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<![CDATA[PRAKTEK PEMBAGIAN WARISAN ANTARA ANAK LAKI-LAKI DAN ANAK PEREMPUAN DI KECAMATAN MARITENGNGAE KABUPATEN SIDRAP ]]>
<![CDATA[RUKIAH, RUKIAH]]>;
<![CDATA[ANWAR, WIRANI AISYAH]]>
<![CDATA[ Kuriositas: Media Komunikasi Sosial dan Keagamaan Vol 7 No 1 (2014): Kuriositas: Media Komunikasi Sosial dan Keagamaan ]]>
Publisher : <![CDATA[P3M STAIN Parepare ]]>
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<![CDATA[This paper discusses about the system of division of inheritance in District Maritengngae Sidrap, implementation inheritance division between boys and girls in the District Maritengngae Sidrap, and the perspective of Islamic jurisprudence against the practice of inheritance in District Maritengngae Sidrap. Systems division of inheritance between boys and girls in the District Maritengngae Sidrap similar to that described in the Qurâan, which is 2: 1. Implementation inheritance division between boys and girls in the District Maritengngae Sidrap mostly do 1: 1 (the same versus).Islamic jurisprudence perspective to the practice of inheritance in District Maritengngae Sidrap listed in the Compilation of Islamic Law, which explained that the inheritance law has to be defnitive, ie 2: 1. three methods in diligence, namely: (1) Al-âAdah (habit). Guided from Abu Yusuf i.e. when a custom texts derived from the custom then turned and came new, then the law fall within the texts. During the traditions and texts are not in conï¬ict as a whole, so that the recognition of the tradition is seen as left and ignore texts. (2) Naskh. Nasakh is shifting or cancellation of laws or instructions contained in the verses received by the Prophet, In earlier times. Because nasakh indispensable for the beneft of the people then Munawir using this method. (3) Maslahah]]>
<![CDATA[HUKUMAN DAN KEDUDUKAN HAK WARIS BAGI PELAKU EUTHANASIA ]]>
<![CDATA[Anwar, Wirani Aisiyah]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 16 No 2 (2018): Diktum: Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Jurusan Syariah dan Ekonomi Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.28988/diktum.v16i2.619
<![CDATA[Euthanasia adalah suatu istilah yang digunakan dalam ilmu Kedokteran (medis), kegiatan yang dilakukan untuk mempercepat kematian si pasien yang sudah dianggap tidak mampu bertahan hidup lagi. Dengan kecanggihan dunia modern sekarang euthanasia dianggap sebagai kebutuhan, sedangkan euthanasia dalam hukum Islam disamakan hukumnya dengan pembunuhan. Pembunuhan dikategorikan dalam tiga bentuk, yaitu pembunuhan sengaja, pembunuhan menyerupai sengaja dan pembunuhan karena kesalahan. Dan euthanasia terbagi menjadi dua, yaitu euthanasia aktif dan euthanasia pasif. Dalam hukum Islam euthanasia aktif dianggap sama dengan pembunuhan sengaja sehingga pelakunya dikenakan hukuman qishash, diat dan bagi ahli waris atau pemohon euthanasia tidak dapat dikatakan ahli waris lagi (tidak menerima warisan si korban euthanasia), sedangkan euthanasia pasif diperbolehkan dalam hukum Islam.]]>
<![CDATA[HUKUMAN DAN KEDUDUKAN HAK WARIS BAGI PELAKU EUTHANASIA ]]>
<![CDATA[Anwar, Wirani Aisiyah]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 16 No 2 (2018): Diktum: Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v16i2.619
<![CDATA[Euthanasia is a term used in medical science (medical), activities carried out to speed up the death of the patient who is considered unable to survive anymore. With the sophistication of the modern world now euthasia is considered a necessity, while euthanasia in Islamic law equates its law to murder. Murder is categorized in three forms, namely intentional murder, murder resembles intentional, and murder by mistakes. And euthanasia is divided into two, namely active euthanasia and passive euthanasia. In Islamic law active eythanasia is considered the same as intentional murder so that the perpetrator is subject to a qishash, diat punishment and for heirs or applicants of euthanasia no heir can be said (not receive inheritance from the victim of euthanasia), whereas passive euthanasia is permissible in Islamic law.]]>
