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All Journal Legitima: Jurnal Hukum Keluarga Islam Saqifah: Jurnal Hukum Ekonomi Syariah Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan
Ahmad Rezy Meidina
Sekolah Tinggi Agama Islam Al-Hikmah 2 Brebes
Religion Law, Crime, Criminology & Criminal Justice Social Sciences

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From Theology to Social Action: How Islamic Community Organization Conceptualize Islamic Philanthropy Ahmad Rezy Meidina; Syaibani Ihza Ibrahim; Imam Sibawaih; Yudhi Hadiamsyah
Saqifah: Jurnal Hukum Ekonomi Syariah Vol 10, No 2 (2025): SAQIFAH: JURNAL HUKUM EKONOMI SYARIAH
Publisher : Saqifah: Jurnal Hukum Ekonomi Syariah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/sqf.v10i2.915

Abstract

This article examines the concept of Islamic philanthropy from the perspective of Nahdlatul Ulama and Muhammadiyah, based on the shift in the meaning of philanthropy compared to the classical understanding. Experts emphasize that philanthropy is a fundamental element in Islamic teachings, as seen in its various forms such as zakat one of the five pillars of Islam as well as infaq, sadaqah, and waqf. Therefore, philanthropy has a strategic position in the lives of Muslims. Although the meaning of philanthropy in the context of modern society has changed, the substance of philanthropy as an act of giving and spreading benefits remains unchanged. Islam plays a central role in building civilization, both through the spread of religion, the dissemination of knowledge, and the development of educational and social welfare institutions. Mosques as centers of da'wah (proselytizing) are one tangible manifestation of philanthropy, as exemplified by the Prophet Muhammad who established mosques as a means of spreading Islam. Similarly, educational institutions that function as centers for the transmission of knowledge also grew out of the practice of philanthropy, and it was through these institutions that the intellectual development of Islam took place. This article aims to provide the public with an understanding of the changing meaning of Islamic philanthropy by examining the views of Nahdlatul Ulama and Muhammadiyah as primary data. The analysis was conducted using the theory of Islamic legal change and a normative approach, with the aim of revealing the values of truth in the practice of Islamic philanthropy in society so that they can continue to be actualized in the future. 
Usia perkawinan dalam perspektif fiqh: Analisis maqāṣid al-syarī’ah atas kekosongan batas usia dalam literatur klasik dan relevansinya di era modern Munifah Munifah; Mufrod Teguh Mulyo; Ahmad Rezy Meidina
Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan
Publisher : Universitas Islam KH. Achmad Muzakki Syah Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53515/alqodiri.v24i1.14

Abstract

Penetapan usia minimum perkawinan merupakan isu penting dalam hukum keluarga Islam kontemporer karena berkaitan erat dengan perlindungan hak anak, hak perempuan, serta tujuan kemaslahatan hukum. Penelitian ini bertujuan untuk menganalisis konsep usia perkawinan dalam perspektif fiqh klasik Sunni serta menelaah relevansinya terhadap penetapan batas usia numerik dalam hukum modern melalui pendekatan maqāṣid al-syarī‘ah. Penelitian ini menggunakan pendekatan kualitatif normatif dengan desain doctrinal legal research, serta didukung oleh analisis komparatif terhadap pandangan mazhab fiqh dan perkembangan hukum keluarga modern. Hasil penelitian menunjukkan bahwa fiqh klasik tidak menetapkan batas usia minimum perkawinan secara numerik, melainkan mendasarkan kebolehan perkawinan pada indikator baligh, kecakapan hukum (ahliyyah), peran wali, serta prinsip pencegahan mudarat. Ketiadaan batas usia numerik tersebut bukan merupakan kekosongan normatif, melainkan mencerminkan pendekatan fiqh yang kontekstual dan berorientasi pada tujuan hukum. Melalui kerangka maqāṣid al-syarī‘ah, khususnya perlindungan jiwa, akal, keturunan, dan martabat manusia, penetapan batas usia minimum dalam hukum modern dapat dipahami sebagai bentuk maṣlaḥah mursalah yang sejalan dengan tujuan syariat. Dengan demikian, pembatasan usia perkawinan dalam konteks kontemporer bukanlah penyimpangan dari fiqh, melainkan aktualisasi nilai-nilai syariat dalam merespons perubahan sosial, perkembangan ilmu pengetahuan, dan kebutuhan perlindungan anak, sehingga mendukung harmonisasi antara fiqh klasik dan hukum keluarga modern.
Islamic Socio-Economic Hybridity and Market Resilience: Sharia-based Informal Muamalah in Penginyongan-Priangan Borderland Masngudi Masngudi; Doddy Afandi Firdaus; Rahardi Mahardika; Ahmad Rezy Meidina; Imam Sibawaih
Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Vol 13, No 1 (2026): January-June
Publisher : Faculty of Sharia (Islamic Law) at Fatmawati Sukarno State Islamic University Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mzn.v13i1.10696

