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[PERAN ARBITRASE DALAM PENYELESAIAN PERCERAIAN ]]>
<![CDATA[Yusmita Yusmita]]>
<![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.v1i1.44
<![CDATA[Dalam kajian fiqh Islam arbitrase disebut dengan istilah tahkim, akan tetapi tahkimdalam kajian fiqh hanya mencakup penyelesaian persengketaan dalam keluarga saja, tidakmencakup perkara perdata lainnya. Arbitrase dalam konsep modern dan perunang-undangancenderung hanya menyelesaikan sengketa ekonomi saja. Sementara di dalam perundang-undangandijelaskan perkara yang dapat diselesaikan dengan cara arbiterase adalah perkara yangmemungkinkan terjadi perdamaian di antara orang-orang yang bersengketa. Persengketaan seringterjadi di tengah-tengah masyarakat, baik itu persengketaan dengan orang lain, sepertipersengketaan masalah ekonomi, perdagangan, maupun persengketaan yang menjadi wilayahhukum keluarga, seperti persengketaan antara ayah dengan anak, suami dengan isteridan yanglainnya.Arbiterase ini diperlukan untuk menyelesaikan sengketa yang terjadi antara suami isteri,dalam rangka menekan angka perceraian dan mewujudkan keluarga yang sakinah, mawaddah danrahmah. Lembaga arbiterase khusus bagi umat Islam di Indonesia yaitu BASYARNAS (BadanArbitrase Syari’ah Nasional). Perkara-perkara percekcokan antara suami isteri yang tidak bisadiselesaikan sendiri diharapkan tidak sampai ke pengadilan, tetapi cukup diselesaikan di BP4 danBASYARNAS saja. Menurut penulis BASYARNAS ini merupakan alternatif yang dapat dipilihumat Islam pada masa akan datang dalam menyelesaikan perkara perdatanya. Walaupun perkaraperceraian belum tersurat atau tercantum secara jelas di dalam pasal-pasal aturan BASYARNAS,akan tetapi peluang itu telah tersirat di dalamnya, yaitu dapat menyelesaikan perkara perdata umatIslam.]]>
<![CDATA[KONSEP MAQASHID AL-SYARI`AH: PERBANDINGAN ANTARA PEMIKIRAN AL-GHAZALI DAN AL-SYATHIBI ]]>
<![CDATA[Suansar Khatib]]>
<![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.v5i1.1436
<![CDATA[This article explains the comparison of maqashid al-shari'ah thinking between al-Ghazali and al-Syathibi. The purpose and core of all Islamic teachings (Qur'an and hadith) is benefit. The need to prioritize the benefit of religious texts and ijma in the Muamalah region and adat if there is a contradiction between the two. Benefits prepared by humans must be included in the benefit of the text if there is a contradiction between the two. Both of them also agreed that the benefit was intended, the essence returned to the protection of humans themselves, but according to al-Thufi maslahah is the most authoritative independent proposition to determine legal policy. Benefit is not an authoritative proposition to determine legal policy. Benefit is not a legal proposition, but as the core and purpose of a law. According to him all the Islamic Shari'ah teachings have a causal relationship (muamalah) with benefit in the customary territory and muamalah. Intellect (intellect) of normal human beings can also know and find benefit in the area of muamalah and adat (tradition) not in the area of worship]]>
<![CDATA[GENEOLOGI PAHAM FIKIH TAWASUTH KH MOH ZUHRI ZAINI: Dari Paham Tawasuth Ahlussunnah wa al-Jama’ah Hingga Paham Fikih Tawasuth Pesantren Nurul Jadid Probolinggo ]]>
<![CDATA[Moh Dahlan]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 1, No 2 (2014) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v1i2.59
<![CDATA[Kajian mengenai geneologi paham fikih tasawuth itu memiliki arti penting dalammenjawab paham fikih instan dan radikalisme agama yang cukup besar dan marak dekade terakhirini. Dari hal tersebut, penelitian ini berusaha mengkaji genelologi paham keagamaan/fikih tawasuthKH Moh Zuhri Zaini dan juga implementasi kehidupan pesantren Nurul Jadid. Adapun metodepenelitian ini menggunakan pendekatan teori politik Kuntowijoyo yang memetakan tiga macam;pendekatan internalisasi, eksternalisasi dan objektifikasi, serta wawancara dengan pihak terkait. Hasilkajian ini menjelaskan bahwa KH Moh Zuhri Zaini menekankan perlunya proses pemahaman(internalisasi) ilmu agama/fikih harus dilakukan secara komprehesif, setelah itu proses pembentukanatau pemberlakuan ilmu agama/ fikih yang tidak boleh hanya mengandalkan pendekatan ekstenalisasitetapi juga harus mengintegrasikan dengan pendekatan objektifikasi fikih, sehingga makna ajaranfikih tidak hanya mengejar pelaksanaan keabsahan dan legalitasnya, tetapi juga sekaligusmengintegrasikan dengan substansinya sebaaimana fatwa hukum KH Moh Zuhri Zaini tentangperlunya menerapkan tidak hanya legalitas-formalnya sebagaimana maraknya tuntutan pendiriankhilafah Islamiyah, tetapi yang terpenting juga penerapan substansinya, yaitu penerapan prinsipkejujuran, keadilan, kemampuan dan kecakapan. Paham fikih tawasuth Pesantren Nurul Jadid inidibangun secara istiqamah berdasarkan prinsip PP Nurul Jadid, yaitu kesadaran beragama dankesadaran berorganisasi. Prinsip ini berakar dari paham Ahlussunnah wa al-Jama’ah yang menjadiideologi Jam’iyyah Nahdlatul Ulama. Oleh sebab itu, fatwa dalam paham fikih tawasuth KH MohZuhri Zaini tidak bersifat doktrinal, tetapi rasional dalam menentukan calon anggota dewan ataucapres/cawapres tahun 2014.]]>
