Articles
<![CDATA[Jual Beli Kosmetik Bekas Dikalangan Mahasiswa ]]>
<![CDATA[Yunita Ramlah Sari Siregar]]>;
<![CDATA[Nursania Dasopang]]>
<![CDATA[ Jurnal El-Thawalib Vol 3, No 2 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-thawalib.v3i2.5327
<![CDATA[Muamalah is God's rule that regulates human relations with humans in meeting needs either by exchanging goods or something useful. In muamalah, buying and selling is the most important activity, such as buying and selling used cosmetics. Used cosmetics are traded by students at the Padangsidimpuan State Islamic Institute. Used cosmetics come from personal property and some items that are deposited for resale. Used cosmetics are offered with several details such as price and product conditions.The main problem in this study is how the practice of buying and selling used cosmetics among students of the Padangsidimpuan State Islamic Institute and how the fiqh muamalah review of the practice of buying and selling used cosmetics.This research uses the field research method (field research). Data collection techniques used in this study were observation, interviews and documentation. Data analysis was carried out using the text method which was sourced from the research subject, namely the sources of sellers and buyers of used cosmetics.The results showed that the practice of buying and selling used cosmetics among students of the Padangsidimpuan State Islamic Institute did not provide clear information about the product, used cosmetics were sold without product packaging boxes, and the unbalanced content of cosmetics with the prices of used cosmetics. The review of muamalah fiqh in the practice of selling used cosmetics carried out by students violates the basic principles of muamalah, namely the object being traded is not clear because it is speculative or vague, it is forbidden to be traded because used cosmetic products sold do not yet have BPOM notification and Halal label. This buying and selling should be done on the basis of attracting benefits and rejecting harm. In practice, buyers do not feel the benefits of buying used cosmetics because the contents of the cosmetics have been widely used before and the cleanliness and safety of the products are not guaranteed so that buyers get negative effects from using products such as acne, irritation, and reddened skin. For sellers, this activity is caused by the desire to sell used cosmetics to get money back and there are also those who are no longer suitable for using these cosmetic products.]]>
<![CDATA[TINJAUAN HUKUM PEMISAHAN (SPIN OFF) UNIT USAHA SYARIAH MENJADI PERUSAHAAN ASURANSI SYARIAH (FULL FLEDGE) ]]>
<![CDATA[Nursania Dasopang]]>
<![CDATA[ Yurisprudentia: Jurnal Hukum Ekonomi Vol 5, No 1 (2019) ]]>
Publisher : <![CDATA[Institut agama islam negeri Padangsidimpuan ]]>
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DOI: 10.24952/yurisprudentia.v5i1.1673
<![CDATA[Islamic insurance versus conventional insurance has fundamental differences. Although Islamic insurance starts from one unit of a conventional company as its parent. As a separate unit, sharia offers products that are certainly different from conventional insurance and based on sharia provisions. Where to avoid the practice of gharar, maisir, and usury. For this reason, it is necessary to separate the sharia insurance business unit into a Sharia Insurance Company (Full Flegde). With the aim of increasing insurance growth more rapidly. Spin-off prospects of Sharia Insurance Companies include: Insurance development is considered to be more competitive, improve the quality of trust and image, improve the quality of trust and image, increase productivity and efficiency, improve capital structure, provide benefits to policyholders and shareholders, support public trust in Islamic insurance.]]>
<![CDATA[ASPEK HUKUM PENGATURAN DAN PENGAWASAN PERBANKAN SYARIAH OLEH OTORITAS JASA KEUANGAN ]]>
<![CDATA[Nur Sania Dasopang]]>
<![CDATA[ Indonesian Journal of Thousand Literacies Vol. 1 No. 1 (2023): Indonesian Journal of Thousand Literacies ]]>
Publisher : <![CDATA[Nindikayla Institute ]]>
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DOI: 10.57254/ijtl.v1i1.37
