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KONSEPSI PEMBERDAYAAN ZAKAT PRODUKTIF Nurdin, Ridwan; Iqbal, Muhammad; Khalidi, Muhadi
ALQALAM Vol 35 No 1 (2018): January - June 2018
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

This study discusses the empowerment of productive zakat aimed at fostering the welfare of mustahik. This research is a programme on the implementation of the Zakat Amil Agency in the distribution of zakat. This research uses qualitative method in order for it be relevant to the results achieved. The sources of the data in this study are relevant literature both in the form of books, journals and articles used to compile theories about problems that are the objects of the research. Based on our findings, the mustahik receive zakat from the Zakat Amil Agency with the scheme of productive zakat. In relation to the data compilation in this study, the techniques used include the activities and the development of the Zakat Amil Agency in daily activities to manage zakat and mustahik’s productive zakat in organizing the programmes. Data analysis was conducted by structuring data in the form of compiling, classifying and testing data during the research. Data analysis was carried out to describe the processes and results of examinations from transcripts and notes and other materials. In relation to the qualitative approach, the data analysis is conducted in three steps, namely data reduction, data presentation, and reduction of conclusions.

KESAKSIAN PEREMPUANDALAM QANUN ACEH NO. 7 TAHUN2013TENTANGJARIMAHZINA (PERSPEKTIF HUKUM ISLAM DAN GENDER) KHALIDI, MUHADI
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 10, No 1 (2020)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v10i1.7403

Abstract; Aceh Qanun Number 7 of 2013 concerning the Jinayat Procedural Law, there is an article which regulates the evidence in the case of jarimah adultery, namely Article 182 paragraph (5) but does not mention the testimony given by women. The formulation of the problem is how Qanun stipulations No. 7 of 2013 concerning the proof in Jarimah Adultery, and how to review the testimony of women in the case of Jarimah Adultery according to the perspective of Islamic Law and Gender. Writing This article is categorized in normative legal research that is a legal research carried out by examining mere literature or secondary data. From the research results obtained reads Article 182 Aceh Qanun No. 7 of 2013 shows that witnesses are evidence. In the context of gender, the testimonies given by women and men are the same. Seeing the testimony as evidence in Islamic law, the differences of opinion between jumhur and Ibn Hazm can be concluded as complementary diversity. The diverse power of witnesses in a case requires that a Judge make a legal discoveryKeywords: Testimony, Women, Jarimah Adultery, Islamic Law, Gender

KESAKSIAN PEREMPUANDALAM QANUN ACEH NO. 7 TAHUN2013TENTANGJARIMAHZINA (PERSPEKTIF HUKUM ISLAM DAN GENDER) KHALIDI, MUHADI
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 10, No 1 (2020)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v10i1.7403

Abstract; Aceh Qanun Number 7 of 2013 concerning the Jinayat Procedural Law, there is an article which regulates the evidence in the case of jarimah adultery, namely Article 182 paragraph (5) but does not mention the testimony given by women. The formulation of the problem is how Qanun stipulations No. 7 of 2013 concerning the proof in Jarimah Adultery, and how to review the testimony of women in the case of Jarimah Adultery according to the perspective of Islamic Law and Gender. Writing This article is categorized in normative legal research that is a legal research carried out by examining mere literature or secondary data. From the research results obtained reads Article 182 Aceh Qanun No. 7 of 2013 shows that witnesses are evidence. In the context of gender, the testimonies given by women and men are the same. Seeing the testimony as evidence in Islamic law, the differences of opinion between jumhur and Ibn Hazm can be concluded as complementary diversity. The diverse power of witnesses in a case requires that a Judge make a legal discoveryKeywords: Testimony, Women, Jarimah Adultery, Islamic Law, Gender

KESAKSIAN PEREMPUAN DALAM QANUN ACEH NO. 7 TAHUN 2013 TENTANG JARIMAH ZINA (Perspektif Hukum Islam dan Gender) Muhadi Khalidi
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 10, No 1 (2020)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v10i1.8010

