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<![CDATA[PENGEMBANGAN KURIKULUM PRODI AL-AHWAL AL-SYAKHSHIYYAH KE ARAH KOMPETENSI SYARIAH DAN KEBUTUHAN MASYARAKAT ]]>
<![CDATA[Sabiq,dkk, Fairuz]]>
<![CDATA[ Kodifikasia Vol 6, No 1 (2012) ]]>
Publisher : <![CDATA[IAIN PONOROGO ]]>
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DOI: 10.21154/kodifikasia.v6i1.764
<![CDATA[Tulisan ini membahas Pengembangan Kurikulum Program Studi al-Ahwal al-Syakhshiyyah Jurusan Syari?ah Fakultas Syari?ah dan Ekonomi Islam Institut Agama Islam Negeri (IAIN) Surakarta ke Arah Kompetensi Syari?ah dan kebutuhan masyarakat dengan meng analisis pengembangan kurikulum Program Studi al-Ahwal al-Syakhshiyyah. Model pengem bangan kurikulum yang dibutuhkan program studi al-Ahwal alSyakhshiyyah adalah pengembangan kurikulum yang berbasis kompetensi syariah. Saat ini, kurikulum dalam program studi ini ada yang mendukung ke arah kompetensi syari?ah dan kebutuhan masyarakat, tetapi ada juga kurikulum yang terdiri dari sebaran mata kuliah dan praktikum yang sama sekali tidak mendukung dua tuntutan tersebut. Kurikulum yang tidak mendukung hanya berupa ilmu pengetahuan bagi mahasiswa secara umum, bukan untuk mahasiswa program studi ini, misalnya mata kuliah Ilmu Alamiah Dasar. Seharusnya sebaran mata kuliah dan praktikum yang mendukung kompetensi syariah dan kebutuhan masyarakat harus diperkuat kembali dan ditambahkan sesuai visi dan misi program studi, serta mengurangi mata kuliah dan praktikum yang kurang mendukung kompetensi syariah dan kebutuhan masyarakat. Misal nya, memperkuat mata kuliah perkawinan atau keperdataan Islam dengan bobot sks yang lebih, dosen yang kompeten, serta praktikum yang bersifat reguler bukan simultan.]]>
<![CDATA[PENDAMPINGAN GEMARI DAN REDARKUM MELALUI DISEMINASI “STOP PERNIKAHAN DINI†]]>
<![CDATA[hadiningrum, Lila]]>;
<![CDATA[Zuhroh, Diana]]>;
<![CDATA[Sabiq, Fairuz]]>
<![CDATA[ Jurnal Abdimas Adpi Sosial dan Humaniora Vol. 2 No. 3 (2021): Jurnal Abdimas ADPI Sosial dan Humaniora ]]>
Publisher : <![CDATA[Asosiasi Dosen PkM Indonesia ]]>
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DOI: 10.47841/jsoshum.v2i3.231
<![CDATA[ABSTRACT Indonesia is faced with increasing cases of early marriage globally. It is necessary to socialize the minimum age limit and the maturity of the marriage age as an insight to the community and awareness to teenagers so that in planning a family by considering various aspects related to married life. This study raises the priority issues used related to the lack of literacy related to the Marriage Age Limit in Pucang Miliran Village, Tulung, Klaten. Assistance for gemari and redarkum through the dissemination of "stop early marriage" is a priority for bottom-up programs that promote public and youth awareness. The model used in this mentoring is community participation (especially parents and youth). Lectures and discussions are used as methods in the implementation of mentoring through dissemination activities and efforts that can be made by teenagers to prevent early marriage. In this assistance, it becomes a community-based program that aims to prevent child marriage with activities in the program including increasing awareness of adolescents and the community, peer educators, hearings through the media, and collaboration. The need for follow-up activities in collaboration with non-formal and formal institutions in maturing the age of marriage and productive training for adolescents. Keywords: mentoring, dissemination, marriage age limit ABSTRAK Indonesia dihadapkan pada kasus pernikahan dini secara global terus meningkat. Untuk kemaslahatan berumah tangga diperlukan sosialisasi batas usia minimal dan pendewasaan usia perkawinan sebagai wawasan kepada masyarakat dan kesadaran kepada remaja agar dalam merencanakan keluarga dengan mempertimbangkan berbagai aspek yang berkaitan dengan kehidupan