Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial
This journal focused on Islamic Law Studies and present developments through the publication of articles, research reports, and book reviews. SCOPE Ahkam specializes on Islamic law, and is intended to communicate original research and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines.
Articles
275 Documents
<![CDATA[MENGENTASKAN KEMISKINAN RAKYAT ACEH DENGAN SYARI'AH ]]>
<![CDATA[M. Shabri Abd. Majid]]>
<![CDATA[ Media Syari'ah Vol 15, No 2 (2013) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v15i2.1775
<![CDATA[This study discusses the concept of poverty from an Islamic perspective. It then attempts to propose a holictic strategy to alleviate poverty in Aceh within the Shari’ah framework. To eradicate poverty, inter alia, the Acehnese should constantly and steadfastly improve their devoutness to Allah SWT. Their daily activities must be always in harmony with the Divine injunctions, the Holy Qur’an and Hadith. The elite groups must compromise and do not monopolize power and wealth in Aceh. Developmental budget should be proportionately distributed among the people of Aceh. Just economic and democratic political systems which are free from corruption and malpractices must be upheld. The rich Acehnese must fulfil their rights to the poor by paying zakat (Islamic tax). That ruling government should not be oppressive; the political elites should not take a chance to reap their benefits in the political instability in Aceh. The peaceful Aceh should be preserved so that the continous efforts to alleviate poverty can be easily intensified.]]>
<![CDATA[PASAR SYARI'AH DAN KESEIMBANGAN HARGA ]]>
<![CDATA[Marhamah Saleh]]>
<![CDATA[ Media Syari'ah Vol 13, No 1 (2011) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v13i1.1740
<![CDATA[The market is an economic indicator of a country. In the concept of a modern economic, market mechanism is largely determined by supply and demand. But long time ago the classical moslem scholars such as Abu Yusuf, Yahya ibn Umar, Al-Ghazali, Ibn Taymiyya and Ibn Khaldun had voiced several factors that help forming a market mechanism, and also about the government policy in order to market intervention and price regulation. In the normal economic circumstances, the government is not justified to interfere to determine prices and affect the market mechanism. But when the monopoly practices (ihtikar), hoarding (iktinaz), political dumping (siyasah al- ighraq), and various fraud committed by marketeer, the government is proposed to control the prices in order to achieve the benefit of the people. This article comparatively tries to observe the past opinions of Moslem economists about market behavior in accordance with the sharia and the creation of price stability.]]>
<![CDATA[Zakat untuk Kesejahteraan Bangsa ]]>
<![CDATA[M. Anton Athoillah]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1799
<![CDATA[Tulisan ini mengungkap gagasan tentang reformulasi zakat untuk kesejahteraan masyarakat pada sebuah negara bangsa. Untuk konteks Indonesia, dengan melihat konsep kemiskinan yang diperluas, ditemukan peluang pendistribusian zakat pada sejumlah aspek yang memerlukan penanganan lebih serius. Bersanding dengan pendidikan dan kesehatan, dana zakat yang dikeluarkan bisa menggambarkan kondisi daya beli masyarakat muslim. Sehingga untuk wilayah yang penduduknya may oritas muslim, ukuran zakat bisa diwacanakan untuk memperkuat ukuran daya beli masyarakat. Dengan pendekatan teologis-normatif yang berkesimpualn bahwa zakat merupakan kewajiban individual berdampak sosial, tulisan ini menghantarkan kepada pendekatan normatif-historis yang berkesimpulan bahwa penerima (mustahiq) zakat tidak dibatasi hanya bagi kelompok muslim. Kelompok penerima zakat bisa saja non-muslim dan tujuan area distribusi menggunakan konsep desentralisasi, tanpa menghilangkan kebolehan sentralisasinya. Dengan pendekatan filantropis, diungkapkan bahwa zakat sudah menjadi tradisi masyarakat dan karenanya zakat bisa menjadi perekat social, sebagai mana dikemukakan dalam pendekatan modal sosial. Pendekatan ilmu ekonomi menjadi penguat pembahasan reformulasi zakat untuk kesejahteraan bangsa ini. Sejumlah penelitian terdahulu mengungkapkan bahwa zakat dapat mendongkrak pertumbuhan ekonomi dan menurunkan kemiskinan.]]>