<![CDATA[BISNIS HARAM DAN PENGARUHNYA TERHADAP FISIK DAN PSIKIS MANUSIA ]]>
<![CDATA[Zumaroh Zumaroh]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 4, No 2 (2017) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v4i2.1019
<![CDATA[Abstract: One form of work someone does to produce a variety of products is business. For Muslims, business is always controlled by the law of halal and haram, both in the way of acquisition and utilization. Physically, a person’s malicious practices will result in enormous losses, he will experience various diseases that are difficult to cure or even no cure. This affects the depletion of the treasures it has collected in such haram ways. Psychically, the warning and punishment sanctions experienced by malbic businessmen are more dire. In addition to causing various traits and bad traits within himself and his family, he will also experience severe depression and shudder as a manifestation of the aridity of the soul due to his evil behavior in business.]]>
<![CDATA[POLIGAMI DALAM PERSPEKTIF USHUL Al-FIQH ]]>
<![CDATA[Iim Fahimah]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 4, No 2 (2017) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v4i2.1014
<![CDATA[Abstract: In the Qur’an, the issue of polygamy is only mentioned in verses 3 and verse 129. In verse 3 talks about the permissibility of polygamy, in verse 129 it talks about the difficulty and inability of a husband to do justice to wives. This means that the permissibility of polygamy is bound by strict conditions which means if the condition is not met, then polygamy should not be done. In the perspective of ushul fiqh to be reviewed is the polygamy verse which includes amr shigat and its legal implications and ta’arud al-adillah in the polygamy verse related to fair terms for polygamy perpetrators against his wives. The three editors used in the Qur’an are the orders of marrying women -women are considered good, so scholars differ when giving the meaning of the verse. Some say a maximum of 4, there are 8, there is also a limit of 16. Furthermore scholars also differed whether the rukhsah one, or more than one. In this case, the author is more likely to say that polygamy is rukhsah, while his azimah remains one. Polygamy is permissible if the situation requires polygamy, but if with monogamy there is no problem, then monogamy is better.]]>
<![CDATA[KONTRIBUSI LEMBAGA ADAT DALAM IMPLEMENTASI SYARIAT ISLAM DI ACEH ]]>
<![CDATA[Abdul Wahid]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 6, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v6i2.2616
<![CDATA[During this time, the people of Aceh have used traditional institutions as one of the institutions to resolve various disputes that occur within the community. Because the majority of Acehnese people embraced Islam, then when the Islamic shari'ah was officially enforced these traditional institutions could not be abandoned, even he strongly supported the implementation of Islamic sharia. This paper tries to examine the role of traditional Acehnese institutions as one of the institutions that has taken root in Acehnese society. In accordance with its characteristics, this research is a qualitative research with descriptive-analytical methods and normative-philosophical approaches. The results showed that the traditional institutions of Aceh had a certain role and authority in carrying out the settlement that occurred within the area (gampong / mukim) in Aceh. Customary institutions in NAD also have an influence on the establishment of Islamic Sharia, with provisions not contradicting the principles of Islamic law itself]]>
<![CDATA[MANAJEMEN LABA DALAM PRESPEKTIF ISLAM ]]>
<![CDATA[Yosy Arisandy]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 2, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v2i2.71