<![CDATA[Imam Syafi'i's E-Commerce Concept's Relevance ]]>
<![CDATA[A.Rio Makkulau Wahyu]]>;
<![CDATA[Heri Irawan]]>;
<![CDATA[Srianti Permata]]>;
<![CDATA[Wirani Aisyah Anwar]]>
<![CDATA[ Jurnal Ilmiah Ekonomi Islam Vol 8, No 1 (2022): JIEI : Vol. 8, No. 1, 2022 ]]>
Publisher : <![CDATA[ITB AAS INDONESIA Surakarta ]]>
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DOI: 10.29040/jiei.v8i1.4370
<![CDATA[Ba'i salam and e-commerce contracts are similar in that they involve the sale and purchase of goods with an upfront payment and subsequent delivery of goods up to a specified time limit. It is, however, significantly different because in a ba'i salam contract, the seller and buyer meet directly, whereas in e-commerce transactions, the buying and selling process is mediated by social media intermediaries. This type of research entails conducting library searches and data collection techniques that begin with reading references and end with classifying them in order to reach conclusions about the concept of relevance raised. E-commerce, in general, operates in the same way as the ba'i salam contract. The only distinction is the location of the contract. The distinction does not become critical, however, because bringing sellers and buyers together in one location is not an absolute, but rather a function of circumstances and conditions. When viewed through the lens of the ba'i salam contract, as interpreted by Imam Syafi'i and other scholars, the mechanism of buying and selling via e-commerce can be declared appropriate or conform to the conditions/rules established by Muamalah]]>
<![CDATA[Praktek Pembagian Kewarisan Anak di Kabupaten Sidrap ]]>
<![CDATA[Wirani Aisiyah Anwar]]>
<![CDATA[ Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam Vol 6 No 2 (2019) ]]>
Publisher : <![CDATA[Jurusan Hukum Acara Peradilan dan Kekeluargaan ]]>
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DOI: 10.24252/al-qadau.v6i2.10830
<![CDATA[Warisan merupakan peralihan harta dari pewaris kepada ahli warisnya dengan berbagai ketentuan. Allah swt. telah mengatur ketentuan warisan dalam surah an-Nisa’ ayat 11, 12 dan 176, tentang pembagian anak laki-laki mendapat dua kali lebih besar dari pada anak perempuan. Seiring berkembangnya zaman banyak pula yang menyepakati pembagian setara dengan alasan karena perempuan sudah ada yang menjadi tulang punggung keluarga. Tentu ini sangat bertentangan dengan al-Qur’an yang merupakan kitab suci dan pedoman umat Islam. Penelitian ini bertujuan untuk mengetahui tentang praktek pembagian warisan antara anak laki-laki dan anak perempuan di Kabupaten Sidrap. Masih tetap sejalan dengan petunjuk al-Qur’an atau menyimpang dari kaidah-kaidah yang telah ditentukan dengan menggunakan metode deskriptif kualitatif dengan maksud menggambarkan masalah yang berkaitan dengan kewarisan menurut masyarakat melalui wawancara langsung.Hasil penelitian menunjukkan bahwa praktek pembagian harta waris antara anak laki-laki dan anak perempuan di Kabupaten Sidrap banyak yang menggunakan sistem pembagian setara atau 1:1 (satu berbanding satu). Didalam perspektif Islam hal tersebut bertolak belakang dengan al-Qur’an dan hadist. Masalah pembagian harta warisan hukumnya sudah qath’i, tidak dapat dirubah lagi, kecuali setelah pembagian warisan menurut aturan ada salah satu ahli waris yang ingin memberikan bagiannya kepada ahli waris lainnya, itu dibolehkan. Legacy is a wealth transition from a heir to second heir by many rules. Allah SWT has regulated the rules of legacy in Surah An Nisa verse 11,12, and 176, about the distribution that sons get twice bigger than daughters. As times go on. Some people agree about balance distribution by reason that the daughters have been a mainstay of family. Surely, this opinion is very contradictory with al quran as holy book and guidance of muslims. This research intends to understand about legacy distribution practice between of sons and daughters in sidrap regency. According to guidance from al quran or deviate from rules who have been depended by using qualitative describtive method for describing problem relevant to legacy according society by direct interview.The result of research show a that legacy distribution practice between of sons and daughters in sidrap regency most of them use balance distribution system or 1:1 (one equal one). In islam perspective, that thing is contradictive to al quran and hadist. The problem of legacy distribution rules is qathi and cannot be changed. Except after legacy distribution based on the rules that there one of the heir wants to share his part to other heir, that is be allowed.]]>
