Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial
Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial diterbitkan oleh Fakultas Syariah dan Ilmu Hukum, Institut Agama Islam Negeri Padangsidimpuan. Jurnal el-Qanuniy pertama kali diterbitkan pada tahun 2005 berdasarkan SK No. 0005.079/JI.3.2/SK.ISSN/2015.03 tanggal 27 Maret 2015 dan ISSN: 2442-6652. Jurnal el-Qanuniy juga memiliki ISSN elektronik: 2580-7307 berdasarkan SK No. 0005.25807307/JI.3.1/SK.ISSN/2017.07 tanggal 8 Juli 2017 yang mulai digunakan pada Volume 3 Nomor 1 Edisi Januari-Juni 2017.
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<![CDATA[CADAR DALAM PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF ]]>
<![CDATA[Dahliati Simanjuntak]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5591
<![CDATA[In this regard, the veil has become a very controversial issue in Islam. Some Muslims regard it as a command of Allah contained in the Qur'an, while other Muslims and non-Muslims, especially Westerners, the veil is identified as clothing that comes from Arab culture, many people assume that the wearing of the veil judged as excessive clothing and people who wear it are considered to shut themselves off from social interaction, and it is feared that there will be misuse of the veil for bad interests. Many Muslims argue that whatever the justification for the purdah (ie, veil) in the past, it has no relevance at all to modern times. The orthodox Muslim community, especially the ulama, on the other hand considers the veil for women as an absolute necessity, with its use becoming a habit. ]]>
<![CDATA[PENGAJUAN GUGATAN PEMBATALAN PERKAWINAN OLEH PEGAWAI PENCATAT NIKAH DITINJAU DARI PERSPEKTIF HUKUM POSITIF DAN MAQASHID SYARI’AH ]]>
<![CDATA[Zainal Arifin Purba & Fatimah]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5607
<![CDATA[True marriage is to connect the bond between a man and a woman in forming a happy and eternal household based on the One Godhead. However, the marriage institution that has been built can still be canceled due to the discovery of legal defects in the future. The annulment of this marriage is annulled by positive law in Indonesia as well as in fiqh, in this case the provisions of Islamic law that live and develop in Indonesia.]]>
<![CDATA[FANATISME MAZHAB DI LINGKUNGAN PESANTREN; STUDI KASUS DI PESANTREN MUSTHAFAWIYAH PURBA BARU ]]>
<![CDATA[Muhammad Arsad Nasution]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5073
<![CDATA[School fanaticism often colors the students in the pesantren environment which produces graduate who only tend to recognize the primacy and validity of certain schools of thought. As a result of the fanaticism of the school of thought can lead to disharmony between fellow Muslims in carrying out the teachings of Islam itself. Indications of mazhab fanaticism appear in the Musthafawiah Purba Baru Islamic Boarding School. The fanaticism of this school is influenced by fiqh learning that focuses on certain schools, namely the Safi'yah school of jurisprudence, the influence of teachers who are from the Shafi'iyah school, and the policy of establishing a pesantren that limits itself to learning fiqh with the Syafi'iah school.]]>
<![CDATA[JUAL BELI UANG (FOREIGN EXCHANGE TRANSACTION) DITINJAU DARI PERSPEKTIF HUKUM EKONOMI ISLAM ]]>
<![CDATA[Kholidah .]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5678
<![CDATA[Foreign exchange trading transactions are getting more and more in demand, Muslim investors/traders are no exception. Even recently, forex trading has been used as a speculation tool for traders to make a profit. Therefore, forex trading has become an important issue and has been in the spotlight of Muslim scholars and economists. In the study of fiqh, foreign exchange trading is known as al-sharf, namely buying and selling naqdain, gold for gold, silver for silver, or one of the two. This transaction is basically justified in Islam as long as it does not contain elements of usury. But unfortunately, the practice of foreign exchange trading is full of elements of usury, speculation, and gambling. According to the scholars, of these four forms of activity, only spot transactions are permitted, while forward, swap and option forms are prohibited.]]>
<![CDATA[POLITIK IDENTITAS DAN KRISIS IDENTITAS: MENGUNGKAP REALITAS PRAKTEK POLITIK DI INDONESIA ]]>
<![CDATA[Toguan Rambe]]>;
<![CDATA[Seva Mayasari]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5608