Aceh Qanun Number 7 of 2013 concerning the Jinayat Procedural Law, there is an article which regulates the evidence in the case of jarimah adultery, namely Article 182 paragraph (5) but does not mention the testimony given by women. The formulation of the problem is how Qanun stipulations No. 7 of 2013 concerning the proof in Jarimah Adultery, and how to review the testimony of women in the case of Jarimah Adultery according to the perspective of Islamic Law and Gender. Writing This article is categorized in normative legal research that is a legal research carried out by examining mere literature or secondary data. From the research results obtained reads Article 182 Aceh Qanun No. 7 of 2013 shows that witnesses are evidence. In the context of gender, the testimonies given by women and men are the same. Seeing the testimony as evidence in Islamic law, the differences of opinion between jumhur and Ibn Hazm can be concluded as complementary diversity. The diverse power of witnesses in a case requires that a Judge make a legal discovery

Efektivitas Undang-Undang Nomor 16 Tahun 2019 Terhadap Pernikahan Di Bawah Umur Aulil Amri; Muhadi Khalidi
Jurnal Justisia : Jurnal Ilmu Hukum, Perundang-undangan dan Pranata Sosial Vol 6, No 1 (2021)
Publisher : Law Department, Sharia and Law Faculty.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/justisia.v6i1.10613

Legal certainty and firmness must exist in a law or regulation. Because without legal certainty, the rights of legal subjects will be taken away and neglected. Likewise, without strictness in the law, it will make legal subjects feel worried and insecure because they feel that the law does not provide protection for them. Law Number 16 Year 2019 concerning Amendments to Law Number 1 Year 1974 is deemed not to have legal certainty and firmness, because the stipulation of the age limit for marriage in this law only considers and is based on Law Number 35 Year 2014 concerning Amendments to Law Number 23 Year 2002 Concerning Child Protection. Furthermore, Law Number 16 Year 2019 still provides an opportunity for the Indonesian people to carry out child marriage. Law Number 16 Year 2019 must look at various other legal aspects and have clear legal consequences, so a comprehensive revision of this law is required. Even if possible, Law Number 1 Year 1974 must be reviewed and adjusted to the current and future legal problems. By applying the concept of benefit and rejecting harm in a law or regulation, the objectives of the law or regulation will be achieved and become effective.

Dayah dan Rehabilitasi Akhlak Pelaku Jarimah: Perspektif Qanun Aceh Nomor 6 Tahun 2014 Muhadi Khalidi; Arifin Abdullah
Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol 11, No 1 (2022)
Publisher : Islamic Criminal Law Department, Faculty of Sharia and Law, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/legitimasi.v11i1.12762

Abstract: Dayah is the center of Islamic educational institutions for the people of Aceh, which aims to create human beings besides having knowledge but also changing the personality of the community in an Islamic way, it is proven that dayah has an important role in educating the Acehnese people to remain Islamic solidity in a Kaffah way, when problems arise from community resolved by the dayah ulama, meaning that the dayah has an important role in addition to education, the dayah is also a place of settlement that occurs in society, especially those related to violations of Islamic law, the community often asks for input and solutions from the dayah scholars. Therefore, the Acehnese people's desire to legally implement Islamic Shari'ah began to be implemented universally when the central government passed Law Number 11 of 2006 concerning the Government of Aceh, from Law No. 16 of 2006 was born Aceh Qanun Number 6 of 2014 concerning Law Jinayat. However, along the way, it was felt that there were problems that had not been accommodated in the jinayah law, especially after the punishment of caning for the perpetrators of the fingerings, the perpetrators of the fingerings repeated their actions, meaning that there was a need for a place to rehabilitate the nature of the perpetrators so as not to repeat their actions. This paper reviews comprehensively about Dayah as a Moral Rehabilitation Center for the perpetrators of Jarimah Perspective Article 4 paragraph 5 Aceh Qanun Number 16 of 2014 concerning Jinayat Law, while the method used is normative research that uses Jinayat Law Qanun as the primary material, and the data uses a qualitative approach. descriptive. The results of the study found that the Qanun of the Jinayat Law provided an opportunity for Dayah as a rehabilitation center for the perpetrators of the crime that was contained in an additional uqubat.Abstrak: Dayah merupakan pusat lembaga pendidikan Islami bagi masyarakat Aceh, yang bertujuan untuk menciptakan manusia-manusia selain memiliki ilmu pengetahuan juga merubah kepribadian masyarakat secara Islami, terbukti dayah memiliki peranan penting mendidik masyarakat Aceh tetap kokoh menegakkan syariat Islam secara Kaffah, ketika ada masalah yang muncul dari kalangan masyarakat diselesaikan oleh ulama dayah, artinya dayah memiliki peranan yang penting selain memberikan dibidang pendidikan, dayah juga menjadi tempat penyelesaian perselisihan yang terjadi dalam masyarakat terutama yang berkaitan dengan pelanggaran Syari’at Islam, masyarakat sering meminta masukan dan solusi dari para ulama-ulama dayah. Oleh karenanya keinginan masyarakat Aceh untuk menjalankan Syari’at Islam secara legal tersebut mulai terimplementasi secara universal saat Pemerintah pusat mengesahkan yaitu Undang-Undang Nomor 11 Tahun 2006 tentang Pemerintahan Aceh, dari Undang-Undang Nomor 16 Tahun 2006 inilah lahir Qanun Aceh Nomor 6 Tahun 2014 tentang Hukum Jinayat. Namun dalam perjalanannya dirasakan ada permasalahan yang belum terakomodir dalam hukum jinayah tersebut terutama setelah pemberian hukuman cambuk bagi pelaku jarimah, para pelaku jarimah cenderung mengulangi lagi perbuatan jarimah tersebut artinya perlu adanya tempat untuk merehabilitasi sifat pelaku agar tidak mengulangi perbuatannya. Tulisan ini mengkaji secara komprehensif tentang Dayah sebagai Pusat Rehabilitasi Moral pelaku Jarimah Perspektif Pasal 4 ayat 5 Qanun Aceh Nomor 6 Tahun 2014 tentang Hukum Jinayat, adapun metode yang digunakan adalah penelitian normatif dengan menjadikan Qanun Hukum Jinayat sebagai bahan primer, dan analisis datanya menggunakan kualitatif dengan pendekatan deskriptif. hasil penelitian menemukan bahwa Qanun Hukum Jinayat memberikan peluang kepada Dayah sebagai pusat rehabilitasi kepada pelaku jarimah yang dimuat dalam uqubat tambahan.

