Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan
JURNAL ILMIAH MIZANI : Wacana Hukum, Ekonomi, dan Keagamaan is a scientific publication journal that contains Islamic law, Economics, and Islamic Religious Studies to support the development of Islamic knowledge. This journal is published two times a year in March and September by Faculty of Islamic Law of State Institute for Islamic Studies (IAIN) Bengkulu.
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177 Documents
<![CDATA[UPAYA MERAIH JABATAN PEMIMPIN PERSPEKTIF HADIS AHKAM ]]>
<![CDATA[Toha Andiko]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 6, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v6i1.2208
<![CDATA[In public leadership, Islamic history records that succession occurred after the death of the Holy Prophet was carried out with various variants. The traditions of the Prophet who spoke about leadership, the majority discussed the ethical principles of the position of leader. Only a few hadiths discuss the law of trying to reach a leadership position, and that is generally understood as a prohibition. In fact, in the Indonesian context, for example, there is no public leadership that can be achieved without effort. This paper explains that the effort to reach a leadership position is basically not prohibited. The prohibition on asking for office in the traditions of the Prophet was actually addressed to people who were greedy and incompetent. As for someone who has more ability than most of his community, whether intellectual, managerial or other strengths that can support his leadership in the future, then the law is permissible.]]>
<![CDATA[ELEMEN-ELEMEN HAM DAN HUKUM ISLAM DALAM KONSTITUSI INDONESIA ]]>
<![CDATA[Zamzami Zamzami]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 1, No 1 (2014) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v1i1.47
<![CDATA[Konstitusi atau Undang-undang Dasar adalah Suatu yang mutlak bagi suatu Negara. Iamerupakan koridor dalam menjalankan roda pemerintahan dan penyelenggaraan Negara, pengayombagi semua Negara, dan semua Acuan bagi undang-undang dan peraturan di bawahnya. SemuaUndang-undang dan peraturan harus mengacu kepada Konstitusi, dan tidak boleh bertentangannya.Embrio Konstitusi Indonesia lahir dan Founding Father Negara Indonesia yang cinta kemerdekaan,bebas dari belenggu penjajahan, bertujuan untuk mewujudkan cita-cita yang luhur sebagaimanatercantum dalam semua pembukaan konstitusi yang pernah atau sedang berlaku di Indonesia. Perludicatat Kostitusi bukanlah suatu yang sacral dan baku. Ia dapat saja mengalami perubahan seiringdengan perubahan politik. Negara Indonesia sudah menerapkan beberapa Konstitusi : UUD 1945,Konstitusi Republik Serikat (UUD RIS), UUD S 1950 (Undang-undang Sementara), kembali keUUD 1945 , berdasarkan Dekrit Presiden 5 Juli 1959 dan UUD 1945, hasil amandemen yangberlaku sekarang. Menarik untuk dianalisis bahwa dari semua Konstitusi yang pernah berlaku diIndonesia, termuat nilai-nilai Hak asasi manusia dan hukum Islam. Namun tidak dapat dipungkiripada setiap Konstitusi, mempunyai plus and minus baik secara kuantitas dan kualitas]]>
<![CDATA[SIGNIFIKANSI IMPLEMENTASI KONSEP EKONOMI ISLAM DALAM TRANSAKSI BISNIS DI ERA MODERN ]]>
<![CDATA[Toha Andiko]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 4, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v4i1.1004
<![CDATA[Abstract: The thinking of Islamic economics in Indonesia today, is still limited to the theme of banking or financial institutions. The lack of development of Islamic economic concepts is still happening in terms of macro and microeconomics as well as systems in Islamic statistics and accounting. Implementation of Islamic economic system is expected to serve as a guide in state government, in building a prosperous society both materially and spiritually. In addition, Shariabased Islamic economics is expected to be a solution to economic underdevelopment, and to change the dominant capitalist and communist system over the years. Islamic economics is believed to save people morality from materialismhedonism, and can unite Muslims to jointly achieve falah (prosperity) in general. The significance of sharia-based Islamic economics is evident in the sharia bank’s increasingly potential business offering services compared to conventional banks. Implementation of Islamic economics on muamalah activities can also be felt in the positive role of Islamic banks and on-bank syariah financial institutions that encourage the development of the real sector, this can be seen from the start of increasing the portion of the contract for the results of mudharabah and musyarakah and other transactions.]]>