<![CDATA[This paper is the result of research with the argument that the Indonesian nation as a nation state does not justify the polarization of political identity based on ethnicity or religion. The fact that identity politics often occurs is based on certain political interests and for the interests of a group or group in gaining legitimacy of power. This condition causes prolonged social conflict and does not contribute to the development of social solidarity and the development of a nation. While this type of research is descriptive-analytic in the form of narratives presented with accurate data, data collection through library research, the author provides a comprehensive analysis of various written literature and those sourced from print and electronic media. The direction of this paper seeks to portray the nuances of identity politics that occur in Indonesia, how identity politics is played by political actors and what are the implications for the identity of the Indonesian nation. The results of this study indicate that identity politics has a negative impact on Pancasila values and social norms that have become the characteristics of the Indonesian nation. Identity politics also has implications for the identity crisis, among others, disrupting the integrity of the unitary state of the Republic of Indonesia, the increasing prevalence of hoax news, the occurrence of propaganda politics for unilateral interests, disturbing the plurality of the nation and the occurrence of social conflicts.]]>
<![CDATA[PROBLEMATIKA PENERAPAN HUKUM PIDANA ISLAM DI INDONESIA ]]>
<![CDATA[Adi Syahputra Sirait]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5857
<![CDATA[This paper aims to analyze how problematic the application of Islamic criminal law in Indonesia is. This type of research is to use an explanative mix method. The source of data from this research is the perception or view of the people of Medan city which consists of ordinary people, students and community leaders. Data collection methods were carried out by distributing questionnaires, focus group discussions and interviews, data analysis was carried out by coding, categorizing, tabulating, testing data and ending with conclusions. The results of this study indicate that at the level of ordinary people there is ignorance and lack of understanding of Islamic Criminal Law (Jinayah), then at the student level the view that there is a sadistic image attached to Islamic criminal law so that it is not easy to apply and at the level of community leaders the view that the Indonesian paradigm It is not an Islamic state that is firmly attached so that it is difficult to change, coupled with the condition of the plural and multicultural Indonesian society.]]>
<![CDATA[GANTI RUGI AKIBAT PEMBATALAN KHITBAH DALAM PERSPEKTIF HUKUM ISLAM ; STUDI KASUS PEMBATALAN KHITBAH DI KOTA MEDAN ]]>
<![CDATA[Uswatun Hasanah]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5954
<![CDATA[Compensation due to cancellation of sermons according to article 13 of the KHI (Islamic Jurisprudence) does not give impact in legal consequences. However, Islamic law has an opinion that allows for compensation due to the cancellation of the Khitbah (requests) in line with the opinion of Dr. Muhammad Abu Zahrah. And the compensation is also for the benefit of people so that none of the parties feel wronged since of the suffering they feel as a result of the cancellation.]]>
<![CDATA[PELAKSANAAN ADAT BARALLEK SEBELUM AKAD NIKAH TINJAUAN HUKUM ISLAM (Studi Kebiasaan Masyarakat Rantau Gedang Kabupaten Aceh Singkil) ]]>
<![CDATA[Azharuddin Azharuddin]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5880
<![CDATA[Walimatul 'ursy which the people of Rantau Gedang call the barallek custom is always carried out when a marriage event occurs, which is unique in that the local community often carries out the barallek custom before the wedding. The purpose of this study is to analyze why the implementation of the barallek custom before the marriage contract is often carried out by the people of Rantau Gedang. This research is an empirical juridical research, because this research looks at the rule of law with practices that occur in the field, while the legal approach used is a legal anthropological approach because this problem is analyzed based on 'urf in Islamic law. The results showed that the traditional practice of barallek in the Rantau Gedang community occurred after carrying out the marriage contract