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[WASIAT WAJIBAH DALAM PERSPEKTIF HUKUM ISLAM DI INDONESIA DAN KOMPARASINYA DI NEGARA-NEGARA MUSLIM ]]>
<![CDATA[Erniwati Erniwati]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 5, No 1 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v5i1.1437
<![CDATA[One of the laws that is classified as contemporary in the Islamic world is with respect to mandatory wills. Namely the will which the implementation is not influenced or not depends on the willingness or will of the deceased. Testament in this form applies automatically, whether spoken or not spoken, whether desired or not desired by the person who died during his lifetime. The method applied in this writing is a comparative method, namely by comparing the laws and provisions of mandatory wills applied in Indonesia with those prevailing in other Muslim countries. The result is a difference in the application of mandatory testament objects. In Indonesia a compulsory testament applies between foster parents and adopted children or vice versa. Whereas in other Muslim countries, this applies between grandfather and cuccus whose parents have died first ]]>
<![CDATA[POLIGAMI DALAM PERSPEKTIF USHUL FIQH ]]>
<![CDATA[Fahimah, Iim]]>
<![CDATA[ Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Vol 3, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Bengkulu ]]>
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DOI: 10.29300/mzn.v3i2.1037
<![CDATA[Diskusi Poligami yang selalu menarik untuk dibahas oleh pemerhati perempuan yang merasa prihatin kepada para wanita yang diperlakukan tidak manusiawi dalam tanda kutip, maupun oleh para laki-laki yang merasa bahwa perlakuan poligami sebenarnya prilaku keadailan yang dibolehka oleh Islam dalam rangka mengakomodir para wanita yang ingin mempunyai pasangan tapi belum ada pasangannya. Toleransi Islam atas poligami sering kali disalah gunakan oleh para laki-laki dengan mengatas namakan sunnah rasul, yang difahami hukumnya sunnah, bahkan tidak sedikit prilaku laki-laki baik yang shaleh hubungan dengan Tuhan tapi hobi mengancam dan menakut nakuti istrinya dengan menambah daya (poligami) apabila seorang istri tersebut tidak mengikuti kehendaknya, karena kelelahan atau ada masalah yang lain yang belum bisa melayani suaminya. Dari fenomena yang terjadi di masyarakat inilah penulis ingin menegaskan kembali hukum poligami dengan menyuguhkan ayat-ayat poligami dan beberapa hadis yang terakait dengan poliagami dalam perspektif ushul fiqh yang akan ditinjau adalah ayat poligami yang meliputi shigat amar dan implikasi hukumnya dan ta’arud al adillah dalam ayat poligami yang berkaitan dengan syarat adil bagi pelaku poligami terhadap istri-istrinya.]]>
<![CDATA[PERAN DAN GUGATAN MASYARAKAT MENURUT UNDANG-UNDANG NO. 23 TAHUN 1997 TENTANG PENGELOLAAN LINGKUNGAN HIDUP ]]>
<![CDATA[Eka Yuliastuti]]>
<![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.v6i1.2200
<![CDATA[The purpose of this study is to find out how the role of the community and community lawsuits according to Law No. 23 of 1997 concerning Environmental Management. The research method used in this study is a qualitative method. While the approach uses the normative juridical approach. The type of data used is primary data and secondary data. Data collection methods by interview and documentation. The process of community participation must be open to the public, community participation will affect the credibility and accountability of the relevant institutions. By documenting the actions of this State decision, it is expected to be able to provide satisfactory means if the public and the court will examine the considerations that have been taken when making the decision. The right of community claim can be filed through NGOs if there are similarities in facts or events and the legal basis and types of claims between group representatives and group members. As for environmental organizations, they can file a lawsuit if they meet the requirements, among others in the form of legal entities, confirm in their articles of association that the organization was established for the purpose of preservation of environmental functions, and have carried out concrete activities with a statute of at least 2 years]]>