<![CDATA[The financial services authority is an institution established under lawa No. 21 of 2011. This institution was established to carry out integrated supervision of the financial services industry. Juridically according to the provisions of article no. 1 of the OJK Law is an independen institution and free from interfence from other parties thatr has the function, duties, powers, supervision, examination, and supervision as referred to in this law. As the function of OJK its to supervise the implementation of the products Islamic banking and other Islamic financial institutions, then what are the main vision and mission of the establishment of the OJK and the results of OJK]]>
<![CDATA[Analisis Riba dan Bunga Bank Dalam Perspektif Literatur Keuangan Modern ]]>
<![CDATA[Ediya Palah Sasti Siregar]]>;
<![CDATA[Syahrul Mubarok Siregar]]>;
<![CDATA[Ajeng Pratiwi]]>;
<![CDATA[Marwah Agustina Hutapea]]>;
<![CDATA[Putri Aisyah Siregar]]>;
<![CDATA[Nur Sania Dasopang]]>
<![CDATA[ Jurnal Bisnis dan Ekonomi Islam Vol 1 No 1 (2025): Jurnal Bisnis dan Ekonomi Islam ]]>
Publisher : <![CDATA[PT Anugerah Literasi Indomedia ]]>
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<![CDATA[Penelitian ini membahas permasalahan riba dan bunga bank dalam konteks ekonomi modern dengan menitikberatkan pada perspektif hukum Islam serta penerapannya dalam sistem keuangan kontemporer. Metode yang digunakan adalah studi literatur secara komprehensif dengan pendekatan deskriptif-kualitatif. Hasil kajian menunjukkan adanya perbedaan pandangan di antara para ulama dan ekonom terkait status hukum bunga bank dalam konteks masa kini. Studi ini juga mengungkap bahwa sistem bunga bank memberikan dampak signifikan terhadap stabilitas ekonomi serta kesejahteraan masyarakat. Selain itu, penelitian menemukan bahwa sistem keuangan syariah menjadi alternatif yang layak untuk menggantikan sistem bunga konvensional, meskipun masih menghadapi berbagai tantangan dalam implementasinya. Kontribusi penelitian ini terletak pada penyediaan kerangka kerja yang komprehensif untuk memahami hubungan antara riba dan bunga bank, sekaligus menawarkan solusi praktis dalam pengembangan sistem keuangan yang bebas riba. Implikasi dari penelitian ini menekankan pentingnya reformasi sistem keuangan agar lebih sesuai dengan prinsip-prinsip syariah, tanpa mengabaikan kompleksitas ekonomi modern.]]>
<![CDATA[TINJAUAN HUKUM ISLAM TERHADAP TRANSAKSI PENANGGUHAN BAHAN BANGUNAN DENGAN UANG DI MUKA ]]>
<![CDATA[Nur Sania Dasopang]]>
<![CDATA[ Journal Khafi : Journal Of Islamic Studies Vol. 1 No. 2 (2023) ]]>
Publisher : <![CDATA[Journal Khafi : Journal Of Islamic Studies ]]>
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<![CDATA[Building material deferral transactions with advance payment in the context of Islamic law require a careful understanding of sharia principles. This practice, which involves agreeing to postpone payments by providing money in advance, can be carried out in accordance with Islamic teachings if it meets the criteria of fairness, avoids elements of usury, and clearly determines the period of postponement. The principle of prohibition of usury is a crucial point in ensuring the validity of transactions, while the principle of justice and certainty of suspension time is the basis for maintaining balance and fairness between the parties involved. Giving money in advance, as a sign of the seriousness of the transaction, can also be implemented as long as it is in accordance with Islamic ethical principles. In this way, these transactions can be implemented legally, following the values of Islamic law, and providing guidelines for business people to carry out economic activities with integrity and morality.]]>
<![CDATA[Beda Agama Bukan Penghalang dalam Kewarisan Menurut Hukum Perdata ]]>
<![CDATA[Musa Azhari]]>;
<![CDATA[Nur Sania Dasopang]]>
<![CDATA[ Journal of Legal, Political, and Humanistic Inquiry Vol 1 No 3 (2026): March: Custodia: Journal of Legal, Political, and Humanistic Inquiry ]]>
Publisher : <![CDATA[CV SCRIPTA INTELEKTUAL MANDIRI ]]>
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DOI: 10.65310/6pqmd954