<![CDATA[ISTIQRĀ’ DAN PENERAPANNYA TERHADAP AL-QAWĀ`ID AL-FIQHIYYAH ]]>
<![CDATA[Safriadi Safriadi]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 5, No 2 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v5i2.1439
<![CDATA[Al-Qawā‘id al-Fiqhiyyah is a general theory of Islamic law produced through the istiqra’ '(induction) process. But such affirmation has never been done and to do so requires adequate evidence and analysis of the working techniques of al-Qawā‘id al-Fiqhiyyah. The author in this study conducted a study of al-Qawā‘id al-Fiqhiyyah compiled by Tāj al-Din al-Subki in his work al-Asybāh wa al-naẓā‘ir. This research is a library research with an approach to the philosophy of Islamic law. The results state that the work method istiqrā ', namely the principle of thinking that draws conclusions from empirical research on particular events into a unity of universal law. This legal conclusion will be applied (prediction) to the object of the problem which still has relevance to the particular things mentioned earlier. The role of istiqrā 'in the preparation of al-Qawā'id al-Fiqhiyyah in particular al-Qawā'id al-Asāsiyah is to take the essence of the rules of fiqh (furū') which have similarity to illat or wisdom which results are then formulated in general rules which includes cases of particular law below. Besides that, each rule always includes exceptions (muśtanāyat). This form of exception is in terms of the problem of induction in logic.]]>
<![CDATA[MEMELIHARAAL-DHARURIYAH AL-KHAMSAH DALAM MENETAPKAN HUKUM PADA TATARAN PERUBAHAN SOSIAL ]]>
<![CDATA[Zamzami Zamzami]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 3, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v3i2.1039
<![CDATA[Hukum dan masyarakat adalah dua hal yang saling berkaitan. Pada satu sisi hukum mengatur kehidupan masyarakat, dan pada sisi yang lain,perubahan masyarakat berperan penting dalam pembentukan hukum. Dalam pembinaan hukum Islam, pemeliharaan terhadap al-dharuriyah alkhamsah sangat besar peranannya dalam penetapan hukum, baik yangada nash-nya dalam AlQur’an dan Sunnah, apalagi yang tidak ada nash-nya. Al-dharuriyah al-khamsahialah kepentingan atau tujuan disyariatkan hukum Islam yang mencakup lima hal pokok: memelihara agama, memelihara jiwa, memelihara akal, memelihara keturunan, dan memelihara harta. Tujuan penelitian ini adalah untuk membuktikan betapa penting pemeliharaan terhadap al-dharuriyah al-khamsah ini dalam pembinaan hukum Islam seiring dengan perubahan sosial. Data yang digunakan dalam pembahasan ini adalah bersumber dari literatur buku- buku perpustakaan, meliputi ushul fiqh, tafsir, dan hadits.Hasilnya, penetapan hukum Islam setelah zaman Rasulullah terkait dengan perubahan-perubahan sosial dan fenomena-fenomena sosial dalam rangka memelihara tujuan syara’ tersebut lebih dominan ditetapkan berdasarkan maslahah almursalah dan istihsan. ]]>
<![CDATA[KERUKUNAN UMAT BERAGAMA (Studi Analisis Tentang Non Muslim, Ahlul Kitab & Pluralisme) ]]>
<![CDATA[Muhamad Arif Mustofa]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 2, No 1 (2015) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v2i1.61
<![CDATA[Inter-religious harmony (Analysis study of non muslim, ahlul kitab & pluralism). Weought to live in harmony in this life. As a human being none of us don’t want to live in peace andharmony. But the extrimism of human faith causing them to be egoistic and assumming that theirreligion is the only truth. Allah has mentioned in the qur’an a human created in multi-ethnics, culturesand races. Indonesia consist of multi-ethnics, multi-faiths and religions. This study will discuss aboutnon-muslim, ahlul kitab, and pluralism, and how we live together in harmony? As Human being weought to live together inspite of religious deferences. To live together in harmony is a sunnatullah (thelaw of God). And it mentioned in qur’an several times, which contains the pluralism value, andhermenetic analysis, among them are mentioned in surah Al-Hujaraat Verse 13.]]>