berumah tangga. Kajian ini mengangkat isu prioritas yang digunakan terkait kurangnya literasi terkait Batas Usia Nikah di Desa Pucang Miliran, Tulung, Klaten. Pendampingan gemari (gerakan masyarakat peduli) dan redarkum (remaja sadar hukum) melalui diseminasi “stop pernikahan dini†menjadi prioritas bottom up program yang mengusung kesadaran masyarakat dan remaja. Model yang digunakan dalam pendampingan ini adalah partisipatif masyarakat (khususnya orang tua dan remaja). Ceramah dan diskusi digunakan sebagai metode dalam pelaksanaan pendampingan melalui kegiatan diseminasi dan upaya-upaya yang dapat dilakukan remaja untuk mencegah pernikahan dini. Dalam pendampingan ini menjadi community-based programme yang bertujuan untuk mencegah pernikahan usia anak dengan kegiatan-kegiatan yang ada dalam program meliputi peningkatan kesadaran remaja dan masyarakat, peer educators, dengar pendapat melalui media, dan kerja sama dengan berbagai pihak. Perlunya kegiatan follow up dalam kerjasama dengan lembaga non formal dan formal dalam pendewasaan usia pernikahan serta pelatihan produktif untuk remaja. Kata Kunci: pendampingan, diseminasi, batas usia nikah]]>
<![CDATA[PENGEMBANGAN KURIKULUM PRODI AL-AHWAL AL-SYAKHSHIYYAH KE ARAH KOMPETENSI SYARIAH DAN KEBUTUHAN MASYARAKAT ]]>
<![CDATA[Sabiq,dkk, Fairuz]]>
<![CDATA[ Kodifikasia: Jurnal Penelitian Islam Vol 6, No 1 (2012) ]]>
Publisher : <![CDATA[IAIN PONOROGO ]]>
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DOI: 10.21154/kodifikasia.v6i1.764
<![CDATA[Tulisan ini membahas Pengembangan Kurikulum Program Studi al-Ahwal al-Syakhshiyyah Jurusan Syari’ah Fakultas Syari’ah dan Ekonomi Islam Institut Agama Islam Negeri (IAIN) Surakarta ke Arah Kompetensi Syari’ah dan kebutuhan masyarakat dengan meng analisis pengembangan kurikulum Program Studi al-Ahwal al-Syakhshiyyah. Model pengem bangan kurikulum yang dibutuhkan program studi al-Ahwal alSyakhshiyyah adalah pengembangan kurikulum yang berbasis kompetensi syariah. Saat ini, kurikulum dalam program studi ini ada yang mendukung ke arah kompetensi syari’ah dan kebutuhan masyarakat, tetapi ada juga kurikulum yang terdiri dari sebaran mata kuliah dan praktikum yang sama sekali tidak mendukung dua tuntutan tersebut. Kurikulum yang tidak mendukung hanya berupa ilmu pengetahuan bagi mahasiswa secara umum, bukan untuk mahasiswa program studi ini, misalnya mata kuliah Ilmu Alamiah Dasar. Seharusnya sebaran mata kuliah dan praktikum yang mendukung kompetensi syariah dan kebutuhan masyarakat harus diperkuat kembali dan ditambahkan sesuai visi dan misi program studi, serta mengurangi mata kuliah dan praktikum yang kurang mendukung kompetensi syariah dan kebutuhan masyarakat. Misal nya, memperkuat mata kuliah perkawinan atau keperdataan Islam dengan bobot sks yang lebih, dosen yang kompeten, serta praktikum yang bersifat reguler bukan simultan.]]>
<![CDATA[The Syncretization of Sunan Kalijaga Teachings: A Structuralism Study In Determining Qibla Direction of Demak Great Mosque ]]>
<![CDATA[Fairuz Sabiq]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 6, No 2 (2021): Bridging the Gap between Islamic Thought and Islamic Studies in Post-Pandemic Er ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v6i2.6341
<![CDATA[The history of the spread of Islam in Java was carried out by the sunans or known as walisongo. They spread and develop Islam with various methods and without violence, so that Islam can be accepted by the community and become the religion of the majority of the Javanese population. One of the walisongo who taught and developed Islam in Java with the method of syncretization or acculturation between culture and Islam religion was Sunan Kalijaga. The syncretization of Sunan Kalijaga’s teachings is a propaganda medium that has succeeded in attracting people to adhere to Islam. Sunan Kalijaga built a mosque that combines Islamic culture and