<![CDATA[JENIS HUKUMAN DALAM HUKUM PIDANA INDONESIA ]]>
<![CDATA[Masril Masril]]>
<![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.v1i1.50
<![CDATA[Indonesia adalah negara hukum, dimana sistim pemidanaan dengan jenis pidananya telahditentukan dalam undang-undang. Lain dari hal yang telah ditentukan oleh undang-undang adalahinkonstitusional, walaupun pidana tersebut diatur dalam tindak pidana khusus. Jenis hukuman yangada dalam pemidanaan di Indonesia masih sesuai dengan ketentuan yang ada dalam KUHP (KitabUndang-Undang Hukum Pidana) (pasal 10 KUHP dan apa yang dikatakan Anas tidak mungkinuntuk dilaksanakan, kecuali undang-undang dirobah]]>
<![CDATA[PROBLEMATIKA HUKUM PERKAWINAN DI INDONESIA ]]>
<![CDATA[Novita Lestari]]>
<![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.v4i1.1009
<![CDATA[Abstract: Indonesia is a very plural country, consisting of various tribes, groups, races and religions and rich in culture. The heterogeneity of Indonesian society makes it possible for marriages of different religions and other forms of marriage. The special law regulating marriage is Law Number 1 Year 1974. Many parties assume that Law Number 1 Year 1974 needs to be revised because the law has been too long and can not solve some problems of marriage in the modern era . Therefore, there are still many rules that need to be changed or added in the Marriage Law, for example about the rules / provisions regarding strict sanctions for marriage offenders, whether for the perpetrators of religious marriages, similar marriages, marriage sirri and contract marriage.]]>
<![CDATA[TAFSIR NUSHUSH (PEMBACAAN TEK WAHYU/NASH) DALAM PENETAPAN HUKUM ISLAM KONTEMPORER ]]>
<![CDATA[Fatimah, Fatimah]]>
<![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.v1i1.41
<![CDATA[Al Quran merupakan wahyu Allah yang disampaikan kepada Nabi MuhammadSAW. melaluiMalaikat Jibril AS., yang berfungsi sebagai hidayah atau petunjuk bagi segenapmanusia. Nabi Muhammad saw sebagai pembawa pesan-pesan Allah diberi tugas untukmensosialisasikan pesan-pesan al Quran kepada segenap manusia. Dan Nabi Muhammadtelah melaksanakan amanat ini dengan sebaik-baiknya melalui berbagai macam cara, antaralain: Nabi menafsirkan al Quran kepada para sahabatnya melalui bermacam penafsiran, baikdengan tindakan nyata atau penjelasan secara lisan terhadap berbagai ungkapan yang ada dalam alQuran, sehingga ungkapan-ungkapan yang masih global bisa dikatahui maksud dan tujuannya]]>
<![CDATA[SIGNIFIKANSI LEMBAGA AL-ḤISBAH DALAM SISTEM EKONOMI ISLAM ]]>
<![CDATA[Khairuddin Wahid]]>
<![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.v5i2.1442
<![CDATA[If the teachings of neoclassical economic systems minimize the role of the state in the market, and conversely the teaching of socialist economic systems maximizes the role of the State in the market, Islamic economic systems teach that markets, countries and individuals are in balance (iqtiṣād / equilibrium). This means that for Islamic economic systems, the State is in a unified system. However, Islamic economic systems guarantee a free market mechanism, where sellers and buyers are free to compete fairly in terms of equity. To guarantee the sustainability of this market fairly, from the outset the Messenger of Allah saw attention to the market by conducting an investigation into the market. This sunna is preserved by friends and the Islamic world, which in turn is transformed into an institution of ratio. After observing the objectives, principles, and characteristics of Islamic economic systems, it turns out that the existence of this market watchdog is a necessity, as a logical consequence of the Islamic economic system it self.]]>