<![CDATA[ANALISA KRITIS GUGATAN VOLUNTAIR TERHADAP PRAKTIK MALADMINISTRASI DI BIDANG PELAYANAN PUBLIK ]]>
<![CDATA[Ade Kosasih]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 3, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v3i1.1022
<![CDATA[The presence of concept positive fictitious decision in the Laws Of Administration of Government is an attempt to fight maladministration in the field of public service. In order to decision of positive fictitious get the laws power, Based on Laws Adpem should be applied for the determination to PTUN through lawsuit voluntair. Lawsuit voluntair is lawsuit petition affirmation of a right in the absence of other parties that made opponents (ex parte). If Lawsuit voluntair was granted by PTUN without the presence of the defendant, it could have voluntair lawsuit that originally expected to provide protection to the public, even cause new problems, For example court decision was contrary to the laws and regulations or prejudice the others. To avoid erroneous determination, then the judge in the lawsuit voluntair examination should be careful and cautious. The judge should instruct the defendant to attend and asked for information, although only as a witness and not as opponent. Furthermore, voluntair lawsuit could not be filed due to the passive attitude of the agency or government officials on a request for cancellation of the concrete decisions.]]>
<![CDATA[AKOMODASI BUDAYA LOKAL DALAM PUTUSAN TARJIH MUHAMMADIYAH ]]>
<![CDATA[Supardi Mursalin]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 5, No 2 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v5i2.1444
<![CDATA[The cultural appreciation in Muhammadiyah seemed to be unfavorable. Muhammadiyah residents are considered to have anti-cultural tendencies, and in reality Muhammadiyah is known as a missionary movement that is very anti against popular religious cultures such as tahlilan, yasinan, and istighasah. This impression is not entirely true, because one of the institutions in Muhammadiyah, Majelis Tarjih and Tajdid, discussed religious issues that emerged in the community to find solutions, solutions or answers. The issue of the Veil in the Tarjih Muhammadiyah Decision has somewhat revealed a desire to accommodate local culture with the verdict applied. This accommodation, textually the verdict is considered still shy, but in the field in general it has adjusted to the local culture or even with the progress of civilization.]]>
<![CDATA[AKTUALISASI ASURANSI SYARIAH DI ERA MODERN ]]>
<![CDATA[Yovenska L.Man]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 4, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v4i1.1012
<![CDATA[Abstract: Takaful is one of the most promising undertakings. People are expected to be involved in it, because of the principle of mutual help (tawa’un). Basically, Takaful and conventional insurance have advantages and disadvantages of each. Therefore, as a customer must understand and can consider well which insurance is most appropriate to use. Muslims should use sharia insurance or gradually abandon conventional insurance. The Takaful company obtains profit sharing from the management of funds collected on the basis of the tijarah (mudaraba) agreement. Takaful companies receive ujrah (fee) from the fund management of akar tabarru ‘(grant). There are several other tijarah contracts other than mudharabah that can be used in the practice of Takaful insurance, namely akad wakalah, wadi`ah and musyarakah.]]>
<![CDATA[SEJARAH PERKEMBANGAN LEMBAGA KEUANGAN SYARI’AH ]]>
<![CDATA[Idwal B]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 1, No 1 (2014) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v1i1.43
<![CDATA[lembaga keuangan adalah semua badan yang kegiatannya di bidang keuangan,melakukan perhimpunan dan penyaluran dana kepada masyarakat terutama guna membiayaiinvestasi perusahaan. Pada saat ini, di samping lembaga keuangan konvensional, terdaapatlembaga keuangan syari’ah yang semakin hari semkin besar dan terus berkembang hinggasekarang. Seirang dengan perkembangan tersebut, perlu kiranya di kaji, bagaimana sejarahlembaga keuangan syari’ah, sehingga bisa dilihat bagaimana landasan utama berdirinyalembaga keuangan khususnya lembaga keuangan syari’ah.Dalam tulisan ini, akan dibahasbagaimana perkembangan lembaga keuangan dari masa Rasulullah SAW, hinggaperkembangan lembaga keungan diera modern]]>
