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All Journal Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam Al-'Adalah YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Al-Ahkam An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya Dan Sosial Al-Ihkam: Jurnal Hukum dan Pranata Sosial El-Mashlahah Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum EDUCATIO : Journal of Education EL-BANAT: Jurnal Pemikiran dan Pendidikan Islam Perisai : Islamic Banking and Finance Journal Risâlah, Jurnal Pendidikan dan Studi Islam Al-Daulah : Jurnal Hukum dan Perundangan Islam Madania: Jurnal Ilmu-Ilmu Keislaman Jurnal Ilmiah Al-Syir'ah Edukasi Islami: Jurnal Pendidikan Islam Syariah: Jurnal Hukum dan Pemikiran ASKETIK: Jurnal Agama dan Perubahan Sosial Jurnal Edukasi AUD Islamika : Jurnal Ilmu-Ilmu Keislaman Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Khazanah: Jurnal Studi Islam dan Humaniora Al-Falah: Jurnal Ilmiah Keislaman dan Kemasyarakatan Journal of Education, Humaniora and Social Sciences (JEHSS) Jurnal Profetik Justisia Ekonomika AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM Potret Pemikiran Bubungan Tinggi: Jurnal Pengabdian Masyarakat Al-Syakhshiyyah : Jurnal Hukum Keluarga Islam dan Kemanusiaan Al-Ittizaan : Jurnal Bimbingan Konseling Islam Journal of Islamic Law El-Qist : Journal of Islamic Economics and Business (JIEB) IJGIE (International Journal of Graduate of Islamic Education) Darmabakti : Junal Pengabdian dan Pemberdayaan Masyarakat Qadauna: Jurnal Ilmiah Mahasiswa Hukum Keluarga Islam Al-Ahwal Al-Syakhsiyyah: Jurnal Hukum Keluarga dan Peradilan Islam Jurnal Studi Islam Lintas Negara (Journal of Cross-Border Islamic Studies) VARIA HUKUM: Jurnal Forum Studi Hukum dan Kemasyarakatan Al-Munir : Jurnal Studi Ilmu Al-Quran dan Tafsir Journal of Contemporary Islamic Education Kawanua International Journal of Multicultural Studies Jurnal Riset Ekonomi Syariah Journal of Islamic and Law Studies (JILS) Fikruna : Jurnal Ilmiah Kependidikan dan Kemasyarakatan Al Hurriyah : Jurnal Hukum Islam Asketik: Jurnal Agama dan Perubahan Sosial Al-Istinbath: Jurnal Hukum Islam Jurnal Ilmu Manajemen dan Pendidikan EKSPEKTASy Sighat : Jurnal Hukum Ekonomi Syariah Jurnal Tatsqif Maqolat: Journal of Islamic Studies An-Nafis: Jurnal Ilmiah Keislaman dan Kemasyarakatan El-Mujtama: Jurnal Pengabdian Masyarakat Journal of Innovative and Creativity Mu'adalah: Jurnal Studi Gender dan Anak Sosial Simbiosis: Jurnal Integrasi Ilmu Sosial dan Politik Journal of Shariah Economic Law Muta'allim: Jurnal Pendidikan Agama Islam Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum Al-Insyiroh: Jurnal Studi Keislaman Jurnal Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Journal of Islamic Economic and Law (JIEL) Jurnal Ekonomi Syariah International Journal of Multidisciplinary Reseach Indonesian Journal of Islamic Jurisprudence, Economic and Legal Theory Interdisciplinary Explorations in Research Journal (IERJ) Makkah: Journal Of Islamic Studies AL-ASHLAH Journal of Law and Nation Mushaf Journal: Jurnal Ilmu Al Quran dan Hadis (MJ) Al Arsy: Journal of Education, Management and Islamic Thought
Anwar Hafidzi
Universitas Islam Negeri Antasari Banjarmasin, Indonesia
Religion Arts Humanities Astronomy Computer Science & IT Economics, Econometrics & Finance Education Engineering Environmental Science Health Professions Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Physics Public Health Social Sciences Other