BENTUK-BENTUK PERLINDUNGAN NEGARA: Studi Hukum Ekonomi Syari’ah Khalidi, Muhadi; Abdullah, Arifin
Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah Vol. 4 No. 1 (2023): Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah
Publisher : Program Studi Hukum Ekonomi Syariah Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/iqtishadiah.v4i1.3001

The study of sharia economic law examines how the state can protect and promote shariaeconomic principles in its legal system. This abstract discusses several forms of stateprotection that can be applied in the context of sharia economic law. These forms ofprotection include the application of laws and regulations governing the principles ofIslamic economics, the establishment of a special supervisory institution to oversee Islamiceconomic activities, the granting of certification and accreditation to Islamic financialinstitutions and their products and services, efforts to increase public understandingthrough education and awareness programs. , consumer protection in sharia economictransactions, as well as providing incentives and support to the sharia economic sector.This form of state protection aims to ensure that the Islamic economy operates inaccordance with its principles and provides guarantees to the public regarding thelegitimacy and fairness of economic transactions. However, it should be noted that the formof state protection in sharia economic law can vary depending on the context of the countrythat applies it.

THE ROLE OF THE SHARIA SUPERVISORY BOARD IN MURABAHAH FINANCING: In The Mitra Niaga Sejahtera Eriyanti, Nahara; Salsabila, Tiara; Khalidi, Muhadi
Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah Vol. 5 No. 1 (2024): Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah
Publisher : Program Studi Hukum Ekonomi Syariah Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/iqtishadiah.v5i1.5251

One of the financial institutions that contributes effectively to channeling business capital financing in the Aceh Besar area is the Mitra Niaga Sejahtera Sharia Consumer Cooperative. This institution is supervised by the Sharia Supervisory Board which is tasked with supervising the operations and practices of LKS so that it adheres strictly to sharia principles. This article examines the murabahah financing mechanism and analyzes the extent of supervision by the Sharia Supervisory Board at the Mitra Niaga Sejahtera Sharia Consumer Cooperative regarding the financing mechanism. The research method used is qualitative research and produces data in the form of descriptive analysis. Data collection techniques use field interview techniques and documentation. The results of the author's analysis show that the initial mechanism for becoming a member/potential member of murabahah financing is by submitting an application for murabahah business capital financing with predetermined conditions, ensuring that the murabahah financing meets the target, carrying out inspections of pillars such as contracts, transacting parties, The object, purpose and benefits of the financing and the form of supervision carried out by the DPS regarding murabahah financing is conducting visits to cooperatives to check the correctness of the contracts, objects and accurate evidence, and ensuring procedures or Standard Operating Procedures (SOP) are in accordance with sharia rules. The supervisory practices carried out by DPS regarding murabahah financing in this cooperative are in accordance with the applicable supervisory mechanism because it assesses all forms of practices carried out in accordance with the applicable SOP and established by DSN as a reference. This research offers the role of DPS in each sharia financial institution after the implementation of Qanun Aceh No. 11 of 2018 concerning Sharia Financial Institutions

