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HUKUM PELAKSANAAN PELUNASAN HUTANG PIUTANG DENGAN MENGGUNAKAN TENAGA MENURUT IMAM MALIK (Studi Kasus Di Kelurahan Langga Payung Kecamatan Sungai Kanan Kabupaten Labuhan Batu Selatan) Lisma Yanti Harahap; Sahmiar Pulungan; Sahliah Sahliah
ISLAMIC BUSSINESS LAW REVIEW Vol 2, No 1 (2019): Juli-Desember 2019
Publisher : Fakultas Syari'ah dan Hukum UIN Sumatera Utara

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Abstract

Beragam cara untuk memenuhi kebutuhan hidup manusia dan semakin beragam pula kebutuhan dan menciptakan lapangan kerja baru dan usaha-usaha yang bisa dilakukan oleh setiap manusia. Kendala yang sering digaungkan adalah berkaitan dengan modal sebagai uang awal untuk memulai usaha, bagi mereka yang ingin melakukan usaha, Terdapat juga masyarakat yang harus berkutat untuk bisa memenuhi kebutuhan sehari-harinya saja. Salah satu yang menjadi kebiasaan untuk mendapatkan modal adalah dengan cara berhutang, karena berhutang bagi sebagian kalangan masih dianggap mulia apabila dibandingkan dengan meminta-minta. Tidak semua manusia mempunyai kemampuan dan rezeky yang sama, sehingga dalam bermu’amalah  kepada satu orang kepada orang lainnya, dengan adanya status yang tetap mengenai kepemilikan, yakni peminjam harus mengembalikan benda atau uang yang dipinjam sesuai dengan jangka waktu yang telah ditentukan. Di Kelurahan Langga Payung Kecamatan Sungai Kanan Kabupaten Labuhan Batu Selatan terdapat satu kebiasaan tentang pengembalian uang yang dipinjam, yakni apabila peminjam tidak sanggup mengembalikan sejumlah uang yang bdipinjam, maka ia diharuskan untuk mengembaikannya dengan cara beekrja atau memberikan tenaga kepada kepada pemberi pinjaman. Menurut Imam Maiki, praktik yang terjadi tersebut hukumnya haram, karena dianggap bagian dari riba, karena mengambil keuntungan dari orang lain, meskipun secara kasat mata ini adalah cara untuk menyelesaikan masalah, tapi bagi Imam Malik itu merupakan perbuatan yang terlarang dalam pangdangan agama Islam, pola transaksi seperti ini bisa menimbulkan penzhaliman antara sesama muslim.
THE CULTURE OF CCN IN ISLAMIC PERSPECTIVE Sahmiar Pulungan
Proceeding International Seminar of Islamic Studies INSIS 2 (January 2021)
Publisher : Proceeding International Seminar of Islamic Studies

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Abstract

An honest is an attitude that must be possessed by every human being, especially for every Muslim. Without an honest, it will be difficult to be trusted by the community. Corruption, collusions and nepotism (CCN) is known as KKN in Indonesia. It is an immoral act by abusing an authority based on a form of agreement with close people regardless of quality to get profit. CCN is a form of treason that is very large and is strictly forbidden in Islam, because this act is very dangerous. The purpose of this research was to know the form and punishment explanation of CCN values in islamic perspective. This research focused on the discussion of CCN based on Islamic perspective. The method of this research was qualitative using library research. The data used was the Qur'an and books, papers and journals related to the object of this study. then the data were analyzed using content analysis by using descriptive analytic approach to produce a comprehensive conclusion. The result of this study was the mechanism of punishment from CCN based on Islamic perspective.Keywords:Islamic Law; Corruption, Collusions; Nepotisms
Monopoly In Islamic Perspective And Its Application In Life Sahmiar Pulungan
Proceeding International Seminar of Islamic Studies INSIS 1 (December 2019)
Publisher : Proceeding International Seminar of Islamic Studies