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Implementasi Zakat dan Infak dalam Sistem Ekonomi Modern: Telaah QS. At-Taubah: 60 dan 103 Terhadap Ekonomi Pengelolaan Zakat di Indonesia Maulidita Safitri; Anwar Hafidzi
JOURNAL OF ISLAMIC AND LAW STUDIES Vol. 9 No. 1 (2025)
Publisher : Fakultas Syariah UIN Antasari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jils.v9i1.17057

Abstract

Penelitian ini membahas tafsir QS. At-Taubah ayat 60 dan 103 serta implementasinya terhadap ekonomi pengelolaan zakat di Indonesia. QS. At-Taubah: 60 menegaskan bahwa zakat wajib didistribusikan kepada delapan golongan mustahik, yaitu fakir, miskin, amil, mualaf, hamba sahaya, gharim (orang berutang), fisabilillah, dan ibnu sabil, dengan penjelasan mendalam mengenai karakteristik masing-masing kelompok menurut Tafsir Al Munir karya Syeikh Wahbah Az Zuhaili. QS. At-Taubah: 103 menegaskan fungsi zakat sebagai sarana pensucian jiwa dan penebusan dosa, serta menegaskan kewajiban pengambilan zakat oleh otoritas yang berwenang. Implementasi kedua ayat ini dalam sistem ekonomi modern di Indonesia diwujudkan melalui pembentukan lembaga pengelola zakat seperti BAZNAS dan LAZ, serta penguatan regulasi melalui Undang-Undang Nomor 23 Tahun 2011. Pengelolaan zakat di Indonesia menekankan prinsip transparansi, efisiensi, dan efektivitas, serta penerapan fungsi manajemen dalam perencanaan, pengorganisasian, pengarahan, dan pengawasan distribusi zakat. Dengan demikian, zakat berperan strategis dalam menciptakan keadilan sosial dan pengentasan kemiskinan di Indonesia melalui sistem pengelolaan yang terstruktur dan terintegrasi.
Keadilan Distributif dalam Ekonomi Syariah: Studi Qs. Al-Hasyr Ayat 7 terhadap Kebijakan Fiskal dan Pemerataan Ekonomi di Indonesia Ananda, Rizqa; Akh. Fauzi Aseri; Anwar Hafidzi
JOURNAL OF ISLAMIC AND LAW STUDIES Vol. 9 No. 1 (2025)
Publisher : Fakultas Syariah UIN Antasari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jils.v9i1.17184

Abstract

Ketimpangan distribusi kekayaan menjadi tantangan serius dalam pembangunan ekonomi di Indonesia. Konsentrasi aset pada kelompok tertentu memperlebar jurang kesejahteraan, sehingga memerlukan pendekatan alternatif yang berakar pada nilai-nilai keadilan. Artikel ini mengkaji Q.S. al-Hasyr ayat 7 sebagai landasan normatif keadilan distributif dalam Islam, serta relevansinya terhadap kebijakan fiskal dan pemerataan ekonomi di Indonesiia. Penelitian ini menggunakan pendekatan penelitian kepustakaan (library research), dengan metode penafsiran Tahlili. Hasil kajian menunjukkan bahwa Q. S. al-Hasyr ayat 7 tidak hanya mengatur distribusi harta fai’, namun juga mengandung prinsip ekonomi makro yang menekankan sirkulasi kekayaan secara adil demi mencegah terjadinya monopoli ekonomi. Dalam konteks fiskal modern, prinsip ini dapat diimplementasikan melaui instrumen fiskal seperti pajak, zakat, dan belanja negara yang beorientasi pada kemaslahatan umum. Dengan mengintegrasikan nilai-nilai keadilan Islam baik dalam bentuk ‘adl (keadilan proporsional) maupun ihsan (kebaikan sosial) kebijakan fiskal diharapkan bisa menekan kesenjangan sosial dan menciptakan distribusi kekayaan yang lebih merata di Indonesia.
Wahbah Zuhaili’s and Sayyid Sabiq’s Perspective on The Principles of Marriage Contract in Indonesia Hafidzi, Anwar; Mohd. Hani, Mohd Hatta
al-'adalah Vol 17 No 1 (2020): al-'Adalah
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/adalah.v17i1.5387