<![CDATA[Profit Management in the Perspective of Islam. This research was conducted to find outthe Islamic perspective on the activities Profit Management in the company's financial reporting. Thisstudy is an extension of previous research by Muhammad Faisol (2013) with some modifications. Thisresearch was done by using literature study between previous research on profit management inrelation to fraud or manipulation in comparison with literature about the rules of making a profit /earnings in accordance with Islamic law in the business. Earnings/profit management is allowed inaccordance with the rules of Generally Accepted Accouting Principles (GAAP). However, in view ofthe Islamic Sharia patterns used and the purpose of earnings management practices, it is not inaccordance with Islamic law in relation to the business a clear, honest, blessing and blessing.]]>
<![CDATA[PROBLEMATIKA IMPLEMENTATIF CORPORATE SOCIAL RESPONSIBILITY (CSR) PADA BANK SYARIAH DI INDONESIA ]]>
<![CDATA[Zumaroh Zumaroh]]>;
<![CDATA[Desi Wahyuni]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 6, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v6i2.2255
<![CDATA[This paper aims to examine the implementation of social responsibility (Corporate Social Responsibility) in Islamic banks. This study also includes a review of the usefulness of social responsibility (CSR) Sharia banking based on applicable regulations. Practically, this study is expected to be able to contribute to Islamic Financial Institutions (LKS), especially Islamic Banks in making decisions and determining Social Responsibility (CSR) programs for the interests of stakeholders. This type of research is qualitative, with analytical descriptive method and philosophical normative approach. The results showed that in the implementation of CSR in Islamic banks there were problems in management because CSR funds were managed together with ZIS funds. With regulations that can be combined, Islamic banks are able to more effectively carry out their social functions as a form of accountability to all parties involved with the company, both employees and stakeholders. Optimal application of CSR can improve the sustainability of Islamic banks because of the increasing image of the bank in the eyes of the general public]]>
<![CDATA[HAK HADHANAH SETELAH PERCERAIAN (Pertimbangan Hak Asuh bagi Ayah atau Ibu) ]]>
<![CDATA[Supardi Mursalin]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 2, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v2i2.76
<![CDATA[The Right of caring a child after divorce: The children should be taken care by their parent,and the parent by all means is responsible to fulfill the need of their children according the parent’sincome ability. In case of divorce between husband and wife, while they still have innocent child, whois more entitled to keep it? Basically after divorce, Islam makes the wife (mother) as the mostimportant person entitled to the rights of children. In addition, there are additional requirements to getthe right namely the ability to maintain of children in religious education and academic, residentialpurposes, the need of food from the source of good and lawful sustenance. If the mother does not meetthe requirements then it will be switch to the other, e.g the father]]>
<![CDATA[PENENTUAN WAKTU SALAT ZUHUR DENGAN BATAS AWAL ZAWAL AL-SYAMS ]]>
<![CDATA[Badrun Taman]]>;
<![CDATA[Fafa Redy]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 6, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v6i2.2619
<![CDATA[There are two different consepts of zawal al-syams. First consept shows that zawal al-syams is sun position when it’s east disk get through meridian. Second consept talk that the zawal al-syams is sun position which it’s center point accros meridian. This different implicate that doing zuhur prayer when sun is in istiwa’ position is legitimated according to second consept, and isn’t legitimated in the view of first consept, because it doesn’t enter initial limit of zawal al-syams yet. This description bring up two problems, there are: how is the zawal al-syams consept according to Islamic jurisprudence of prayer time, and how is the initial limit of zawal al-syams in the view of Islamic prayer time jurisprudence. This is qualitative-library research with descriptif-analitical-comparative method and normative-astronomic approach. The research conclusions are zawal al-syams in Islamic jurisprudence perspective is zawal zhahiri (observable zawal) with zhuhur fai’ al-zawal criteria means appearance of zawal shadow. So that, Zawal zhahiri is slipping of the sun from meridian signed bay appearance of shadow increase ini length moving to the east. Initial limit of zawal is started from the first motion of sun.]]>