Kajian Hukum Islam Terhadap Ketentuan Hak Waris Anak Hasil Perkawinan Sedarah Khalidi, Muhadi
Supremasi Hukum: Jurnal Kajian Ilmu Hukum Vol. 11 No. 1 (2022): Supremasi Hukum
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/sh.v11i1.2549

Pernikahan sedarah sangat ditentang dan tidak dibenarkan masyarakat Islam, ini disebabkan akan memberikan dampak negatif bagi para pelaku pernikahan tersebut hingga anak dari hasil pernikahan sedarah itu sendiri. Adapun rumusan masalahnya adalah bagaimana kedudukan hukum anak hasil perkawinan sedarah dalam hukum Islam?, bagaimana pendapat ulama mazhab terhadap anak hasil perkawinan sedarah? dan bagaimana ketentuan hak waris anak hasil perkawinan sedarah menurut hukum Islam?. Metode penelitian yang digunakan berupa pendekatan normatif, yaitu kajian kepustakaan. Sedangkan jenis penelitiannya adalah kualitatif deskriptif. Hasil penelitiannya menjelaskan bahwa kedudukan hukum anak hasil perkawinan sedarah dalam hukum Islam adanya hubungan nasab atau hubungan darah antara anak dan orang tua secara keperdataan. Hubungan nasab anak hasil hubungan perkawinan sedarah hanya memiliki hubungan nasab dengan ibunya dan keluarga ibunya. Menurut Imam Syafi’i dan Imam Maliki, persetubuhan dengan perzinahan itu tidak menyebabkan keturunan yang sah, maka anak itu bukanlah anak laki-laki yang menggaulinya secara tidak sah, melainkan anak dari ibunya saja. Sedangkan Imam Hanafi dan Imam Hambali berpendapat, anak perempuan hasil zina haram dinikahi, sebagaimana anak perempuan yang sah, sebab anak perempuan tersebut merupakan darah dagingnya sendiri. Ketentuan hak waris anak hasil perkawinan sedarah menurut hukum Islam memiliki hak-hak, antara lain hak nasab, hak perwalian, hak pewarisan, serta hak nafkah.

The Study of Analysis Toward Zakat of Honey on Mazhab Imam Syafi’i Perspective Harahap, Haddad Ulum; Putra, Dedisyah; Khalidi, Muhadi; Linur, Rahmat; Acela, Nuriza
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 2 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i2.17357

Honey is a special food ingredient because of its taste, nutritional value and high efficacy. That's why honey is revered by many people as a unique type of food that is also medicinal which has been known since ancient time because it is able to maintain the immune system for those who consume it. In the past, people were not familiar with honey livestock and only got it in forests, but now many people have cultivated honey and even developed it with a factory processed system in such a way. This research will discuss the position of honey and the law of zakat on the results of the honey business based on the thought of mazhab (school of thought concerning Muslim law) Imam Shafi'i. This research is a library research with a qualitative approach. The result of research was that Imam Syafi’I had two views known as Qaul al-Qadim and Qaul al-Jadid. Zakat of honey in qaul al-qadim is obligated to pay zakat with qiyas that honey included staple food based on hadist and prophet’s friends. Imam Syafi’I says that honey is not obligated to pay because it does not include staple food. Imam Syafi'i moved from qaul qadim to qaul Jadid because he found a stronger argument to be used as a legal basis. Therefore, Imam Syafi'i did ijtihad and dismantled the results of the previous ijtihad be based on weak arguments. He says “The hadith saḥiḥ is my mazhab and leave my opinion if it contradicts the hadith sahih”. Istinbath (method in understanding the proposition of revelation)of law used by him is Imam Syafi’I to construct the reason based the hadist. Keywords: Honey, Zakat, Imam Syafi’i

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