Abstract

This study discusses pronunciations used in marriage contracts in Indonesia with various types of pronunciation. The jurisprudence experts agree to use the words "Nikah and Kawin" in a marriage contract because it is based on Q.S Al-Azhab verse 37 which uses the word "Nikah". This study tries to compare the use of these words in the book of Fiqh al-Islam wa Adillatuh by Wahbah Zuhaili and Fiqh al-Sunnah by Sayyid Sabiq. The results showed that the marriage pronunciations used were based on meaning, not pronunciation, provided that there was an intention or indication for marriage and was understood by the witnesses. Therefore, according to Wahbah Zuhaili, using a word other than what has been stipulated in the text of the Al-Qur'an is still valid. Meanwhile, Sayyid Sabiq stated that the pronunciation of the contract must be in words that can be understood by each party and must not use vague words.
Revitalisasi Pemikiran Pendidikan Ibnu Khaldun dalam Konteks Pendidikan Alternatif: Tinjauan Konseptual Model Sekolah Rakyat di Indonesia Nurdin, Nurdin; Hafidzi, Anwar; Makmun, Makmun; Irawan, Bambang
Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol. 24 No. 1 (2025)
Publisher : Pascasarjana UIN ANTASARI Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/albanjari.v24i1.16662

Abstract

This study explores the relevance of Ibn Khaldun’s educational thought to contemporary alternative education practices, particularly the Sekolah Rakyat (People's School) model in Indonesia. As a classical Muslim scholar, Ibn Khaldun emphasized the transformative role of education in shaping individuals and sustaining civilization. Through a qualitative library-based method, this research analyzes key educational concepts from Ibn Khaldun’s Muqaddimah, including his views on the stages of learning, the integration of moral and intellectual development, and the social function of education. These concepts are then conceptually mapped against the philosophical foundations of Sekolah Rakyat, which emphasizes community-based, character-driven, and experiential learning. The study finds significant theoretical alignment between Ibn Khaldun’s ideas and the values promoted in Sekolah Rakyat, particularly in their shared commitment to holistic human development and social justice. The findings contribute to the revitalization of Islamic educational philosophy in contemporary contexts and propose a framework for integrating classical thought into modern alternative education models.
Dynamics of Mixed Marriages: Analysis of Legal Choices, Divorce Recognition, and Implications For Children's Status in Indonesia Maulida, Noor Sipa; Al Amruzi, M. Fahmi; Hafidzi, Anwar
JOURNAL OF ISLAMIC AND LAW STUDIES Vol. 9 No. 2 (2025): Special Issue: International Conference on: "Inclusive Legal Futures: Islamic P
Publisher : Fakultas Syariah UIN Antasari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jils.v9i2.17819

Abstract

Cross-border marriages are increasingly common in the era of globalization, yet they introduce legal complexities, particularly concerning choice of law, recognition of divorce, and the status of children. Key issues that frequently arise include differences in legal systems between countries, inconsistencies in determining applicable law, challenges in recognizing foreign divorce decrees in Indonesia, and legal complications related to citizenship and child custody. This research aims to analyze the principles of choice of law, the mechanisms for divorce recognition, and their implications for the legal status of children post-divorce in cross-border marriages. This study employs a normative legal method with a statutory and conceptual approach. Primary data is sourced from Law Number 1 of 1974 concerning Marriage, Law Number 12 of 2006 concerning Citizenship, Law Number 7 of 1989 concerning Religious Courts, and Algemene Bepalingen (AB). Secondary data includes references from International Private Law, journals, and articles. Data was collected through literature review and analyzed descriptively-analytically. The research findings indicate that Indonesia adopts the principles of lex loci celebrationis, lex domicilii, and lex patriae in the choice of law for cross-border marriages, with an emphasis on Article 56 of the Marriage Law and the obligation of registration. The recognition of foreign divorces is not automatically valid in Indonesia; therefore, divorces generally must be settled through Indonesian courts based on Article 73 paragraph (3) of the Religious Courts Law and Article 18 AB. The legal status of children is highly complex due to legal vacuums in the Marriage Law regarding mixed marriages, as well as the application of the ius sanguinis principle which potentially causes children to lose Indonesian citizenship or face legalization difficulties, in addition to custody and administrative issues. Therefore, more adaptive and comprehensive legislation is urgently needed to protect the best interests of children in cross-border marriages.
Deliberating Marriage Payment through Jujuran within Banjarese Community Hafidzi, Anwar
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 54 No 2 (2020)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v54i2.911

