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All Journal Jurnal Hukum Pelita Justicia Journal Al-Insaf - Jurnal Ahwal Al Syakhshiyyah
Ahsin, Moh
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Religion Arts Humanities Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Analisis Yuridis Tentang Zakat Bagi Pegawai Negeri Sipil (Kajian dari Perspektif Hukum Islam) Ahsin, Moh; Kuswanto, Kuswanto
Justicia Journal Vol. 13 No. 1 (2024): Maret 2024
Publisher : Fakultas Hukum Universitas Darul Ulum

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32492/jj.v13i1.13103

Abstract

Zakat, infaq and shadaqah (ZIS) are official institutions in Islamic law which relate to the property rights of a person or legal entity which have the value of worship as well as social and humanitarian charities which are useful for the welfare of mankind, maintaining security and socio-economic balance, while improving human and societal development as a whole. In Law Number 38 of 1999 concerning zakat, Article 1 explains that zakat is property that must be set aside by a Muslim or an entity owned by a Muslim in accordance with religious provisions for given to those who are entitled to receive it. Zakat imposed on salaries received by civil servants (PNS) is a type of professional zakat because it is imposed on workers' income due to their profession. As for income that is subject to zakat on the salary received for civil servants (PNS) if it has reached the nisab (the minimum amount of assets to be subject to zakat), namely 2.5% or has fulfilled the time specified according to Islamic law. Even though implementation still experiences problems and obstacles due to a lack of awareness about zakat on salaries received by civil servants (PNS), the government is obliged to collect and manage zakat, infaq and Islamic alms in a professional, honest, trustworthy and transparent manner so that The potential for zakat, infaq and alms (ZIS) which is quite large in society can be explored optimally. By creating and establishing zakat amil institutions (LAZ) in each Department or Government Agency based on the applicable laws regarding zakat management, namely Law Number 38 of 1999, so that it can improve community welfare, especially in the socio-economic field. Utilization of professional zakat proceeds will be better if it is carried out productively and managed professionally, in addition to some of it being for consumptive purposes for mustahik, especially poor and destitute groups.
Maqashid Masa Iddah dan Dampaknya Dalam Psikologi Perempuan Ahsin, Moh; Sholahuddin, Erfan Shofari; Supriatna, Encup; Fahmi, Irfan
JURNAL HUKUM PELITA Vol. 5 No. 2 (2024): Jurnal Hukum Pelita November 2024
Publisher : Direktorat Penelitian dan Pengabdian (DPPM) Universitas Pelita Bangsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37366/jh.v5i2.5217

Abstract

Masa iddah adalah aturan dalam Islam yang mengharuskan wanita menunggu selama jangka waktu tertentu setelah perceraian atau kematian suami. Dalam hukum Indonesia, aturan ini tertuang dalam UUP No. 1 tahun 1974 pasal 11, PP No. 9 tahun 1975 pasal 39, dan Kompilasi Hukum Islam pasal 153-155. Metode yang digunakan dalam penelitian ini adalah yuridis normatif yaitu dengan melaksanakan penelusuran terhadap bahan-bahan pustaka, undang-undang dan literatur lainnya Penelitian ini menggunakan pendekatan kualitatif dengan mengeksplorasi pemahaman perempuan terhadap tujuan masa iddah dari aspek spiritual, emosional, dan sosial. Hasil penelitian menunjukkan bahwa maqashid masa iddah bertujuan untuk melindungi kehormatan perempuan, menjamin kejelasan nasab, dan memberikan waktu untuk pemulihan emosi dan mental. Dampak psikologis dari masa iddah bervariasi tergantung pada dukungan sosial, pemahaman agama, dan konteks sosial-budaya. Penelitian ini menekankan bahwa masa iddah tidak hanya bersifat legal-formal, tetapi juga memiliki pengaruh besar terhadap kesejahteraan psikologis perempuan. Pemahaman menyeluruh dan dukungan sosial yang memadai menjadi penting agar perempuan dapat menjalani masa iddah dengan lebih baik.
Wasiat Dalam Tinjauan Hukum Islam Dan Hukum Adat ahsin, moh
Al-Inṣāf Vol 2 No 1 (2022): Al-Insaf - Jurnal Ahwal Al Syakhshiyyah
Publisher : Prodi Ahwal Al-Syakhsiyyah STAI Imam Syafi'i Cianjur

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61610/ash.v2i1.24

Abstract

This article aims to answer questions about: 1) Is there a difference between testamentary law in Islamic law and customary law?, 2) When will the will be carried out in a review of Islamic law and customary law?, 3) Can a will be withdrawn and when will a testamentary gift be deemed invalid ?. The law of origin rather than a sunnah testament, and sometimes it also becomes mandatory, permissible, makruh, unlawful according to the qarinah that affects it. In general, testamentary grants can be withdrawn either according to Islamic law, custom or BW. This is in line with the nature of a testamentary grant which is a final will. So if the bequest is withdrawn by the donor, it is clear that this is not his last wish. In the legal environment of Islamic law, custom, BW) the withdrawal of the inheritance grant can be carried out in two ways: openly (uitdurkkelijk) and secretly (Stilzwijgend) Keywords: Wills, Islamic Law, HKI, Customary Law
KAJIAN DAN TELAAH KRITIS TAFSIR DAN HADITS TENTANG PERCERAIAN ahsin, moh
Al-Inṣāf Vol 3 No 2 (2024): Al-Insaf - Jurnal Ahwal Al Syakhshiyyah
Publisher : Prodi Ahwal Al-Syakhsiyyah STAI Imam Syafi'i Cianjur

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61610/ash.v3i2.48

Abstract

Divorce is defined as the dissolution of the marital bond between husband and wife by using the word "talak" or its equivalent. In Indonesia, divorce is regulated in Law Number 1 of 1974 concerning Marriage and KHI. In the Qur'an divorce is explained in detail in Surah al-Thalaq. The method used in this research is normative juridical Surat al-Thalaq in general can be classified into several discussions: First, in verse 1 Allah SWT commands husbands who want to divorce their wives to divorce them during a period of chastity and have not been divorced. Allah SWT also calls for calculating the iddah period that his wife must undergo. Then the prohibition for husbands not to expel their wives during the iddah period from their homes or allow them to leave unless there is a clear violation of the law. Secondly, in verse 2, if the wife is nearing the end of the 'iddah period, then reconcile or divorce her in a good way. Then there is an order that in divorce and reconciliation, two witnesses should be present so that there is no dispute in the future.
Co-Authors Irfan Fahmi, Irfan Kuswanto Kuswanto Mukhlas, Oyo Sunaryo Saebani, Beni Ahmad Sholahuddin, Erfan Shofari Supriatna, Encup