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ABORSI DALAM PANDANGAN HUKUM ISLAM KAITANNYA DENGAN DIBOLEHKANNYA MENURUT PP NOMOR 61 TAHUN 2014 TENTANG REPRODUKSI Nofiardi, Nofiardi
Alhurriyah Vol 16, No 2 (2015): Juli - Desember 2015
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

A fetus life in Islamic law is an honorable life and it is prohibited to do the persecution to the fetus, even if it is done by the parents, including by the mother who conceives him in hard and rough situations. Therefore it is very interesting to discuss about abortion in Islamic law point of view in relation to Government Regulation No. 61/2014 About reproduction, either the abortion is done before or after blowing the spirit.

Penerapan nilai toleransi antar budaya dalam pelaksanaan hukum kewarisan Islam pada masyarakat perbatasan di Rao Pasaman Sumatera Barat Nofiardi Nofiardi; Syafwan Rozi
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 17, No 1 (2017)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v17i1.85-112

The Rao community on the border of West Sumatra inhabited by ethnic Minangkabau and ethnicMandailing is a plural society that embraces two kinship systems. The patrilineal, the matrilineal, and theparent. But in the process of their interaction for decades there has been interaction through culturaltolerance in the kinship system. Here the birth of a parental kinship and familial system is the mostdominant character in this multi ethnic Rao region as a new kinship system built in their social interactionprocess for hundreds of years. This system also affects the inheritance division system in theirinteractions. As for the inheritance distribution system, indigenous peoples of the border, especially theRao area, have applied several types of inheritance distribution: First, Rao customary people use the newcustomary law of parental system which combines two customs as the first spear in determininginheritance. Second, they use Islamic law, because the Minangkabau and Mandailing are Moslems, so theyuse Islamic law in the inheritance. Third, they use national law, because if customary law and Islamic lawdo not want to be used then they use national law. These three systems are all intercultural toleranceamid differences in their customary system between Minangkabau adat matrineal system and Mandailingcustom patrineal system.

Perkawinan dan Baganyi di Minangkabau: Analisis Sosiologis Kultural dalam Penyelesaian Perselisihan Nofiardi Nofiardi
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 13 No. 1 (2018)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v13i1.1613

Perkawinan menurut adat Minang merupakan masalah bersama, hal ini terlihat ketika proses mencari jodoh, penjajakan pertama, peminangan, dan sampai pelaksanaan pesta. Setelah akad nikah, suami dijemput secara adat untuk tinggal di rumah isterinya, meskipun ia bukan orang Minang. Konsekuensi seperti ini, suami ibarat abu di atas tunggul yang mudah terbang ketika angin kencang datang. Ketika terjadi perselisihan dan pertengkaran yang sulit dicarikan jalan keluar dengan isterinya, maka kemungkinan ia meninggalkan isterinya yang disebut dengan baganyi, dan bila tidak diselesaikan bisa berujung kepada perceraian. Tidak jelasnya status isteri (digantung tidak bertali), kurangnya perhatian terhadap anak, nikah sirri dan isbat nikah merupakan dampak dari baganyi. Idealnya masalah seperti ini tidak terjadi jika fungsi keluarga besar, khususnya ninik-mamak ikut membantu mencarikan solusi, jangan hanya dalam pelaksanaan perkawinan saja yang menjadi urusan bersama, suami baganyi yang bisa berujung kepada perceraian juga menjadi urusan bersama sehingga perceraian tidak terjadi. (Marriage in Minangkabau traditional culture is a substantial way that involved many family members. It can be shown from the undergoing processes; finding the match mate, first family meeting, proposing, till to having the wedding. After the vow, the groom is picked up officially with cultural way to stay in bride’s house even if he is not a Minang poeple. This consequence makes the bride like “abu di ateh tungku” (“ash on stove”; it means, easy to be removed whenever the air comes). Furthermore, if the house in a clash and hard to be solved, it allows him to leave his wife without any divorce statement, that calls baganyi. This way causes new problems like ignoring the kids and secret marriage. This problem is not supposed to be happened if the family, especially ninik mamak has a role not only in the beginning of marriage, but also in helping to solve the household problems when it comes. Therefore, with the full role of ninik mamak in Minangkabau marriage culture not only to unite, but also to keep it together and drive away the obstacles.)