Abstract

Abstract: In the Banjarese culture of marriage, besides dowry, jujuran is also paid by the man to the woman in a certain amount of money under the request of the women’s family. Many researchers have discussed dowry, but only a few have revealed the reality of jujuran as a sign of marriage. This study was conducted with a phenomenological approach as part of a qualitative approach. The study aims to understand and describe a phenomenon about the subjects’ experiences regarding the Banjar community's marriage system, South Kalimantan, Indonesia. The research argued that the Banjarese use jujuran as a sign of a marriage agreement. It also asserts that although jujuran aims to improve their children's economic standard when married, it reveals that this system determines who has the right to propose to their daughters. The paper also maintains that the local practice of jujuran payment has, to some extent, violated the rights of the women to their choice in marriage, mainly when the prospective grooms are unable to pay the jujuran. Abstrak: Dalam budaya perkawinan Banjar, selain mas kawin, jujuran juga dibayarkan oleh laki-laki kepada perempuan dalam jumlah tertentu atas permintaan keluarga perempuan. Banyak peneliti telah membahas tentang mahar, namun hanya sedikit yang mengungkap realitas jujuran sebagai tanda pernikahan. Penelitian ini dilakukan dengan pendekatan fenomenologi sebagai bagian dari pendekatan kualitatif. Penelitian ini bertujuan untuk memahami dan mendeskripsikan fenomena sistem perkawinan di masyarakat Banjar, Kalimantan Selatan, Indonesia. Hasil penelitian menunjukkan bahwa orang Banjar menggunakan jujuran sebagai tanda akad nikah. Hal ini juga menegaskan bahwa meski tujuan jujuran adalah untuk meningkatkan taraf ekonomi anak-anak mereka ketika mereka menikah, tetapi sistem ini dapat menentukan siapa yang berhak melamar anak perempuannya. Penelitian ini juga menyatakan bahwa praktik pembayaran jujuran setempat sampai batas tertentu telah melanggar hak perempuan atas pilihan mereka dalam pernikahan, terutama ketika calon pengantin pria tidak mampu membayar jujuran.
The Principle of Economic Justice in the Qur’an: A Legal Analysis of Shrinkage in Weights and Measures in Trade According to Qur’an 2:275 in Wahbah al-Zuhaili’s Tafsīr al-Munīr Asep Sutarmin; Akh. Fauzi aseri; Anwar Hafidzi
JOURNAL EKONOMI, KEUANGAN, PERBANKAN DAN AKUNTANSI SYARIAH Vol. 3 No. 1 (2024): Jurnal EKSPEKTASY
Publisher : Institut Agama Islam Persis Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54801/w9d01r56

Abstract

In Tafsir al-Munir, Wahbah az-Zuhaili asserts that the principle of economic justice in Islam serves as a spiritual and social foundation that must color all mu’amalah (transactional) activities, wherein economic transactions should be based on the values of monotheism (tauhid), justice, prophethood, social responsibility, and an orientation toward the hereafter. Through his interpretation of QS. Al-Baqarah: 275, Wahbah highlights a firm prohibition against all forms of injustice, exploitation, and fraud in trade, particularly the practice of diminishing weights and measures. Natural shrinkage is still permissible as long as it is honestly disclosed to the buyer, while manipulative reduction intended to harm others is categorized as invalid (batil) and forbidden (haram). This study employs a qualitative-descriptive method based on library research, utilizing primary sources such as the Qur’an, hadith, and Wahbah az-Zuhaili’s tafsir, as well as secondary literature on Islamic economics. The findings indicate that Islamic economic justice demands transparency, honesty, and avoidance of unilateral exploitation, making legal regulation of weight reduction practices crucial for establishing a trading system that is not only legally valid but also ethical and meaningful according to sharia, in order to realize welfare and social justice in society
Rekontruksi Konsep Balanja al-Nikāḥ dalam Adat Pernikahan Masyarakat Banjar: Analisis Alasan Hukum Syaikh Muhammad Arsyad al-Banjari dalam Kitāb al-Nikāḥ Muzainah, Gusti; Hafidzi, Anwar; al-Amruzi, M. Fahmi
Journal of Islamic Law Vol. 6 No. 2 (2025): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v6i2.4888