<![CDATA[AKOMODASI BUDAYA LOKAL (`URF ) DALAM PEMAHAMAN FIKIH ULAMA MUJTAHIDIN ]]>
<![CDATA[Iim Fahimah]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 5, No 1 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v5i1.1433
<![CDATA[Culture is a set of human knowledge that is used as a guide or to interpret the overall human actions. Culture is also a guideline for people's lives which is believed to be true by the community. As a pattern for action, culture contains a set of knowledge possessed by humans as social beings, whose contents are devices, models of knowledge that are selectively used to understand and interpret the environment faced and to encourage and create necessary actions. Whereas as a pattern of action, culture is what happens in the daily lives of people based on guidelines believed to be true. Furthermore, in order to ground Islam to society so that the concept of Islamic law becomes a handle in interacting, accommodating local culture in Islamic law is a must. Acceptance of f urf as one of the arguments in establishing Islamic law provides an opportunity for the dynamics of Islamic law. Because many problems are not accommodated in the method of qiyas, istihsan, mashlahah mursalah and others, can be accommodated by ‘urf (local culture). Scholars accommodate local culture which in some ways is difficult to deny its need for that culture]]>
<![CDATA[INTERNALISASI KONSEP USHULIYUN DAN MUHADDISUN TERHADAP IMPLEMENTASI SUNNAH DALAM PROSES ISTIMBATH HUKUM ]]>
<![CDATA[Nenan Julir]]>
<![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.v2i1.64
<![CDATA[Internalization concept of Ushuliyun and Muhaddisun on implementation of sunnah inthe process of concluding the law. One of the main source of law in Islam is Al-qur’an, but inunderstanding qur’an and implementing the qur’an in the life need Al-Sunnah, which the secondsource of Islamic law. Qur’an and Al-Sunnah should be both covering Islamic teaching. The writer inthis paper aimed at analyzing al-sunnah in two ways: Muhaddisun and Ushuliyun. The writer is tryingto understand the concept of Muhaddisun and Ushuliyun in understanding al-sunnah as the secondsource of Islami law and how is their process in concluding the islamic law. The result shows that inunderstand al-sunnah, the Muhaddisun differentiate the hadith according to their sanad, matan andrawi. And thus, the selected hadith will be used for argumentation in concluding the law. While theUshuliyun in concluding the law they combined hadith and other argumentations, taking in to accountthe source of hadith, and deeply understanding the connotation meaning of hadith]]>
<![CDATA[EKSISTENSI NASIKH MANSUKH DALAM ISTINBAT Al-AHKAM ]]>
<![CDATA[Wahyu Abdul Jabar]]>
<![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.v3i2.1033
<![CDATA[Tulisan ini mengambarkan eksistensi nasikh dan mansukh dalam penetapan hukum islam. Dari kajian ini ditemukan adanya perbedaan pandangan terkait persoalan nasikh dan mansukh dalam istinbath ahkam yang dimotori oleh mufassir ortodoks dan mufasir kontemporer. Mufassir ortodoks berpendapat bahwa nasikh dan mansukh dalam ayat al-Qur’an benar-benar terjadi secara haqiqi, sehinga hukum yang sudah dibatalkan (dinasakh) tidak bisa diberlakukan kembali. Sementara mufassir kontemporer menolak pandangan tersebut dengan dasar bahwa semua ayat al-Qur’an tetap berlaku (operatif), dan tidak ada satu ayat al-Qur’an pun yang dibatalkan (dinaskh). Eksistensi nasikh dan mansukh hanya terjadi secara majaziyah semata tidak secara haqiqiyah. Golongan ini berpendapat bahwa Naskh yang diartikan pembatalan atau penghapusan, bisa dimaknai dengan “penangguhan”, hal ini dikarenakan terjadinya perubahan situasi dan kondisi. Apabila situasinya kembali kekeadaan semula, maka hukum yang ditangguhkan pun kembali seperti semula lagi.]]>
