil zakat institutions.]]>
<![CDATA[ZAKAT SEBAGAI INSTRUMEN JAMINAN SOSIAL MODEREN: ALTERNATIF STRATEGIK ]]>
<![CDATA[Aidil Alfin]]>
<![CDATA[ Alhurriyah Vol 2, No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/alhurriyah.v2i1.260
<![CDATA[Instruments such as working, living cost, waqf, kaffarat, and others that protect societal economy could be included as social security in Islamic view. Yet, zakat is the main instrument and has most significant role in giving Islamic social security for human besides conventional social security. Furthermore, zakat might be the main instrument in national social security if it manged well due to its superiority than conventional social security instruments. Semua instrumen yang memberikan perlindungan terhadap ekonomi masyarakat, dapat dikatakan sebagai instrumen jaminan sosial dalam Islam, seperti bekerja, nafkah, wakaf, kaffarat, dan lain-lain. Namun dari berbagai instrumen tersebut zakat menjadi instrumen yang paling utama dan memainkan peranan yang paling signifikan memberikan jaminan sosial atas masyarakat muslim yang bergerak seiring sejalan dengan instrumen jaminan sosial moderen lainnya. Bahkan zakat bisa menjadi instrumen utama dalam sistem jaminan sosial negara dengan pertimbangan bahwa dari berbagai sudut insitusi zakat mempunyai persamaan bahkan kelebihan dibanding instrumen jaminan sosial konvensional.]]>
