JURIS (Jurnal Ilmiah Syariah)
(ISSN Online: 2580-2763) was firstly published in 2002 by Jurusan Syariah (now is Fakultas Syariah) or Faculty of Shariah of State Institute for Islamic Studies Batusangkar. The journal is aimed at spreading the research results conducted by academicians, researchers, and practitioners in the field of Shariah. The journal is published periodically twice a year, i.e., every June (first edition) and December (second edition).
Articles
156 Documents
<![CDATA[PELUANG DAN KENDALA PENERAPAN TUGAS WILAYAH AL-HISBAH SEBAGAI PENGAWAS PASAR DI PROVINSI ACEH ]]>
<![CDATA[Hidayatina, Hidayatina]]>;
<![CDATA[Hananan, Sri]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 16, No 2 (2017) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v16i2.970
<![CDATA[This study aims to analyze the opportunities and constraints in the implementation of the tasks of Wilayatul Hisbah as a market watchdog in Aceh Province. This research uses qualitative method (naturalistic paradigm) with case approach. The result of this research is the opportunity to apply market supervision as part of the task of Wilayatul Hisbah in Aceh by revising the qanun related to the implementation of the WH duties in Aceh. While the obstacles faced are the limitations of Qanun, the lack of understanding of community law, the presence of other market watchdog institutions, and the increasing lack of attention to the economic welfare of WH officers.]]>
<![CDATA[KEPEMILIKAN RELATIF (AL-MILKIYAH AL-MUQAYYADAH) PRIVAT DAN PUBLIK DALAM EKONOMI ISLAM ]]>
<![CDATA[Batubara, Sarmiana]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 16, No 2 (2017) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v16i2.971
<![CDATA[This paper discusses how ownership in the Islamic economy, especially about relative ownership (almilkiyah al-muqayyadah) from the perspectives of the Qur'an and hadith. This is a library research. The conclusions of this discussion are: 1) The concept of ownership is really regulated in the Qur'an and Hadith where many verses of Al-qur'an and Hadith that discuss about the relative ownership of both private and public ownership. 2) The possessions of human beings are not his essential property. Human ownership is only a substitute and a representative of God over the earth. It is an obligation for humans to infaon their possessions in order to fulfill God's right to him, as well as the obligation of a person to provide for his family and to spend another's fortune if permitted. Islam recognizes the existence of individual ownership, but it is not an absolute possession, that is ownership which is limited by certain rules. Islam has established the permissibility of each individual to own property in private. 3) Islam not only recognizes individual ownership that is essentially concerned only with private rights, but also recognizes ownership in general so that it can be exploited by the people, such as water, grass and fire.]]>
<![CDATA[EFEKTIFITAS MEDIASI DALAM PENYELESAIAN SENGKETA KONSUMEN PADA BADAN PENYELESAIAN SENGKETA KONSUMEN (BPSK) KOTA BUKITTINGGI TAHUN 2014-2017 ]]>
<![CDATA[Bustamar, Bustamar]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 16, No 2 (2017) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v16i2.972
<![CDATA[Mediation in the settlement of consumer disputes at BPSK Bukittinggi Year 2014-2017 run effectively. 18 of the 33 cases registered inthe Bukittinggi BPSKfrom 2014 to July 2017 were settled by means of mediation, with the remaining 15 cases settled by arbitration. The effectiveness of such mediation is supported by Law no. 8 in 1999 and Kemendag no. 350 / MPP / Kep / 12/2001 which despite the perceived many weaknesses and need improvement, but with the presence of 9 members of the Bukittinggi BPSK assembly which majority of law educated and 3 of them are certified mediators and the existence of adequate facilities can be a counterweight and reinforcement mediation process as well as driving the legal culture of the parties to the dispute.]]>
<![CDATA[PERKAWINAN MUSLIM DENGAN AHLULKITAB ]]>
<![CDATA[Raus, Afrian]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 9, No 1 (2010) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v9i1.739
<![CDATA[This article discusses marriage between Moslems and ahlulkitab viewed from Islamic law perspectives. It emphasizes that such marriage is illegal and consequently marrying ahlulkitab is definitely prohibited since they are non believers which is pointed out by The Quran in Surah Al-Baqarah. In addition, In Surah al-Maidah, the word ahlul kitab is longer found since the revised their the Bible and changed the idea of monotheism into the concept of Trinity which regards Uzain and Isa as the sons of God and do not accept Muhammad SAW as the prophet as well.]]>
<![CDATA[PEMAKSIMALAN FUNGSI MESJID SEBAGAI BASIS EKONOMI JAMAAH DI MESJID RAYA SALIMPAUNG ]]>
<![CDATA[M.Ag, Dr. Rizal]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 9, No 1 (2010) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v9i1.740
