Fuady Abdullah
Institut Agama Islam Negeri Ponorogo

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Praktik Jual Beli Saren untuk Pengobatan Perspektif Hukum Islam Nadhatul Munawaroh; Fuady Abdullah; Trisna Setya Ningrum
Jurnal Antologi Hukum Vol. 2 No. 1 (2022)
Publisher : Fakultas Syariah Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (396.662 KB) | DOI: 10.21154/antologihukum.v2i1.1204

Abstract

In the modern era like today, there are still many traditional products circulating whose benefits have not been clinically tested. One of these products is saren which is made from chicken blood. The use of saren as a drug is not based on advice or advice from medical experts. So, it is not known for certain whether the saren is good for consumption or not, especially for health. Moreover, the perpetrators in the transaction are Muslims. Thus, this study was conducted to find out how Islamic law reviews the practice of buying and selling, as well as what factors are behind the practice of buying and selling saren for the drug. The approach used in this research is a qualitative approach (field research), while the data collection uses the methods of observation, interviews and documentation. From the results of this study it can be concluded that the saren product is unclean and forbidden in Islamic law. Even though the saren product has undergone various production processes, the law is still haram and there is no istiḥālah on it. In addition, from a medical point of view, in the saren there are also toxic substances that can harm people who consume it. So that the use of saren as a medicine is just a belief of the local community. The factors behind the practice of buying and selling saren for these drugs are based on economic factors, cultural factors, religious and educational factors. Pada era modern seperti sekarang ini, masih banyak beredar produk tradisional yang manfaatnya belum teruji secara klinis. Salah satu produk tersebut adalah saren yang terbuat dari darah ayam. Penggunaan saren sebagai obat tersebut tidak berdasarkan saran atau anjuran dari ahli medis. Sehingga tidak diketahui secara pasti apakah saren tersebut baik untuk dikonsumsi atau tidak, terutama untuk kesehatan. Apalagi para pelaku dalam transaksi tersebut adalah seorang muslim. Dengan demikian, penelitian ini dilakukan untuk mengetahui bagaimana hukum Islam meninjau praktik jual beli tersebut, serta faktor apa saja yang melatar belakangi terjadinya praktik jual beli saren untuk obat tersebut. Pendekatan yang digunakan pada penelitian ini adalah pendekatan kualitatif (field research), sedangkan pengumpulan datanya menggunakan metode observasi, wawancara dan dokumentasi. Dari hasil penelitian ini dapat disimpulkan bahwa produk saren tersebut hukumnya najis serta diharamkan dalam hukum Islam. Meskipun produk saren tersebut telah mengalam beragai proses produksi, hukumnya tetaplah haram dan tidak ada istiḥālah atasnya. Selain itu dari segi medis, di dalam saren juga terdapat zat racun yang dapat membahayakan orang yang mengkonsumsinya. Sehingga penggunaan saren sebagai obat tersebut hanyalah sekedar kepercayaan masyarakat setempat. Adapun yang menjadi faktor yang melatarbelakangi terjadinya praktik jual beli saren untuk obat tersebut adalah karena didasari oleh faktor ekonomi, faktor budaya, faktor agama dan pendidikan.
Pelaksanaan Distribusi Zakat Fitrah Perspektif Keadilan Distributif Yusuf Al-Qardhawi Retno Novita Diningrum; Fuady Abdullah; Lilis Rohmawati; Rista Sasputri
Jurnal Antologi Hukum Vol. 2 No. 2 (2022)
Publisher : Fakultas Syariah Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (343.345 KB) | DOI: 10.21154/antologihukum.v2i2.1339