<![CDATA[MEDIASI INDIA DALAM PERPINDAHAN DAN PENYEBARAN KULTUR DAN PERADABAN PERSIA: Islamisasi di Asia Tenggara ]]>
<![CDATA[Mohammad Ali Rabbani]]>
<![CDATA[ Media Syari'ah Vol 15, No 1 (2013) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v15i1.1765
<![CDATA[An effective and constructive role played by the Indian Muslims in the dissemination of Persian culture and civilization in Southeast Asia is quite important. Role of Indian Muslims is expansion one of the three theories about the origin of the arrival of Islam in Southeast Asia, i.e. the theory of Arabic, Indian and Eastern (Persian and Chinese). Historical Indications and documentary about the background of India’s important role to the presence of the Iranian people in Southeast Asia appeared through the presence of Iranian families descent who settled in major cities, as well as historic religious buildings and old tombs associated with the Iranian people. Iran names that exist in the old cemetery headstone of Iranian people with Persian language and religious tradition associated with Muharram and also usage of the name and title of Shiite at mosques and religious centers are witness documentary from Iran-India cultural assimilation that has moved into the region. Although the cultural traditions of India have friction and changes due to ethnic assimilation of Iranian descent who lived with the tribe and Banggali Indian descent, but the generation that remains in Southeast Asia still proud of their Iranian aspect. Despite pressure from the colonial party, the Communist government and military hegemony in the region, they were still able to play a major role in the defense of Islam and Islamic culture and aspects of Iranian in Southeast Asia.]]>
<![CDATA[Kontribusi Pemikiran Hasbi Ash-Shiddieqy dalam Bidang Fikih ]]>
<![CDATA[Aan Sufian]]>
<![CDATA[ Media Syari'ah Vol 14, No 2 (2012) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v14i2.1875
<![CDATA[Hasbi Ash-Shiddieqy (1904-1975) argued, Muslims should be able to distinguish between the Shari’ah which directly from Allah SWT, and fiqh, which is the interpretation of the Shari’a by the mujtahid scholars. So far, there is an impression that Muslims in Indonesia tend to regard fiqh as a Shari’a jurisprudence that should be applied absolutely. As a result, the books of fiqh regarded as a source of religious law, although the Islamic legal opinions of the school sometimes are—to some how—incompatible with the current context. Hasbi saw the need to do ijtihad (Islamic exertion) in favoring the benefit for the people in response to the flow of modernization because Islamic law can basically meet public needs and the needs of mankind. Hasbi offered muqaranah (comparative) method which applied not among the Islamic schools, but also between schools and modern legislation. Hasbi offered idea ijtihad jama’i (ijtihad collectively) by engaging and involving various Muslim scientists so that decisions made are closer to the truth and a much more in line with the demands of the situation and welfare of the community. Since 1940, Hasbi offered the need for having Indonesian fiqh to be a pillar for the development of the Indonesian law. Through ijtihad collectively, according to Hasbi, Indonesian Muslims could formulate and have fiqh according to the personality of the Indonesian nation]]>
<![CDATA[Konsep Pembinaan Umat dan Strategi Pelaksanaan Syariat Islam di Aceh ]]>
<![CDATA[Iskandar Usman]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1755
<![CDATA[Islam adalah agama yang sangat sempurna mengatur seluruh aspek kehidupan manusia untuk mewujudkan kebahagiaan hidup manusia dunia akhirat selama manusia itu mengamalkan ajarannya secara benar. Islam telah menjadikan penganutnya menjaadi umat yang sejahtera, maju, dan berperadaban tinggi ketika umat Islam berpegang kepada ajarannya secara baik dan benar. Umat Islam pernah menciptakan dan menguasai peradaban dunia mencapai ratusan tahun ketika masa pemerintahan Bani Umayyah dan Bani Abbasyiyah; kemudian Turki Usmani dll, mulai dari kawasan Timur Tengah sampai Afrika dan Eropa. Umat Islam juga pernah menciptakan peradaban tinggi di anak benua India pada masa kejayaan