<![CDATA[Sistem Pengelolaan Zakat Pada Baznas ]]>
<![CDATA[A. Rio Makkulau Wahyu]]>;
<![CDATA[Wirani Aisiyah Anwar]]>
<![CDATA[ Al-Azhar Journal of Islamic Economics VOLUME 2 NOMOR 1, JANUARI 2020 ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Al-Azhar Gowa ]]>
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DOI: 10.37146/ajie.v2i1.31
<![CDATA[Zakat merupakan kewajiban bagi setiap muslim yang mampu dalam rangka menyucikan jiwanya untuk zakat fitrah dan menyucikan hartanya untuk zakat maal. Zakat haruslah dikelola dengan baik agar penyaluran harta zakat tersebut dapat berjalan efektif dan tepat sasaran kepada para mustahik, sehingga pengelolaan zakat yang dilakukan oleh amil sangatlah diperlukan baik dalam kegiatan perencanaan, pengorganisasian, pelaksanaan, dan pengawasan terhadap pengumpulan zakat dari muzakki, lalu didistribusikan dan didayagunakan untuk mustahik sesuai dengan kriteria yang telah ditetapkan syariah melalui perantara amil zakat sebagai regulator pengelolaan zakat yang terus mengalami perkembangan, secara umum perkembangan tersebut mengarah dari yang sifatnya langsung secara perorangan menjadi kolektif melalui organisasi baik itu berupa Badan Amil Zakat Nasional (BAZNAS) maupun Lembaga Amil Zakat (LAZ) agar dana zakat dapat dimanfaatkan semaksimal mungkin untuk kesejahteraan para mustahik baik berupa konsumtif maupun produktif.]]>
<![CDATA[Dewan Pengawasan Syariah Pada Bank Syariah (Tinjauan Undang-Undang Perbankan Syariah) ]]>
<![CDATA[A. Rio Makkulau Wahyu]]>;
<![CDATA[Wirani Aisiyah Anwar]]>
<![CDATA[ Al-Azhar Journal of Islamic Economics VOLUME 2 NOMOR 2, JULI 2020 ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Al-Azhar Gowa ]]>
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DOI: 10.37146/ajie.v2i2.44
<![CDATA[Dewan Pengawas Syariah adalah lembaga independen sebagai pengawas khusus dalam transaksi menurut hukum Islam. Tugas Dewan Pengawas Syariah adalah secara langsung, melakukan pengawasan dan kontrol terhadap segala kegiatan dari suatu lembaga keuangan Islam dalam rangka memastikan ditegakkan prinsip-prinsip Islam dalam suatu lembaga keuangan Islam. Penelitian ini menggunakan penelitian pustaka, di mana sumber data yang dikaji dan dianalisis menggunakan literatur yang terkait dengan teknik analisis data yang digunakan adalah metode induksi dan deduksi. Hasil penelitian ini menyimpulkan bahwa bentuk pengawasan Dewan Pengawas Syariah pada bank syariah yakni pengawasan berdasarkan kepatuhan, pengawasan berdasarkan risiko. Kemudian terkait parameter tingkat kesehatan bank, terdapat 3 bentuk status pengawasan bank, yaitu: Status dalam pengawasan normal, status pengawasan intensif, status pengawasan khusus. Bank syariah secara yuridis normatif dan yuridis empiris diakui keberadaannya di Indonesia. Dewan Pengawas Syariah di lembaga perbankan menduduki posisi yang kuat, karena keberadaannya sangat penting dan strategis.]]>
<![CDATA[Management of Zakat at BAZNAS Regency Sidrap During COVID-19’s Pandemic ]]>
<![CDATA[A. Rio Makkulau Wahyu]]>;
<![CDATA[Wirani Aisiyah Anwar]]>
<![CDATA[ Jurnal Iqtisaduna Proceeding of International Conference on Islamic Economics and Business 2020 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/iqtisaduna.v1i1.15807