SISTEM EKONOMI SYARIAH DALAM BINGKAI FIQH MUAMALAH MENGHADAPI TANTANGAN MASYARAKAT EKONOMI ASEAN Nofiardi Nofiardi
Alhurriyah Vol 1, No 1 (2016): Januari - Juni 2016
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

According to some economists, especially Muslim economists, the current world community has experienced saturation with the capitalism and socialism economic system . In addition, by developing both the economic system, the world is increasingly irregular, which in turn gave birth to the countries that are increasingly rich on one side and the countries getting poorer on the other side. By looking at these facts, the new idea that offers the Islamic doctrine of the economy as an economic system appears. Even Jacquen Austry, a French economist says that the way to grow the economy is not limited to the two mazhab that have been recognized; capitalism and socialism, rather than that, there is a third stronger economy mazhab, (so called) Islamic economics. He argues that the Islamic economic system will rule the world someday because this is a perfect composition of life. On the other hand, the most important issue (emergency) in public life is "muamalah" governing the relationship between the individual and the community in economic activity. Even the scholars agree on the absoluteness of Muslims in understanding and know the sharia economic laws.

UNDANG-UNDANG NOMOR 23 TAHUN 2004 TENTANG KDRT DALAM PERSPEKTIF PEMIKIRAN HUKUM ISLAM KLASIK DAN MODERN Nofiardi Nofiardi
Alhurriyah Vol 1, No 2 (2016): Juli - Desember 2016
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Domestic violence known as KDRT is a common phenomenon in society. As an effort to prevent domestic violence from happening, the government passed a law aimed at preventing all forms of domestic violence. The ratification of Law Number 23 of 2004 regarding the abolition of domestic violence can be regarded as a success of women activists in Indonesia in a long-term effort to eradicate women from gender-based violence. However, in reality in the field it was found that many people thought that domestic violence was justified in Islam because of their understanding of some texts that were born to allow domestic violence such as beating a nusyuz wife. Therefore a more detailed description of how Islam's view of domestic violence is actually needed.

Pemberian Sanksi Pidana Terhadap Penolakan Vaksinasi Covid-19 Perspektif Maqashid Asy-Syari’ah Ismail Ismail; Busyro Busyro; Nofiardi Nofiardi; Fajrul Wadi; Hamdani Hamdani
Al-Mashlahah: Jurnal Hukum Islam dan Pranata Sosial Vol 10, No 01 (2022): Al-Mashlahah: Jurnal Hukum Islam dan Pranata Sosial Islam
Publisher : Sekolah Tinggi Agama Islam Al Hidayah Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30868/am.v10i01.2263

Covid-19 telah menghebohkan dunia, virus yang pertama muncul di Wuhan Cina tahun 2019 ini telah meluluhlantakkan tatanan kehidupan, baik itu di bidang ekonomi, bisnis, hukum, politik, keamanan, sosial kemasyarakatan, dan keagamaan ikut terkena imbasnya. Hal ini disebabkan karena virus ini mudah menular dan mematikan. Untuk mengatasi permasalahan ini pemerintah menggerakkan program vaksinasi Covid-19 secara serius antara lain dengan menggratiskan biaya vaksinasi ini. Namun demikian, masih banyak masyarakat yang tidak mau mengikuti program ini, dengan beragam alasan. Sehingga, pemerintah kemudian memberlakukan sanksi pidana bagi penolaknya. Pemberian sanksi ini rupanya melahirkan pro dan kontra pula di tengah-tengah masyarakat tak terkecuali kalangan ahli hukum, ulama, dan penggiat HAM. Tujuan dari penelitian ini adalah untuk mengetahui kelayakan pemberian sanksi pidana terhadap penolakan vaksinasi Covid-19 dan tingkat hukuman pidana yang diberikan menurut perspektif maqashid asy-syarih. Penelitian ini merupakan penelitian normatif analisis yang berbentuk library research. Metode yang digunakan adalah metode analisa isi (content analysis) dengan teknik deskriptif dan komparatif. Hasil penelitian mengungkap bahwa pemberian sanksi pindana terhadap penolakan vaksinasi Covid-19 sesuai dengan maqashid asy-syariah terutama dalam hal pemeliharaan jiwa. Sedangkan tingkat sanksi pidana yang diberikan tergolong kepada pidana ta’zir yang berat ringannya hukuman diteantukan oleh penguasa.