Abstract

The practice of wealth transfer beyond the obligatory mahr (dower) in customary marriage represents a complex socio-legal phenomenon, as it holds not only symbolic significance but also directly impacts gender relations, household economic responsibilities, and the perpetuation of social hierarchies. Within the Banjarese community of South Kalimantan, this practice is institutionalized through the tradition of jujuran, which involves the groom’s family transferring money and personal items to the bride before the marriage contract. Originally intended to support wedding expenses, provide initial capital for household establishment, and demonstrate respect toward the bride’s family, this practice frequently evolves into a transactional burden that may delay or even obstruct marriage. This article examines the Islamic legal thought of Muhammad Arsyad al-Banjari regarding balanja al-nikāḥ as articulated in his work Kitāb al-Nikāḥ. Employing library research with a normative-historical approach, the study reveals that Arsyad al-Banjari categorized balanja al-nikāḥ into three financial components: mahr as a religious obligation, and clothing and maintenance as social obligations institutionalized through the jujuran tradition. The groom’s ability to fulfill these components determines the legal status of the marriage: it is considered sunnah (recommended) if fulfilled and makrūh (reprehensible) if not. These findings indicate that Arsyad al-Banjari adopted a strategy of moderate reform by redefining jujuran as a form of gift and solidarity rather than as a prerequisite for the validity of marriage. This approach provides a model for harmonizing Islamic law and custom within the framework of legal pluralism. It offers a normative foundation for reformulating customary marriage practices in a manner that is more equitable, proportional, and consistent with the objectives of Islamic law (maqāṣid al-sharīʿah). [Praktik pemberian harta di luar kewajiban mahar dalam perkawinan adat merupakan fenomena sosio-legal yang kompleks karena tidak hanya bersifat simbolik, tetapi juga membawa implikasi langsung terhadap relasi gender, beban ekonomi keluarga, dan reproduksi hierarki sosial. Dalam masyarakat Banjar di Kalimantan Selatan, praktik ini dilembagakan melalui tradisi jujuran—penyerahan sejumlah uang dan perlengkapan pribadi calon mempelai perempuan oleh pihak laki-laki sebelum akad nikah—yang pada mulanya dimaksudkan untuk membantu biaya resepsi, menyediakan modal awal rumah tangga, serta menjadi simbol kehormatan bagi keluarga perempuan, namun dalam praktik sering berkembang menjadi beban transaksional yang berpotensi menunda bahkan menghalangi perkawinan. Artikel ini menganalisis pemikiran hukum Islam Muhammad Arsyad al-Banjari mengenai balanja al-nikāḥ dalam karyanya yang berjudul Kitāb al-Nikāḥ. Dengan menggunakan metode penelitian kepustakaan dan pendekatan normatif-historis, penelitian ini menemukan bahwa Arsyad al-Banjari mengklasifikasikan balanja al-nikāḥ ke dalam tiga komponen finansial—mahar sebagai kewajiban syariat, serta pakaian dan nafkah sebagai kewajiban sosial yang dilembagakan melalui tradisi jujuran. Kemampuan calon suami memenuhi ketiganya menentukan status hukum perkawinan: sunah bila terpenuhi dan makruh bila tidak. Temuan ini menunjukkan bahwa Arsyad al-Banjari menerapkan strategi reformasi moderat dengan menegaskan jujuran sebagai hibah dan bentuk solidaritas, bukan syarat sah akad nikah, sehingga menghadirkan model harmonisasi antara hukum Islam dan adat dalam kerangka pluralisme hukum serta memberikan dasar normatif bagi reformulasi praktik perkawinan adat yang lebih adil, proporsional, dan sejalan dengan maqāṣid al-sharīʿah.]
Bitcoin as A Wedding Dowry : A Case of Marriage With A Dowry Whose Currency is Not Clear Zaidah, Yusna; Ramadhan, Syahrin; Hafidzi, Anwar
Alhurriyah Vol 8 No 2 (2023): December 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/al hurriyah.v8i2.5683