teachings. He also determined the qibla direction of the Great Mosque of Demak by combining Islamic teachings with Javanese culture. Sunan Kalijaga’s determination of the Qibla direction is by raising the right hand holding the Ka’ba (symbol) and the left hand (silent) holding the mustoko of the Demak mosque. If studied from Levi-Strauss Structuralism, it will be clearly seen the true meaning or message of the syncretization of Sunan Kalijaga’s teachings of the Qibla direction. One of the meanings or messages is that the determination of the Qibla direction can be done with the medium of the shadows of the Sun. Currently, this method is known as ras}dulqiblah.]]>
<![CDATA[The Qibla Direction of the Great Mosque Inherited from the Islamic Kingdom in Java: Myth and Astronomy Perspective ]]>
<![CDATA[Fairuz Sabiq]]>
<![CDATA[ ADDIN Vol 13, No 1 (2019): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v13i1.5727
<![CDATA[The determination of the direction of the qibla at the Great Mosque that was inherited from the Islamic Kingdom of Java had executed by waliyullah. Through the folklore and history of the Land of Java or known as a Babad, those stories explained that waliyullah was the person who determining direction of Qibla by raising his right-hand and holding Masjidil Haram in Makkah. On the other hand, he was holding mustoko of the mosque. A line between his right and left-hand as a line of direction of the mosque’s Qibla. This kind of story was widespread in society as a myth. This myth was related to karomah (divine distinction) of waliyullah. Therefore, Qibla of the mosque could not be changeabled, eventhough, the qibla direction of Great Mosque is not unidirectional with direction of Masjidil Haram. People’s opinions said that Qibla direction of the mosque is right according to jihatul Ka’bah. This research is integrated with myth and astronomy. The results of this research are different from formerly perspectives. Firstly, ulama received the result of myth but they were not catching messages of the myth. Ulama were only understood of the explicit meanings of the myth but they were not understand of the implicit meanings of the myth. Secondly, Sunan Kalijaga had determined direction Qibla of the Mosque with his knowledge about falak, he was not doing it by only his karomah (divine distinction). Thirdly, the direction of the Qibla at the Great Mosque that was inherited from the Islamic Kingdom of Java was determined its Qibla direction by using ‘ainul Ka’bah method and not only by using jihatul Ka’bah method. The last, Java society has a feodalistic character.]]>
<![CDATA[Pendampingan Gemari dan Redarkum Melalui Diseminasi “Stop Pernikahan Dini” ]]>
<![CDATA[Lila Pangestu Hadiningrum]]>;
<![CDATA[Diana Zuhroh]]>;
<![CDATA[Fairuz Sabiq]]>
<![CDATA[ Jurnal Abdimas Adpi Sosial dan Humaniora Vol. 2 No. 3 (2021): Jurnal Abdimas ADPI Sosial dan Humaniora ]]>
Publisher : <![CDATA[Asosiasi Dosen Pengabdian kepada Masyarakat Indonesia ]]>
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DOI: 10.47841/jsoshum.v2i3.148
<![CDATA[Indonesia is faced with increasing cases of early marriage globally. It is necessary to socialize the minimum age limit and the maturity of the marriage age as an insight to the community and awareness to teenagers so that in planning a family by considering various aspects related to married life. This study raises the priority issues used related to the lack of literacy related to the Marriage Age Limit in Pucang Miliran Village, Tulung, Klaten. Assistance for gemari and redarkum through the dissemination of "stop early marriage" is a priority for bottom-up programs that promote public and youth awareness. The model used in this mentoring is community participation (especially parents and youth). Lectures and discussions are used as methods in the implementation of mentoring through dissemination activities and efforts that can be made by teenagers to prevent early marriage. In this assistance, it becomes a community-based program that aims to prevent child marriage with activities in the program including increasing awareness of adolescents and the community, peer educators, hearings through the media, and collaboration. The need for follow-up activities in collaboration with non-formal and formal institutions in maturing the age of marriage and productive training for adolescents.]]>