<![CDATA[This research was aimed at raising awareness among Moslem communities (jama’ah) toward the efforts of maximizing the roles of the mosques in improving the welfare of the societies by means of empowering economic institution of the mosques. To realize the aims, participatory action research (PAR) approach was employed. To collect the date, participative steps were applied. The findings showed that significant involvement of the board of the mosques, boards of financial institution (koperasi) of thed mosques and officers of local government (nagari) in every meetings, discussions and plannings for further meetings. They were also motivated to establish economic institutions for their mosques, such as: BMT and KJKS. Based on the findings, it is recommended that continuity of the program under the supports from STAIN Batusangkar and Local Government of Tanah Datar should be of concern. ]]>
<![CDATA[HILAH AL-SYARI’AH SEBAGAI UPAYA DALAM MENGUJUDKAN MAQASHID SYAR’IAH ]]>
<![CDATA[M.Ag, Dr. Elimartati]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 9, No 1 (2010) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v9i1.735
<![CDATA[Hilal refers to special actions which are taken as the efforts in changing Islamic laws. This is done by prioritizing physical deeds of the available law by means of particular methods to arrive at desired goals. This can only be performed by those who have specific skills and cannot be detected physically. Hilal can be regarded as one of alternate solutions to make things easier as long as no intention to legalize the forbidden ones and to forbid the legal ones, no violence toward the principles of Islamic law and merely the good sake of society. ]]>
<![CDATA[PEMIKIRAN KEBIJAKAN FISKAL EKONOMI ISLAM ]]>
<![CDATA[M.Si, Gampito]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 9, No 1 (2010) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v9i1.736
<![CDATA[By integrating zakat (divine tax) into fiscal policy, the government can decide fiscal which are mutually beneficial for both Moslem and government. This integration will in turn affect traditional law of zakat. Furthermore, the influence of modern fiscal policies toward zakat cover the subject, object, tariff and distribution of zakat. The subject of zakat in this fiscal policies include enterprise and individuals as well. The object of zakat in this term includes not only those mentioned by the prophet but also any kinds of wealth as defined by the government.]]>
<![CDATA[PENYELENGGARAAN PEMERINTAHAN NAGARI: ANTARA FORMAT ADAT ATAU FORMAT NEGARA ]]>
<![CDATA[Dt, Afwadi]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 9, No 1 (2010) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v9i1.737
<![CDATA[Kembali ke Nagari and Kembali ke Sistem Pemerintahan Nagari (literally means Back to the Nagari and Back to the governmental system of Nagari) are genuine needs of local society of Minang Kabau in West Sumatera Province. However, the implementation is not as easy as it sounds. Various problems might be encountered, such as ambiguity and dualism dealing with governmental concept whether local (adat) format or national one. This paper basically deals with the debate both in term of concept and reality upon the reimplementation of the governmental system of Nagari. On one hand, nagari is the smallest form of national governmental system. On the other hand, sociohistorically, nagari is a ‘mini’ republic which is governed by the rules of adat. Therefore, an integrative combination for the format of governmental system of Nagari should be carefully formulated. ]]>
<![CDATA[KORUPSI DALAM TINJAUAN HUKUM ISLAM ]]>
<![CDATA[M.A, Amelia]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 9, No 1 (2010) ]]>
Publisher : <![CDATA[Faculty of Shariah of State Institute for Islamic Studies Batusangkar, Indonesia ]]>
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DOI: 10.1234/juris.v9i1.738
<![CDATA[Trusted (amanah) and honest are among the principles of the values of Islamic teaching. Consequently, corruption is a clear form of violation toward the principles of amanah and is regard as the violent stealth of others’ property. This is definitely unaccepted, illegal, and sinful behavior. As a result, the corruptor will be punished both in the world and the day after.]]>
<![CDATA[HUKUM ISLAM DAN PERUBAHAN SOSIAL ]]>
<![CDATA[Faisol, Muhammad]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 18, No 1 (2019) ]]>
Publisher : <![CDATA[IAIN Batusangkar ]]>
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DOI: 10.31958/juris.v18i1.1397
<![CDATA[It is undeniable that the dynamics of social and Islamic law are intertwined in forming a change. On the one hand, the dynamics and social change occur because of the influence of Islamic law, and in one side the social change affects the development and change of Islamic law. The inscription shows that the Islamic law brought by the prophet Muhammad SAW. has clearly changed the social community order at the time. Social conditions based on poor customs and habits have turned into a society based on Islamic law. Therefore, it can not be denied the change of law because of social change as affirmed in the rule of fiqh. This also demonstrates the nature of Islamic law that always matches the development of the times.]]>