Abstract

Wedding dowries are typically given as gifts or assets of a specified value, such as money, gold, real estate, houses, automobiles, or other commodities. Couples are now creating bitcoin as a wedding dowry, in keeping with the times. The use of bitcoin as a dowry in marriage raises an interesting issue because it cannot be regarded as an object because it lacks a physical form and cannot be regarded as legal tender because it is not issued by the appropriate government. A literature review was the approach employed in this investigation. This study found that there are two opinions on the permissibility of bitcoin as a dowry, firstly bitcoin should not be used as a dowry in a marriage because of the element of gharar in bitcoin. The second opinion is that bitcoin can be used as a wedding dowry because there is regulation by the government, but it is an asset or commodity like gold that can be traded, and this bitcoin has a useful value according to the legal terms of the dowry.Mahar pernikahan pada umumnya berbentuk barang atau harta denominas itertentu, seperti uang tunai, emas, tanah, apartemen, mobil, atau barang berharga lainnya. Seiring dengan perkembangan zaman, terdapat pasangan yang menjadikan bitcoin sebagai mahar pernikahan. Bitcoin tidak dapat dikatakan sebagai barang karena tidak mempunyai bentuk fisik serta tidak bisa dikatakan sebagai uang yang sah karena tidak diterbitkan oleh otoritas yang berwenang, sehingga menjadi pertanyaan menarik terhadap penggunaan bitcoin sebagai mahar dalam pernikahan. Metode yang digunakan dalam penelitian ini adalah kajian pustaka. Penelitian ini menemukan bahwa ada dua pendapat kebolehan  bitcoin sebagai mahar, pertama bitcoin  tidak boleh digunakan sebagai mahar dalam pernikahan karena adanya unsurg harar dalam bitcoin. Pendapat kedua, bitcoin ini boleh digunakan sebagai mahar pernikahan karena sudah ada regulasi oleh pemerintah, namun sebagai aset atau komoditi layaknya emas yang dapat diperdagangkan, dan bitcoin ini memiliki nilai manfaat sesuai dengan syarat sah mahar.
OPTIMIZING SHARIA ECONOMICS PRINCIPLES IN STATE LAW FOR ENHANCED VILLAGE GOVERNANCE: A CASE STUDY OF ALUH-ALUH VILLAGE, BANJAR REGENCY Bahran, Bahran; Sulistyoko, Arie; Hafidzi, Anwar; Nadiyah, Nadiyah
Jurnal Justisia Ekonomika: Magister Hukum Ekonomi Syariah Vol 8 No 2 (2024): Desember
Publisher : Universitas Muhammadiyah Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30651/justeko.v8i2.23941