<![CDATA[Implementasi Strategi Funneling untuk Iklan Lembaga Amil Zakat di Facebook ]]>
<![CDATA[Sholikul Isnaini]]>;
<![CDATA[Muh. Nashirudin]]>;
<![CDATA[Fairuz Sabiq]]>
<![CDATA[ Management of Zakat and Waqf Journal (MAZAWA) Vol. 4 No. 1 (2022): Management of Zakat and Waqf Journal (MAZAWA) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Sunan Ampel ]]>
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DOI: 10.15642/mzw.2022.4.1.1-24
<![CDATA[Amil zakat fundraising institutions have a challenge because the law in Indonesia adheres to a voluntary system that cannot force prospective muzakki to pay zakat. On the other hand, society continues to question the high gap between the potential of zakat and the realization of its collection. It means zakat amil has to be more creative in developing marketing strategies. As an institution that operates both b-to-b and retail at once, amil zakat institutions should be able to take advantage of advertisements in online media such as Facebook. Funneling is very effective in conventional business. Unfortunately, it has not been used in many amil zakat institutions promptly. Based on data obtained, boosted posts with sponsored ads are hard selling or education about ziswaf services without collecting a database of prospective muzakki. This study is a qualitative study aimed at describing how the funneling strategy is applied to the products and services of the amil zakat. Although the ad sample was taken from Facebook, the ad flow design offered applied to other advertising media. The advertising flow was not trial as in the RND research. This design was used to strengthen the explanation regarding the application of funneling in zakat institutions. The results showed that the zakat amil must prepare a lead magnet to attract the attention of prospective muzakki to join the database management available. After prospective muzakki are in the database, zakat amil can follow up with them with various offers and education about zakat products and services and other ziswaf products.]]>
<![CDATA[Peran Pasar Modal Syariah terhadap Laju Pertumbuhan Ekonomi Indonesia ]]>
<![CDATA[Aidilla Putri Hapsari]]>;
<![CDATA[Fairuz Sabiq]]>;
<![CDATA[Muh Nashirudin]]>
<![CDATA[ Jurnal Pendidikan Tambusai Vol. 7 No. 1 (2023): April 2023 ]]>
Publisher : <![CDATA[LPPM Universitas Pahlawan Tuanku Tambusai, Riau, Indonesia ]]>
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<![CDATA[Kegiatan pembiayaan dan investasi keuangan dari aspek syariah pada prinsipnya adalah kegiatan yang dilakukan oleh investor terhadap pemilik usaha. Tujuannya yaitu memberdayakan pemilik usaha dalam melakukan kegiatan usahanya dan investor berharap untuk memperoleh manfaat tertentu. Pasar modal syariah adalah pasar modal yang seluruh mekanisme kegiatannya, terutama mengenai emiten, jenis efek yang diperdagangkan dan mekanisme perdagangannya telah sesuai dengan prinsip-prinsip syariah. Adapun yang dimaksud efek syariah adalah efek sebagaimana dimaksud dalam peraturan perundang-undangan di bidang pasar modal yang akad, pengelolaan perusahaan, dan cara penerbitannya memenuhi prinsip-prinsip syariah yang didasarkan syariah ajaran Islam, penetapannya dilakukan oleh DSN-MUI melalui fatwa. Dan mengetahui bagaimana laju dan pertumbuhan ekonomi indonesia pada pasar modal syariah.]]>
<![CDATA[IMPLEMENTASI PERMA NOMOR 5 TAHUN 2016 TENTANG SERTIFIKASI HAKIM EKONOMI SYARIAH TERHADAP PENANGANAN PERKARA DI PENGADILAN AGAMA SUKOHARJO ]]>