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Abstract

Monopoly in muamalat means al-Ihtikar, in etymology is the act of hoarding, collecting (goods) or a place to hoard. Ulama has different perspective of hoarding objects. Shafi'i and al-Gazali mahzab argued that hoarding was only found in the primary material according to the Hanafi Mahzab found by and other opinions ihtikar is generally applicable, namely hoarding all goods human needs, both primary and secondary, which become 'illat for this school are the affluence that afflicts many people, encompassing all the products that people need as a whole. In the principles of Islamic law, whatever is permissible by Allah to have it, then halal is used as an object of trade. Likewise all forms which are forbidden to have it are forbidden to be traded. But in Islam in principle the item is lawful, but because the attitudes and actions of the perpetrators are contrary to the shari'ah, the goods from the critical side turn into haram. In this paper, a qualitative method is used. To avoid monopoly in the society, it is needed the role of government to avoid monopoly practices. 
Division of Inheritance of Mafqud Husband According to the Opinion of the Ulama of Langsa City Muhammad Ikbal; Sahmiar Pulungan; Akmaluddin Syaputra
Journal of Law, Politic and Humanities Vol. 4 No. 6 (2024): (JLPH) Journal of Law, Politic and Humanities (September-October 2024)
Publisher : Dinasti Research

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38035/jlph.v4i6.734

Abstract

The purpose of this research is to find out how the review of the mafq?d husband according to Islamic law and to find out the views of the Ulama of Langsa City regarding the distribution of the inheritance of the mafq?d husband. Based on the results of the research, it is concluded that in Islamic law, a mafqud (missing) husband is considered to have died after a waiting period, generally four years, in accordance with the Shafi'i Mazhab. If the mafqud husband has not been found within this period, then his status is considered legally dead, even though there is no physical evidence of his death. During this waiting period, the mafqud husband's property is still managed with the principle of prudence, and the arrangement and use of the property is done in a way that preserves the rights of the heirs and prevents potential conflicts. Langsa City scholars, such as Abati Salahuddin, Tgk. Syibral Malasyi, Tgk. Hadi Subulana, Abi Rifana, and Walidi Ramli Amri, identified two main situations related to mafqud husbands in the context of inheritance distribution. First, if the mafqud husband is found alive after the waiting period, the property that has been distributed remains the property of each heir in accordance with the provisions that apply at that time. Second, if the mafqud husband is not found within four years and is considered dead, then his inheritance can be distributed to the heirs in accordance with the provisions of Islamic law after the court process establishes the status of his death. They emphasized the need for careful and fair management of the estate during the waiting period as well as the judge's decision to ensure the distribution of the estate in accordance with sharia.
Determination of Nasab Validation of Children Born Outside a Legal Marriage (Study Analysis of the Religious Court Decision Number: 115/PDT.P/2021/PA. Bjb) Herianto; Sahmiar Pulungan
Journal of Law, Politic and Humanities Vol. 5 No. 3 (2025): (JLPH) Journal of Law, Politic and Humanities
Publisher : Dinasti Research

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38035/jlph.v5i3.1271

Abstract

The purpose of this study is to briefly explore the factors considered by judges in deciding the offspring status of children born from legal marriages and its legal impact, especially for unregistered children. This research is focused on analyzing regulations related to literature or secondary sources, utilizing a qualitative approach and normative legal methodology. The methods used in this research include a statute-based approach and a case-based approach. The research results show that:1) The judge in his decision rejected the plaintiff's request to affirm the child's relationship with his father. 2) The legal impact on children and women in a siri marriage according to the Overview of Islamic Law is as follows: For the child, it is difficult to obtain a birth certificate because his birth is constrained by administration at the civil registry office. In contrast, the wife's status as a legal spouse is not recognized by state law.
HUKUM PELAKSANAAN PELUNASAN HUTANG PIUTANG DENGAN MENGGUNAKAN TENAGA MENURUT IMAM MALIK (Studi Kasus Di Kelurahan Langga Payung Kecamatan Sungai Kanan Kabupaten Labuhan Batu Selatan) Lisma Yanti Harahap; Sahmiar Pulungan; Sahliah Sahliah
ISLAMIC BUSSINESS LAW REVIEW Vol 2, No 1 (2019): Juli-Desember 2019
Publisher : Fakultas Syari'ah dan Hukum UIN Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/iblr.v2i1.6511