Abstract

This study aims to explore how the optimization of the application of Sharia-based State Law can enhance the quality of village governance, with a focus on Aluh-Aluh Village in Banjar Regency. The application of Sharia-based State Law is expected to improve the mechanisms and processes of village governance and integrate Sharia principles into resource management and public services. The research employs a qualitative approach, with data collected through interviews with village officials, observation of activities, and document studies. The findings indicate that the application of Sharia economic principles, such as justice ('adl), transparency (shafafiyah), and social responsibility (mas'uliyah), not only enhances transparency and accountability within village governance but also strengthens community participation in decision-making and resource management. Integrating these principles offers solutions to challenges such as unequal resource distribution, low transparency, and weak accountability. The implications of this research suggest that the implementation of Sharia-based State Law can promote more responsible financial management practices, increase community involvement, and support sustainable development. The integration of Sharia economic principles into village governance provides a model for other villages with similar conditions and can enhance community engagement and public service quality. The study recommends long-term planning and adherence to Sharia principles to improve transparency, accountability, and prosperity at the village level.
Co-Authors A, Enny Ratnawati Abda Abda Abdul Hamid Karim Abrar, Muhammad Tajally Abrar Achmad Azhar Basyir afif khalid Afif, Muhammad Wildan Ahda Fithriani Ahmad Muhajir Ahmad Rifandi Ahmad Sukris Sarmadi Ahmad Supiannor Ahmadi Hasan Ainorridho’e, Muhammad Ajeng Juniwanti Akh. Fauzi Aseri Akhmad Faisal Akhmad Jamaluddin Fikri Akhmad Sukris Sarmadi Akhmad Zuhad Haekal Al Adawiyah DND, Pp Rabiah Al-'Aina, Nadhrah al-Amruzi, M. Fahmi al-Amruzi, Muhammad Fahmi Ali Banaeian Esfahani Ali, Mohd Hatta Mohamed Alifya Zhafira Ananda, Rizqa Anida Yuspa Anida Yuspa Annisa Az Zahra Annisa Hamdah Anshari, Mukhlis Ardian Trio Wicaksono Arie Sulistyoko ARIE SULISTYOKO Arie Sulistyoko Aryani, Sophia Asep Sutarmin Aseri, Akh Fauzi Astutik, Trining Puji Ayu Natasya Azizah, Laila Azzahra, Nelia Badrian Badrian Bagus Pambudi Bahran Bahran Bahran Bahran Basri Bangun Wardana, Ade Bawaihi Benjammour, Mounir Budi Agung Sudarmanto Diana Rahmi Dita Dr. H. Hamdan Mahmud, M.Ag Dr. H. Jalaludidin, M. Hum Dwi Aprilia Wahani Dyah Indraswati Eka Hayatunnisa El Wafa, Faqih Emiril Rozaq Endika Permana Putra Fakhrie Hanief fatimah Fatimah Fatya, Alvian Ikhsanul Fauzati, Naila Fauziyah Hayati Fithriana Syarqawie Fitri Ariani Siregar Fitri, Annida Fiyona, Putri Fuad Luthfi Ghina Sanniya, Jasmine Gina Sabila Gunawan, Prananda Satria Gusti Muzainah Hadi Rahman, Ibnu Hadisa Putri Halimatus Sakdiah, Halimatus Hallymah Thussadyah Maura Putri Hamdan Mahmud Hamdan Mahmud Hamdi, Fahmi Hamidi Ilhami, Hamidi Hanafiah HARUM Hayati, Fauziah Hayati, Zaida Hayatun Na`Imah Hayatun Na’imah Hayatunnisa, Eka Hayatunnisa, Eka Hisanah Alpasa, Khairatun Inawati Mohammad Jainie