<![CDATA[Zakat is an obligation for every Muslim who can purify his soul to zakat Fitrah and purify his property for Zakat Maal. Zakat must be managed properly so that the distribution of the property can run effectively and targeted to the Mustahik in the moment of the current Covid-19 pandemic. Baznas has made renewal in zakat management both in terms of collecting, distributing, and utilization of zakat funds. For example, in the case of fundraising Zakat is done by a digital system. The purpose of this research is to explain the management of Zakat done by the Baznas Sidrap Regency in maximizing the distribution of the accumulated zakat funds. The study was conducted using a combination of library and field research using a qualitative method with descriptive analysis. The research location was at Sidrap District. The results showed that zakat funds can be utilized to the fullest extent possible for the welfare of the Mustahik both consumptive and productive. In distributing the fund zakat Baznas Sidrap Regency has channeled the funds amounting to Rp.1,2 billion since the period of Covid-19 pandemic with the main channeling of zakat funds in remote areas that have been affected by Covid-19 pandemic, in the form of food aid for the consumptive.]]>
<![CDATA[AN ANALYSIS OF FIQH JINAYAH AND CRIMINAL LAW ON THE LEGAL PROTECTION FOR CHILDREN AS VICTIMS OF OBSCENITY ]]>
<![CDATA[Budiman Budiman]]>;
<![CDATA[Wirani Aisiyah Anwar]]>;
<![CDATA[A. Rio Makkulau]]>
<![CDATA[ Jurnal Al-Dustur Vol 5, No 2 (2022) ]]>
Publisher : <![CDATA[IAIN Bone ]]>
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DOI: 10.30863/aldustur.v5i2.2632
<![CDATA[The issues raised include the concept of juvenile criminal law from the perspective of fiqh jinayah and positive law, differences in the concept of juvenile crime from the perspective of fiqh jinayah and positive law, the correlation of the concept of juvenile crime to the fiqh perspective and positive law. To study and answer the problem, a multidisciplinary approach is used, namely the normative theological approach (syar'i), juridical/legislative (statue approach), historical (historical approach), sociological (sociological approach), psychology (psychological approach). This research is classified as library research. The results of the study indicate that perpetrators of sexual abuse with child victims, in positive law and fiqh jinayah, sanctions are deterrent so that the perpetrator does not do it again. The laws governing this matter, namely the Republic of Indonesia Law Number 3 of 1997, Law Number 23 of 2002 concerning Child Protection and Law no. 4 of 1979 concerning Child Welfare. In contrast to Islamic law (fiqh), children's perceptions and forms of accountability make criminal acts of children not subject to Uqubah (punishment), but takzir (warning) and ta'dibiyyah (coaching) only. The correlations between the two are: (1) The principle of respect for children. (2) The process of applying punishment for a child who is a criminal act in positive law that is different from a criminal act other than a child. If viewed from the mashlahah rules, giving takzir and ta'dibiyah to children who commit crimes is mashlahah hajiyat (secondary) and mashlahah mulgah.]]>
<![CDATA[HUKUMAN DAN KEDUDUKAN HAK WARIS BAGI PELAKU EUTHANASIA ]]>
<![CDATA[Wirani Aisiyah Anwar]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 16 No 2 (2018): Diktum: Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v16i2.619
<![CDATA[Euthanasia is a term used in medical science (medical), activities carried out to speed up the death of the patient who is considered unable to survive anymore. With the sophistication of the modern world now euthasia is considered a necessity, while euthanasia in Islamic law equates its law to murder. Murder is categorized in three forms, namely intentional murder, murder resembles intentional, and murder by mistakes. And euthanasia is divided into two, namely active euthanasia and passive euthanasia. In Islamic law active eythanasia is considered the same as intentional murder so that the perpetrator is subject to a qishash, diat punishment and for heirs or applicants of euthanasia no heir can be said (not receive inheritance from the victim of euthanasia), whereas passive euthanasia is permissible in Islamic law.]]>