<![CDATA[This study examines the legal position of interfaith inheritance under Indonesian civil law, focusing on the principle that religious differences do not constitute an impediment to inheritance rights. Employing a normative legal research method, the study analyzes statutory regulations, doctrinal legal principles, and relevant court decisions governing inheritance under the Indonesian Civil Code (Burgerlijk Wetboek). The findings indicate that civil inheritance law is fundamentally based on blood relations and lawful marriage, rather than religious affiliation. As long as the legal requirements of heirs and inheritance objects are fulfilled, and no legal disqualifications apply, heirs of different religions remain entitled to inheritance rights. Judicial practice in general courts further demonstrates a consistent application of religious neutrality in inheritance disputes, reinforcing legal certainty and equality before the law. Although this approach differs from Islamic inheritance law, civil law serves as an inclusive legal framework that accommodates Indonesia’s pluralistic social structure. Consequently, civil inheritance law plays a crucial role in safeguarding civil rights and promoting justice within interfaith family relations.]]>
<![CDATA[Pembagian Harta Warisan dalam Perspektif Hukum Islam, Hukum Adat, dan Hukum Perdata di Indonesia ]]>
<![CDATA[Indra Sakti]]>;
<![CDATA[Nursania Dasopang]]>
<![CDATA[ Journal of Legal, Political, and Humanistic Inquiry Vol 1 No 3 (2026): March: Custodia: Journal of Legal, Political, and Humanistic Inquiry ]]>
Publisher : <![CDATA[CV SCRIPTA INTELEKTUAL MANDIRI ]]>
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DOI: 10.65310/jzr4gw34
<![CDATA[This paradigm of Indonesian Islamic inheritance law is institutionalized in the Compilation of Islamic Law (KHI), which was enacted based on Presidential Instruction (Inpres) No. 1 of 1991. The provisions regarding inheritance are determined by Allah through His revelation in the Qur'an, which clearly articulates its intent and purpose. Various aspects still require clarification, both affirmative and detailed, as conveyed by the Prophet Muhammad (SAW) through his hadiths. Nevertheless, its application has sparked ongoing debate among Islamic legal scholars, which has been formulated into normative teachings. Inheritance law according to Islamic law is part of family law (al-Ahwalus Syahsiyah). This knowledge is very important to learn so that in the distribution of inheritance, there are no mistakes and it can be carried out as fairly as possible, because by studying Islamic inheritance law for Muslims, they will be able to fulfill their rights regarding inheritance after the death of the muwarris (decedent) and deliver it to the heirs who are entitled to receive it. Islamic inheritance law is a set of rules that governs the transfer of assets from a deceased person to their heirs. This means determining who the heirs are, the share of each heir, and determining the portion of the estate and inheritance given to the heirs.]]>
<![CDATA[Kewarisan Beda Agama dalam Perspektif Hukum Islam dan Kompilasi Hukum Islam: Analisis Normatif terhadap Putusan Pengadilan di Indonesia ]]>
<![CDATA[Sawaluddin Siregar]]>;
<![CDATA[Nursania Dasopang]]>
<![CDATA[ Journal of Legal, Political, and Humanistic Inquiry Vol 1 No 3 (2026): March: Custodia: Journal of Legal, Political, and Humanistic Inquiry ]]>
Publisher : <![CDATA[CV SCRIPTA INTELEKTUAL MANDIRI ]]>
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DOI: 10.65310/v877cw64
<![CDATA[This study examines the regulation of interfaith inheritance within the framework of Islamic law and the Compilation of Islamic Law (KHI) through a normative analysis of Indonesian court decisions. Islamic inheritance law fundamentally requires religious uniformity between the decedent and heirs, positioning religious difference as a legal impediment to inheritance. The KHI adopts classical Islamic jurisprudence by explicitly stipulating that only Muslim heirs are entitled to inherit from a Muslim decedent. However, judicial practice in Indonesia demonstrates a progressive development, particularly through Supreme Court decisions that introduce wasiat wajibah as an alternative legal mechanism to protect the civil rights of non-Muslim family members. This legal construction does not confer heir status but provides a mandatory bequest as a form of equitable distribution. The coexistence of strict normative rules and judicial discretion reflects an ongoing effort to balance legal certainty, justice, and social realities in pluralistic Indonesian society. The findings indicate that interfaith inheritance law in Indonesia evolves through jurisprudence rather than legislative reform, reinforcing the role of courts in bridging doctrinal rigidity and substantive justice.]]>
