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All Journal Jurnal Ilmiah Ar-Risalah: Media Ke-Islaman, Pendidikan, dan Hukum Islam AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam
Wahyuni Nur, Sri Reski
Unknown Affiliation
Religion Humanities Economics, Econometrics & Finance Law, Crime, Criminology & Criminal Justice Mathematics Social Sciences

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HUKUM ZAKAT PERHIASAN EMAS DALAM PERSPEKTIF ISLAM (STUDI KOMPARASI ANTARA MAZHAB HANAFI DAN MAZHAB SYAFI’I) Rosmita, Rosmita; Bakry, Kasman; Wahyuni Nur, Sri Reski; Maryam, Maryam; Yusuf, Yulianti
Ar-Risalah Media Keislaman Pendidikan dan Hukum Islam Vol 22 No 1 (2024): (April 2024)
Publisher : LPPM IAI IBRAHIMY GENTENG BANYUWANGI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.69552/ar-risalah.v22i1.2072

Abstract

This study aims to determine the law of zakat on gold jewelry according to the Ḥanafī and Syāfi'ī schools as well as the similarities and differences between the two schools. To get answers to the above problems, the type of research used is qualitative research in the form of library research focused on manuscript and text studies. The research results found are; First, according to the Ḥanafī school of thought, gold jewelry is obliged to pay zakat based on general and specific arguments regarding the law of gold zakat. Second, the Syafi'i School views that zakat on gold jewelery is not obligatory to pay. Third, the similarity of the views of the Ḥanafī school and the Syāfi'ī school regarding the law of zakat on gold jewelry is their agreement that it is obligatory to pay zakat on gold jewelry worn by men. The two schools of thought also agree that it is obligatory to pay zakat on gold jewelry that is forbidden to be used by women or men. The difference between the two schools of thought is their difference in looking at the gold jewelry, the Hanafi school views it in terms of the basic material of gold jewelry so that the law is the same as gold which is not used as jewelry that must be paid zakat while the Syāfi'ī school views that gold jewelry has already been paid. is no longer judged as mining goods because it has changed its form so that it is the same as goods used to meet human needs so that zakat is not obligatory to be issued.
Optimalisasi Prinsip Lā Ḍarar wa Lā Ḍirār dalam Akad Mudarabah: Studi Kasus Praktik Bisnis Mizuta di Makassar Wahyuni Nur, Sri Reski; Saadal Jannah; Nabilah Al Azizah; Shaimah Azzahar
AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam Vol 4 No 2 (2024): AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/al-khiyar.v4i2.1818

Abstract

The practice of mudarabah is often a topic of debate, particularly when mudarabah financing involves capital contributions from the mudarib. Therefore, it is necessary to find solutions to the issues within the mudarabah contract by applying fiqh principles. This study aims to understand the concept of the mudarabah contract in Islam and its relation to the principle of lā ḍarar wa lā ḍirār. The research questions addressed are: first, how does the concept of the mudarabah contract in Islam relate to the principle of lā ḍarar wa lā ḍirār? Second, how is the principle of lā ḍarar wa lā ḍirār implemented in mudarabah partnerships in Mizuta Makassar?. This research employs a qualitative method with normative and sociological approaches, and it is conducted as field research. The findings reveal: firstly, in the mudarabah contract, the ṣāḥibu al-Māl, as the capital owner, entrusts all their assets to the mudarib, who manages these assets under the condition that the profit is shared according to the initial agreement. In practice, there is often injustice between the parties involved, which necessitates the application of the principle of lā ḍarar wa lā ḍirār to prevent harm. Secondly, in Mizuta Makassar, the principle of lā ḍarar wa lā ḍirār is implemented through the establishment of a clear contract from the outset, transparency in reporting, and regular evaluation meetings. To date, this approach has successfully prevented disputes within the partnership. The implications of this study are expected to serve as a reference for other researchers in similar studies and to further develop research in this field.
Optimalisasi Prinsip Lā Ḍarar wa Lā Ḍirār dalam Akad Mudarabah: Studi Kasus Praktik Bisnis Mizuta di Makassar Wahyuni Nur, Sri Reski; Saadal Jannah; Nabilah Al Azizah; Shaimah Azzahar
AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam Vol. 4 No. 2 (2024): AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar, IndonesiaInstitut Agama Islam STIBA Makassar, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/al-khiyar.v4i2.1818

Abstract

The practice of mudarabah is often a topic of debate, particularly when mudarabah financing involves capital contributions from the mudarib. Therefore, it is necessary to find solutions to the issues within the mudarabah contract by applying fiqh principles. This study aims to understand the concept of the mudarabah contract in Islam and its relation to the principle of lā ḍarar wa lā ḍirār. The research questions addressed are: first, how does the concept of the mudarabah contract in Islam relate to the principle of lā ḍarar wa lā ḍirār? Second, how is the principle of lā ḍarar wa lā ḍirār implemented in mudarabah partnerships in Mizuta Makassar?. This research employs a qualitative method with normative and sociological approaches, and it is conducted as field research. The findings reveal: firstly, in the mudarabah contract, the ṣāḥibu al-Māl, as the capital owner, entrusts all their assets to the mudarib, who manages these assets under the condition that the profit is shared according to the initial agreement. In practice, there is often injustice between the parties involved, which necessitates the application of the principle of lā ḍarar wa lā ḍirār to prevent harm. Secondly, in Mizuta Makassar, the principle of lā ḍarar wa lā ḍirār is implemented through the establishment of a clear contract from the outset, transparency in reporting, and regular evaluation meetings. To date, this approach has successfully prevented disputes within the partnership. The implications of this study are expected to serve as a reference for other researchers in similar studies and to further develop research in this field.
Co-Authors Kasman Bakry Kasman Bakry Maryam Maryam Nabilah Al Azizah Rosmita Rosmita, Rosmita Saadal Jannah Shaimah Azzahar Yusuf, Yulianti