SISTEM EKONOMI SYARIAH DALAM BINGKAI FIQH MUAMALAH MENGHADAPI TANTANGAN MASYARAKAT EKONOMI ASEAN Nofiardi Nofiardi
Alhurriyah Vol 1, No 1 (2016): Januari - Juni 2016
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

According to some economists, especially Muslim economists, the current world community has experienced saturation with the capitalism and socialism economic system . In addition, by developing both the economic system, the world is increasingly irregular, which in turn gave birth to the countries that are increasingly rich on one side and the countries getting poorer on the other side. By looking at these facts, the new idea that offers the Islamic doctrine of the economy as an economic system appears. Even Jacquen Austry, a French economist says that the way to grow the economy is not limited to the two mazhab that have been recognized; capitalism and socialism, rather than that, there is a third stronger economy mazhab, (so called) Islamic economics. He argues that the Islamic economic system will rule the world someday because this is a perfect composition of life. On the other hand, the most important issue (emergency) in public life is "muamalah" governing the relationship between the individual and the community in economic activity. Even the scholars agree on the absoluteness of Muslims in understanding and know the sharia economic laws.

UNDANG-UNDANG NOMOR 23 TAHUN 2004 TENTANG KDRT DALAM PERSPEKTIF PEMIKIRAN HUKUM ISLAM KLASIK DAN MODERN Nofiardi Nofiardi
Alhurriyah Vol 1, No 2 (2016): Juli - Desember 2016
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Domestic violence known as KDRT is a common phenomenon in society. As an effort to prevent domestic violence from happening, the government passed a law aimed at preventing all forms of domestic violence. The ratification of Law Number 23 of 2004 regarding the abolition of domestic violence can be regarded as a success of women activists in Indonesia in a long-term effort to eradicate women from gender-based violence. However, in reality in the field it was found that many people thought that domestic violence was justified in Islam because of their understanding of some texts that were born to allow domestic violence such as beating a nusyuz wife. Therefore a more detailed description of how Islam's view of domestic violence is actually needed.

The Impact of Using E-Wallets for the Ease of Muslim Consumers Transacting Maqashid Sharia Approach Fakhry Emil Habib; Nofiardi Nofiardi
EKONOMIKA SYARIAH : Journal of Economic Studies Vol 7, No 1 (2023): June 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/es.v7i1.6401

This study aims to examine the impact of using e-wallets for the convenience of Muslim consumers transacting through the maqashidÂ Â sharia Â approach. The type of research carried out is library research using a qualitative approach, and the data sources in this study consist of primary, secondary, and tertiary data sources. The data collection technique used in this study is a literature search. The data obtained will be analyzed qualitatively and descriptively. The results of the study found that transactions using the e-wallet feature are in line with the concept of maqashidÂ Â syariah Â in Islamic law, meaning that essentially the use of this feature is in line with the purpose of Islamic law mandated at the level of Hajjyah, which is to provide ease of transaction for Muslim consumers where this form of transaction is inevitable because of its mass use in society. The use of this feature is important to be used in order to maintain property / malls which in the study of maqashidÂ Â syariah Â is one of the dharuriyah al-khamsah that must be maintained.Â Penelitian ini ditujukan untuk meneliti dampak penggunaan e-wallet bagi kemudahan konsumen muslim bertransaksi melalui pendekatanb maqashidÂ Â syariah . Jenis penelitian yang dilaksanakan jenis penelitian kepustakaan (library research) dengan menggunakan pendekatan kualitatif di mana sumber data dalam penelitian ini terdiri dari sumber data primer, sekunder dan tersier. Teknik pengumpulan data yang digunakan dalam penelitian ini adalah dengan cara melakukan penelusuran pustaka. Data yang diperoleh akan dianalisis secara kualitatif dan diuraikan secara deskriptif. Hasil penelitian menemukan bahwa transaksi dengan menggunakan fitur e-wallet ini sejalan dengan konsep maqashidÂ Â syariah Â dalam hukum Islam, artinya secara esensi penggunaan fitur ini sejalan dengan tujuan hukum Islam disyariatkan pada tataran hajiyah yaitu memberi kemudahan bertransaksi bagi konsumen muslim di mana bentuk transaksi ini memang tidak dapat dihindarkan lagi karena penggunaannya yang begitu massal dalam masyarakat. Adapun penggunaan fitur ini penting untuk digunakan dalam rangka memelihara harta/mal yang dalam kajian maqashidÂ Â syariah Â termasuk salah satu dari dharuriyah al-khamsah yang mesti dipelihara

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