Abstract

Beragam cara untuk memenuhi kebutuhan hidup manusia dan semakin beragam pula kebutuhan dan menciptakan lapangan kerja baru dan usaha-usaha yang bisa dilakukan oleh setiap manusia. Kendala yang sering digaungkan adalah berkaitan dengan modal sebagai uang awal untuk memulai usaha, bagi mereka yang ingin melakukan usaha, Terdapat juga masyarakat yang harus berkutat untuk bisa memenuhi kebutuhan sehari-harinya saja. Salah satu yang menjadi kebiasaan untuk mendapatkan modal adalah dengan cara berhutang, karena berhutang bagi sebagian kalangan masih dianggap mulia apabila dibandingkan dengan meminta-minta. Tidak semua manusia mempunyai kemampuan dan rezeky yang sama, sehingga dalam bermu’amalah  kepada satu orang kepada orang lainnya, dengan adanya status yang tetap mengenai kepemilikan, yakni peminjam harus mengembalikan benda atau uang yang dipinjam sesuai dengan jangka waktu yang telah ditentukan. Di Kelurahan Langga Payung Kecamatan Sungai Kanan Kabupaten Labuhan Batu Selatan terdapat satu kebiasaan tentang pengembalian uang yang dipinjam, yakni apabila peminjam tidak sanggup mengembalikan sejumlah uang yang bdipinjam, maka ia diharuskan untuk mengembaikannya dengan cara beekrja atau memberikan tenaga kepada kepada pemberi pinjaman. Menurut Imam Maiki, praktik yang terjadi tersebut hukumnya haram, karena dianggap bagian dari riba, karena mengambil keuntungan dari orang lain, meskipun secara kasat mata ini adalah cara untuk menyelesaikan masalah, tapi bagi Imam Malik itu merupakan perbuatan yang terlarang dalam pangdangan agama Islam, pola transaksi seperti ini bisa menimbulkan penzhaliman antara sesama muslim.
Tinjauan Hukum Terhadap Wali Fasik Perspektif Madzhab Syafi’i: Studi Kasus Kelurahan Tanjung Mulia Syawaluddin HSB; Sahmiar Pulungan
As-Syar i: Jurnal Bimbingan & Konseling Keluarga  Vol. 6 No. 1 (2024): As-Syar’i: Jurnal Bimbingan & Konseling Keluarga
Publisher : Institut Agama Islam Nasional Laa Roiba Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47467/as.v6i1.2025

Abstract

thought, to become a guardian in a marriage, you are required to fulfill several conditions, one of which is that a guardian must be fair (not wicked). However, what often happens in the people of Medan Deli District, in the process of determining a guardian in a marriage, is that people only look at who is the oldest without considering other aspects. Therefore, the aim of this research is to examine the extent to which the legality of a marriage with a guardian to an impious person according to the Shafi'i school of thought, therefore, this is a very important thing to examine, because it is related to whether the marriage is valid or not. This research was conducted in Tanjung Mulia Village. With the formulation of the problem, how is the category of determining the guardian of a wicked marriage, what is the validity of a marriage whose guardian is a wicked person according to the Shafi'i school of thought. This research uses qualitative research with an empirical juridical / sociological juridical approach where the author focuses on the implementation of Islamic legal rules in society. After careful investigation, it turns out that there are cases where the bride-to-be has more than one male sibling who can be a guardian. The results of research show that the community believes that the oldest person has the right and is worthy to be a guardian. In the Shafi'i school of thought there are fair conditions that must be fulfilled as a guardian. there is no guardianship for the wicked. A marriage that takes place using an evil guardian means the marriage is invalid.