<![CDATA[Khaidar Rohman]]>;
<![CDATA[Sutrisno]]>;
<![CDATA[Zaidah nur rosidah]]>;
<![CDATA[Fairuz Sabiq]]>
<![CDATA[ El-Iqthisadi Volume 5 Nomor 1 Juni 2023 ]]>
Publisher : <![CDATA[Jurusan Hukum Ekonomi Syariah Fakultas Syariah dan Hukum Uin Alauddin Makassar ]]>
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DOI: 10.24252/el-iqthisady.vi.35621
<![CDATA[Abstract Tulisan ini mengkaji Peraturan Mahkamah Agung Nomor 5 Tahun 2019 tentang Sertifikasi Hakim Ekonomi Syariah, ditegaskan bahwa masalah Ekonomi Syariah sebagai bentuk kewenangan mutlak Pengadilan Agama guna penyelesaian permasalahan atau perkara sengketa perekonomian Syariah. Keberadaan peraturan ini semakin meyakinkan masyarakat bahwa pengadilan agama memiliki kerangka hukum dan bahwasanya hakim pengadilan agama memiliki yurisdiksi khusus atas kasus ekonomi syariah. Dengan adanya peraturan tersebut, bertujuan agar tercipta efektifitas dalam meningkatkan penanganan masalah ekonomi syariah di lingkungan peradilan agama guna memenuhi rasa keadilan untuk seluruh pihak dengan mengalami perkara. Kata Kunci : Ekonomi syariah, Hakim, Keadilan. Abstract This paper examines Supreme Court Regulation Number 5 of 2019 concerning Certification of Sharia Economic Judges, emphasizing that Sharia Economic issues are a form of absolute authority of the Religious Courts to resolve Sharia economic problems or dispute cases. The existence of this regulation further convinces the public that the religious courts have a legal framework and that religious court judges have special jurisdiction over sharia economic cases. With this regulation, it aims to create effectiveness in improving the handling of sharia economic problems in the religious court environment in order to fulfill a sense of justice for all parties who experience cases. Keywords: Islamic economics, judges, justice.]]>
<![CDATA[Zakat dan Transformasi Digital: Tantangan dan Peluang Pengelolaan Zakat Era Modern Berdasarkan Perspektif Hukum Syariah ]]>
<![CDATA[Sujantoko, Gatot]]>;
<![CDATA[Nashirudin, Muh.]]>;
<![CDATA[Sabig, Fairuz]]>
<![CDATA[ Jurnal Hukum Ekonomi Syariah Vol 8, No 1 (2024): Juni 2024 ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Makassar ]]>
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DOI: 10.26618/j-hes.v8i1.11217
<![CDATA[Digital transformation has an impact on various aspects of human life, including the way humans connect with God and fulfill their responsibilities as servants. For example, digital transformation is also bringing changes to conventional zakat mechanisms towards zakat that is integrated with internet and digital technology. This research aimed to explore the mechanism of zakat in the digital transformation era, the opportunities that arise, and the challenges that must be faced. This study used a qualitative approach, with data obtained from various literature studies. The results of the study showed that digital zakat has a unique mechanism that distinguishes it from conventional zakat management, including: 1) efficiency of the target selection system; 2) accessibility and convenience; 3) transparency and accountability; 4) efficient distribution and scale expansion; 5) ethical considerations; 6) individual interactivity and community involvement. In addition to individual interactivity and community involvement, the entire mechanism has complied with and is in accordance with Islamic law. Opportunities from the implementation of digital zakat are related to efficiency, the broader impact of zakat, and increased awareness and compliance of zakat payers. However, there are also challenges that must be faced related to institutional challenges, interpersonal challenges, security and privacy challenges, and regulatory challenges.Islamic law; digital transformation; digital zakat; zakat management.]]>