Abstract

Distribution of zakat fitrah at the Al-Muhajirin mosque, Mojorejo Village, Kebonsari District, Madiun Regency, evenly distributed to each group of zakat recipients. The committee distributed four mustahik groups: the needy, poor, amil, and fi sabilillah. In distributing zakat fitrah, the committee distributes it evenly with the same amount for each group. The distribution model at the Al-Muhajirin mosque is still equalized for each group, the distribution for the needy, the poor may be exaggerated because it is seen from the daily perspective of the recipient of zakat. There is no set rule, but it will be different for each person according to their circumstances. Based on research that has been carried out at the Al-Muhajirin Mosque, Mojorejo Village, Kebonsari District, Madiun Regency, it can be concluded: the practice of distributing zakat fitrah at the Al-Muhajirin Mosque is only distributed evenly with the same amount for each group. The distribution of zakat fitrah at the Al-Muhajirin mosque is not by Yusuf Al-Qardhawi's theory of distribution because the distribution is still equalized with the same amount, and does not see the needs of each recipient of zakat, ideally, the distribution is in the al-Muhajirin mosque committee determines the four groups who are entitled to receive zakat, in its distribution the committee prioritizes the poor group which is prioritized. We look at the size of the distribution of zakat to these groups in terms of inability from an economic standpoint because each individual has a minimal income, so it is very lacking to meet their daily needs. Pendistribusian zakat fitrah di masjid Al-Muhajirin Desa Mojorejo Kecamatan Kebonsari Kabupaten Madiun mendistribusikan secara merta setiap golongan penerima zakat. Panitia mendistribusikan empat golongan mustahik yaitu golongan fakir, miskin, amil dan fi sabilillah. Dalam pendistribusian zakat fitrah panitia mendistribusikan secara merata dengan jumlah yang sama setiap golongannya. Model pendistribusian di masjid Al-Muhajirin dalam pembagiannya masih di samaratakan setiap golongan individunya, pendistribusian bagi fakir,miskin boleh dilebihkan karena melihat dari segi kesehariannya si penerima zakat. Tidak ada suatu ketentuan yang dipastikan, tapi akan berbeda-beda untuk tiap orang sesuai dengan keadaan mereka. Berdasarkan penelitian yang sudah di lakukan di Masjid Al-Muhajirin Desa Mojorejo Kecamatan Kebonsari Kabupaten Madiun dapat di simpulkan: praktik pendistribusian zakat fitrah di Masjid Al-Muhajirin hanya di distribusikan secara merata dengan jumlah yang sama setiap golongannya. Pendistribusian zakat fitrah di masjid Al-Muhajirin belum sesuai dengan teori distribusi Yusuf Al-Qardhawi, karena dalam pendistribusiannya masih disama ratakan dengan jumlah yang sama, dan tidak melihat kebutuhan dari masing-masing penerima zakat, idealnya pendistribusian yang ada di masjid al-muhajirin panita menetukan empat golongan yang berhak menerima zakat, dalam pendistribusiannya panitia lebih mengutamakan golongan fakir miskin yang di prioritaskan. Ukuran pembagian zakat kepada golongan tersebut kita pandang segi ketidakmampuan dari sisi ekonomi, karena setiap individu memiliki penghasilan yang minim sehingga untuk memenuhi kebutuhan kesehariannya sangat kurang.
Revisiting ‘Iddah: A Critical Analysis of Gender Equality in Indonesian Feminist Islamic Legal Discourse Fuady Abdullah; Nova Anggraini Putri; Youssof Salhein
JURIS (Jurnal Ilmiah Syariah) Vol 22, No 2 (2023)
Publisher : Universitas Islam Negeri Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/juris.v22i2.10320

Abstract

Feminist legal theory highlights the persistence of women's subordination within the prevailing legal framework and emphasizes the importance of legal mechanisms that promote women's emancipation and equality. So far, the discourse of feminist Islamic law in Indonesia has caused more rejection, particularly with the emergence of the Counter Legal Draf-Kompilasi Hukum Islam (CLD-KHI), which is considered contrary to Islamic law, one of which is in the provisions of 'iddah. This study seeks to examine and analyze the demand for gender equality in the 'iddah period as manifested in the CLD-KHI. Using a qualitative research approach emphasizing library-based research on the draft in question and the supporting writings, this study bases its content analysis on the theory of Maqāṣid al-Sharī'ah, with al-Shatibi as the primary source. The results of this study reveal an insufficiency in the justification of the plea for gender equality in the enforcement of 'iddah from the view of Maqāṣid al-Sharī'ah. From the conventional perspective of Islamic law, the principle of gender equality as a maqṣad does not have a solid foundation, so it leads to rejection rather than acceptance. Therefore, to bear fruit, any legislative effort in the field of Islamic law must be carefully shaped by methodologies and ethos derived primarily from its tradition.