Jarajap Indradewa, Rhian Indraswati, Dyah Iqbal Haitami Irwanda Fikri istiqomah istiqomah Ixsir Eliya Jasimah Jayawarsa, A.A. Ketut Jiyad Asyrafi Jubaidah Khairanor Khairun Nisa Khairunnisa Khairunnisa Khotimatul Husna Khulda Azizah Korniienko, Maksym Ladraa, Kamel Lailan Mufthirah Latifah Abd Majid Layli Nor Syifa LESTARI, BUNGA Lia Nofitasari Lutfi Lutfi Luthfi, FuaD Luthfia Dwi Putri Luthfiana, Anik Priamita M. Ade Nugraha M. Fahmi Al Amruzi, M. Fahmi M. Fahmi al-Amruzi M. Hanafiah M. Hanafiah Magfur, Achmad Mahmud Yusuf Makmun Makmun Masyitah Umar Masyitah Umar Masyithah Umar Maulida, Noor Sipa Maulidita Safitri Maulidiya Rahmah Mey Atren Nursasi Mohamed Ali, Mohd Hatta Mohd Hatta Md Hani Mohd Hatta Mohamed Ali Mohd Hatta Mohd Hani Mohd Hatta Mohd. Hani Mohd. Hani, Mohd Hatta Mohd. Hatta Mohamed Ali Mohlis, Mohlis Monawarah, Monawarah Mufida Istati Mufti Wardani Muhamad Ishaac Muhammad Anshari Muhammad Fadhil Muhammad Fahmi Al Amruzi, Muhammad Fahmi Muhammad Fahmi al-Amruzi Muhammad Fajri Muhammad Fauji Muhammad Fazrianur Arridho Muhammad Gunawan Bahran Muhammad Hanafiah Muhammad Ilham Nadhir Muhammad Iqbal Muhammad Nasrullah Muhammad Nasrullah Muhammad Noor Ridani Muhammad Rahman Firdaus Muhammad Ramli Muhammad Rizky Ramadhan Muhammad Torieq Abdillah Muhammadie, Muhammad Fakhril Muhdi Muhdi Musaddiq, M Azhar Musaddiq, M. Azhar Musthafa, Alwi Muthia Nur Aziza Mutia Anisah Mutthiah Muzdalifah Muzdalifah Nadiyah Khalid Nadiyah Nadiyah Nadiyah Nadiyah Nahdia Nazmi Naimah Naimah Najla Amaly Najla Amaly, Najla Najwa Salya Rahmadina Nasrullah Nasrullah Nazwa Nabila Nida Fitriani Noor Khalisah Noor Syifa Humairoh Nor Ipansyah Nor Ipansyah Norhaifa Norhaifa Norhaliza Norhaliza Norjannah Normadina, Najwa Normalasari, Normalasari Norwahdah Rezky Amalia Novita Novita Nur Afidah, Rohmatun Nur Halisa Nur Nazefa Adela Nurdin Nurdin Nurdin, Nurdin Nuril Khasyi'in Nuril Khasyi’in Nurul Listiyani Panji Sugesti Penti Pepriyanti Prasetya, Debby Eka Putri Adhalia Mariza Putri, Hadisa Putri, Hadisa Putri, Sabrina Ardani Rabiatul Adawiah Rabiatul Adawiah Radifa Nazhma Muntazhira Rahma, Nur Paidha Rahman Helmi Rahmat Sholihin Rahmatika, Nadila Rahmawati Rahmawati Rahmawati, Helda Raihan, Ahmad Ramadhan, Syahrin raudatul jannah Raudatun Nazwa Riah, Juai Riani, Khafifah Anjar Rimayanti Rimayanti Rimayanti Rimayanti Rina Mahdiana Rina Septiani Rina Septiani Rizali, Muhammad Rizki Nurramadhina Rosyid, Maskur Rusdiyah Rusdiyah RUSDIYAH RUSDIYAH Rusdiyah Rusdiyah Ruslan Ruslan Ruslan Ruslan Sa'adah, Sa'adah Safruddin Safruddin Salma, Siti Saputra, Agus Aditya Arisandi Sari Indriyani Sari, Yumeida Riyana Sarmadi, Ahmad Sukris Sarmiji Sarmiji Sauri, Supian Seff, Nadiyah Selvi Marcellia Sembiring, Rinawati Shabrina, Fauzia Nur Shofa, Lailatus Shopia Al-Khairina Fitri Siswahyudianto Siti Hajar Siti Khadijah Siti Mukhalafatun Siti Nur Rahmah Subahan Sugesti, Panji Sukarni Sukarni Sulaiman Kurdi Syafrida Hafni Sahir syawaliana, anisa Syifa, Nazwa Syufiya Putri Tasyaa Syadini Maharani Taupik Rahman Tetiana Kolomoiets Tiya Husaen, Mazena Ulfah, Rizqa Qiftia Veithzal Rivai Zainal Waddiny, Nurun Nida Whulansari, Sisca Wicaksono, Ardian Trio Yunin, Oleksandr Yusna Zaidah Zahra, Pati Matu Zaki Aqil Nashrullah Zulpa Makiah