<![CDATA[Konsep Hadhanah dalam Hukum Islam dan Implementasinya dalam Kompilasi Hukum Islam di Indonesia ]]>
<![CDATA[Iqbal Pinayungan Munthe]]>;
<![CDATA[Nursania Dasopang]]>
<![CDATA[ Journal of Legal, Political, and Humanistic Inquiry Vol 1 No 3 (2026): March: Custodia: Journal of Legal, Political, and Humanistic Inquiry ]]>
Publisher : <![CDATA[CV SCRIPTA INTELEKTUAL MANDIRI ]]>
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DOI: 10.65310/t91a3c45
<![CDATA[This study examines the concept of hadhanah within Islamic law and its implementation in the Indonesian Compilation of Islamic Law through a normative–doctrinal library research design. The analysis positions hadhanah as a normative construct shaped by authoritative texts, juristic interpretations, and state legal institutionalization. By synthesizing classical fiqh doctrines, contemporary Islamic legal scholarship, and statutory norms, the study reveals that Islamic jurisprudence offers plural and flexible approaches to child custody, primarily oriented toward the protection and welfare of the child. The codification of hadhanah in the Compilation of Islamic Law represents a pragmatic effort to unify diverse doctrines into an operational legal framework that ensures legal certainty while retaining maslahat-oriented reasoning. Furthermore, the study finds that judicial practice in religious courts demonstrates a dynamic interaction between codified norms and social realities, where judicial discretion and contextual considerations play a decisive role. These findings indicate that the effectiveness of hadhanah depends not only on normative formulation but also on interpretative adaptability within legal institutions. The study contributes theoretically by clarifying the transformation of hadhanah from juristic doctrine to positive law and methodologically by offering a replicable framework for normative legal analysis in Islamic family law.]]>
<![CDATA[Suspension of Inheritance Distribution: A Review of Islamic Law and Its Implications ]]>
<![CDATA[Nurma Harana Mora Siregar]]>;
<![CDATA[Nur Sania Dasopang]]>
<![CDATA[ El-Sirry: Jurnal Hukum Islam dan Sosial Vol 3, No 2 (2025) ]]>
Publisher : <![CDATA[UIN SYEKH ALI HASAN AHMAD ADDARY PADANGSIDIMPUAN ]]>
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DOI: 10.24952/ejhis.v3i2.14499
<![CDATA[This research examines the suspension of the distribution of inheritance from the perspective of Islamic law and its implications for the justice and benefit of the heirs. The focus of the research is directed at the normative analysis of the normative basis of inheritance division in fiqh mawaris, the limitations of deferral ability, and the social and cultural factors behind the practice of postponing the distribution of inheritance in Muslim society. This research uses a literature study method with a normative qualitative approach, through an analysis of classical and contemporary Islamic law sources, including the Qur'an, hadith, fiqh books, and modern Islamic legal literature. The results of the study show that in principle, the distribution of inheritance in Islam is recommended to be carried out immediately after the fulfillment of the heir's obligations, such as debt repayment and the execution of a will. However, the suspension of the distribution of inheritance can be justified under Islamic law as long as it is based on the agreement of all heirs, does not cause tyranny, and aims to maintain the common good. The implications of the suspension show that there is a potential for conflict and injustice if it is not accompanied by clarity of rights, so a comprehensive legal understanding is needed so that the practice of suspension remains in line with the principles of justice.]]>