and before carrying out the marriage contract, this first practice usually has a gap between the marriage contract and the barallek custom which sometimes takes weeks and months. The second practice is carried out by the barallek custom first, then after the culmination of the barallek tradition is completed, the marriage contract is carried out. According to Islamic law, the practice of barallek custom before the marriage contract is carried out is in accordance with 'urf sahih, because the purpose of carrying out the barallek custom before the marriage contract is so that the bride's marriage can be witnessed by all families and the general public, apart from that it is also to strengthen the relationship between the two large families. the bride and groom.]]>
<![CDATA[PARADIGMA FIKIH PRIORITAS DALAM FATWA EKONOMI SYARIAH DI INDONESIA ]]>
<![CDATA[Dedi Dedi]]>;
<![CDATA[Athoillah Islamy]]>;
<![CDATA[Abdul Aziz Harahap]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.5420
<![CDATA[Upaya membumikan sistem ekonomi syariah di Indonesia tidak selamanya mendapat respons positif, melainkan seringkali menuai pandangan negatif dari masyarakat. Fenomena demikian di antaranya dipicu oleh paradigma yang keliru dalam merespons pelbgai fatwa ekonomi syariah yang ada. Penelitian normatif-filosofis ini bermaksud untuk mengidentifikasi paradigma fikih dalam landasan perumusan fatwa ekonomi syariah oleh Dewan Syariah Nasional (DSN)-Majelis Ulama Indonesia (MUI). Teori analisis dalam penelitian ini, yakni paradigma fikih prioritas (fiqh al-awlawiyat) yang dicetuskan oleh Yusuf al-Qaradawi. Hasil penelitian menunjukan terdapat corak paradigma fikih prioritas dalam landasan perumusan fatwa ekonomi syariah oleh DSN-MUI. Pertama, paradigma fiqh al-muwazanat (fikih keseimbangan) dan fiqh al-wâqi‘ (fiqh realitas) dalam landasan al-Taysîr al-Manhaji dan al-Tafriq baina al-Halal wal Haram. Kecenderungan paradigma fiqh al-muwazanat dan fiqh al-waqi’ terlihat pada penekanan landasan al-Taysîr al-Manhaji yang membandingkan mempertimbangkan kadar kemaslahatan terbaik dan adaptable dengan kondisi empiris ekonomi yang ada. Begitu juga dapat dilihat dalam penekanan landasan at-Tafriq baina al-Halal wal Haram yang memisahkan (harta yang halal dan yang haram, karena relaitas praktik sistem ekonomi syariah di Indonesia masih belum lepas secara totalitas dari sistem ekonomi konvensional. Kedua, paradigma fiqh al-maqasid (fikih tujuan) dalam landasan I‘adah al-Nazhar dan Tahqiq al-Manath. Hal tersebut dapat dilihat dari penekakanan kedua landasan tersebut yang menekankan peninjauan ulang terhadap implikasi fatwa maupun dasar penetapan fatwa untuk mengetahui sejauh mana implikasi maupun dasar penetapan sebuah hukum paralel atau justru berlawanan dengan wujud kemaslahatan yang menjadi tujuan inti dari perumusan fatwa. Implikasi teoritik penelitian ini menunjukan bahwa keberadaaan dimensi corak paradigma fikih prioritas dalam landasan perumusan fatwa ekonomi syariah oleh DSN-MUI dapat senantiasa adaptif dan kontekstual terhadap perkembangan sistem ekonomi modern. Keterbatasan penelitian ini, yakni belum membahas tentang bagaimana bentuk intervensi politik (pemerintah) dalam strategi perumusan pelbagai fatwa DSN-MUI terkait ekonomi syariah. ]]>
<![CDATA[TINJAUAN HUKUM PROGRESIF TERHADAP PEMBERIAN WASIAT WAJIBAH BAGI AHLI WARIS NON-MUSLIM ]]>
<![CDATA[Fatahuddin Aziz Siregar]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 8, No 1 (2022) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qanuniy.v8i1.7667
<![CDATA[This study aims to describe the problem of determining compulsory wills for non-Muslim heirs, this will be studied using a progressive legal perspective. While the type of research used is qualitative research and is supported by literature research and uses a normative-juridical approach. The results of this study showed that the panel of judges of the Supreme Court considered that non-muslim heirs were entitled to a mandatory testamentary share of 1/4 or 25% of the property left by the testator. The reason is, heirs often accompany heirs both in good health, illness, and anything else entered when heirs seek treatment in China until heirs are willing to accompany them. Therefore, the practice of giving a compulsory will is a form of substantive justice to heirs as is characteristic of progressive law. Moreover, justice according to progressive law, it is not the state that asserts mechanisms but substantive justice.]]>