Abstract

Border economies are frequently portrayed as peripheral and fragile, yet many remain commercially vibrant because everyday exchange is organized through informal institutions rather than formal contracting. While the resilience of borderland markets has been examined through social capital and transaction-cost frameworks, the normative role of Islamic muāmalah ethics — particularly amānah (trustworthiness) and ukhuwah (brotherhood) — as an informal regulatory infrastructure sustaining market coordination in Muslim-majority domestic borderlands remains theoretically underspecified and empirically understudied. This study addresses that gap by examining how Penginyongan–Priangan cultural hybridity in the Central Java–West Java border corridor functions as a Sharia-grounded resilience strategy in informal markets and micro and small enterprise networks. Employing a qualitative case study design, empirical materials were generated through in-depth interviews with 15 purposively selected key informants — traders, intermediaries, market governance figures, and community elders — and systematic market observation, analyzed through iterative thematic coding in which Islamic socio-economic variables were integrated as analytical categories alongside sociological mechanisms. The findings establish three conclusions. First, hybridity functions as an informal resilience infrastructure rather than a descriptive identity label: market actors enact it as a practical repertoire that keeps exchange workable during disruption. Second, this infrastructure operates through three interlinked mechanisms — linguistic calibration via code-switching that reduces negotiation frictions; liquid solidarity sustained by multi-channel reputational governance that enables trust and informal enforcement across overlapping communities; and cross-provincial network diversification that supports rapid supplier switching, demand flexibility, and informal credit as social insurance when shocks occur. Third, and constituting the study's primary theoretical contribution, these mechanisms are not merely cultural practices but substantive expressions of Islamic muāmalah ethics: reputational governance enacts amānah as a religious obligation; cross-ethnic solidarity operationalizes ukhuwah as a localized moral economy; and informal credit practices exhibit structural alignment with Qard al-Hasan (interest-free social lending) and Tawāḍu' (mutual consent pricing), demonstrating that Sharia-based informal muāmalah — not formal contracting — constitutes the primary coordinating institution of this borderland economy. This study contributes to Islamic economic governance literature by providing the first empirical specification of how muāmalah ethics function as resilience infrastructure in a Muslim-majority domestic borderland, while extending social capital and transaction-cost theory by demonstrating that enacted cultural competencies compress perceived distance, lower transactional frictions, and expand adaptive options in ways that align with — rather than merely parallel — Islamic normative principles of fair exchange. Policy implications include the recognition of cross-border market integration as an existing Islamic institutional reality and the support of Sharia-compatible cooperative financial mechanisms — particularly Qard al-Hasan lending and Takāful-style mutual guarantee networks — as instruments for amplifying existing resilience capacities in informal border economies
Recontextualizing Islamic Inheritance Law in the Contemporary Era: An Uṣūl al-Fiqh Perspective and the Responses of Urban Muslim Communities Khoirul Amru Harahap; Ahmad Rezy Meidina; Muhammad Fuad Zain; Imam Sibawaih
Legitima : Jurnal Hukum Keluarga Islam Vol. 8 No. 2 (2026): Legitima : Jurnal Hukum Keluarga Islam
Publisher : Universitas Islam Tribakti Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/legitima.v8i2.9148

Abstract

Purpose – This article explores the recontextualization of Islamic inheritance law through the perspective of uṣūl al-fiqh, focusing on the reformist ideas of Munawir Sjadzali and their reception among urban Muslim communities in Purwokerto, Indonesia. It seeks to examine how contemporary Muslim communities negotiate classical inheritance doctrines in response to changing social realities and evolving notions of justice and gender equality. Methods – This study employs a qualitative approach by combining library research on Munawir Sjadzali’s concept of inheritance reform with fieldwork involving in-depth interviews with twelve informants, including religious leaders, Islamic legal practitioners, academics, and Muslim families. The analysis is framed through the principles of maqāṣid al-sharī‘ah and maṣlaḥah to interpret contemporary understandings and applications of Islamic inheritance norms. Findings – The findings reveal three distinct patterns of community responses to inheritance reform. Progressive groups support contextual reinterpretation by emphasizing gender equality, women’s economic participation, and substantive justice, reflecting Sjadzali’s reformist orientation. Moderate groups accept limited adjustments under specific familial and social circumstances while maintaining the Qur’anic inheritance ratios as the normative foundation. In contrast, conservative groups reject reinterpretation and uphold classical jurisprudential formulations as immutable religious prescriptions. These patterns demonstrate that public acceptance of inheritance reform is closely associated with differing understandings of uṣūl al-fiqh principles and the legitimacy of contextual ijtihād. Research implications/limitations – This study contributes to contemporary debates on Islamic legal reform by demonstrating how uṣūl al-fiqh can mediate between normative religious texts and evolving social realities in the recontextualization of Islamic inheritance law. However, the findings are limited to urban Muslim communities in Purwokerto and may not be generalizable to other socio-cultural contexts in Indonesia.
Co-Authors Doddy Afandi Firdaus Imam Sibawaih Imam Sibawaih Khoirul Amru Harahap Masngudi Masngudi Mufrod Teguh Mulyo Muhammad Fuad Zain Munifah Munifah Rahardi Mahardika Syaibani Ihza Ibrahim Yudhi Hadiamsyah