Kerajaan Islam Mughal. Demikian juga Aceh pernah terkenal dan berperan dalam kancah peradaban dunia maju sejak masa Kerajaan Islam Perlak, Kerajaan Islam Samudra Pasai, dan Kerajaan Aceh Darussalam. Setelah menguasai peradaban dunia dalam waktu yang lama, kejayaan Islam surut sedikit demi sedikit. Satu persatu kerajaan Islam ditaklukkan oleh kekuatan lain akibat perpecahan yang terjadi di dalam kerajaan Islam karena umat Islam terutama para pemimpinnya sudah menyimpang dari ajaran Islam. Pada penghujung abad XIV H timbul semangat dan optimisme dari sebagian besar umat Islam dan menyatakan bahwa abad XV H adalah awal kebangkitan kembali umat Islam dan timbul keinginan dari kelompok-kelompok masyarakat agar dapat mereka dapat melaksanakan syariat Islam secara baik dan diterapkan secara resmi oleh pemerintah. Sekarang ini Aceh sudah diberikan kewenangan untuk melaksanakan syariat Islam, namun belum memperlihatkan hasil yang menggembirakan karena rendahnya tingkat pengetahuan masyarakat dan para pemimpinnya tentang ajaran Islam. Makalah ini ingin mengungkapkan konsep pembinaan umat dan strategi pelaksanaan ssyariat Islam di Aceh agar masyarakat Aceh mau melaksanakan syariat Islam sebagai suatu kebutuhan baginya semoga menjadi masyarakat yang sejahtera dan bahagia dunia akhirat. Semoga kebangkitan kembali umat Islam dimulai dari Daerah Serambi Mekkah ini]]>
<![CDATA[Al-Qur'an dan Keadilan Islam dalam Pensyariatan Hudud ]]>
<![CDATA[Muhammad Syahrial Razali Ibrahim]]>
<![CDATA[ Media Syari'ah Vol 14, No 1 (2012) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v14i1.1721
<![CDATA[This paper represents an attempt to restore the Muslims view toward the right understanding of Islam and its teachings, particularly in matter of law enforcement in penalty law (hudud). In fact, Islam is not a religion that only focuses on sanctions and penalties, but instead, mercy is the essence of Islamic teachings. Shari’a was revealed for the benefit of human beings. Therefore, before the sanction imposed, Islam had already set the Muslims to avoid all those sanctions.]]>
<![CDATA[Penyelesaian Kasus Khalwat melalui Peradilan Adat Aceh ]]>
<![CDATA[Muntazar Muntazar]]>;
<![CDATA[A. Hamid Sarong]]>;
<![CDATA[Mohd. Din]]>
<![CDATA[ Media Syari'ah Vol 19, No 1 (2017) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v19i1.2019
<![CDATA[Aceh Qanun No. 6 of 2014 on the Law Jinayat Article 24 Qanun said, "that jarimah seclusion under the authority of customary justice resolved according to the provisions of Qanun Aceh on life coaching and customs and / or laws and other legislation regarding the customs". With the authority granted by Qanun Jinayat, device indigenous village has a role in solving the problems jarimah seclusion, but in Article 24 of the Qanun above in accordance with the derivative or explanation states that, "Justice customary village authorities resolve the matter jarimah seclusion in the event in the village and the culprit is a resident of the village. "But in reality any problems that occur in the village remain to be resolved even if the different actors of village, even very rare actors who are the village and this shows that the explanation Articles shall not walk in the village in Aceh.]]>
<![CDATA[REORIENTASI TENTANG ZAKAT PERNIAGAAN: PENGALAMAN MALAYSIA ]]>
<![CDATA[Munawwar Badruddin]]>;
<![CDATA[Norhafizah Binti Abdul Razak]]>
<![CDATA[ Media Syari'ah Vol 13, No 2 (2011) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v13i2.1790
<![CDATA[Commerce zakat is a compulsory trade against traders who run the trading activities of a developed capital and profit. Commerce zakat has been classified as assets that must be used as a charity. Zakat has been compulsory for Muslims who do trade based on the proposition of the Qur’an and hadith. In this study, collection of zakat which is obtained it will be helpful in ensuring the achievement of social well-being of Muslims. The study looked at how the implementation of the institution of zakat commerce and the merchants. Here will be presented the problems about the concept, trading systems, receiving alms, division and problems encountered. This study uses primary and primary data. Secondary data are used to look at the true concept of zakat commerce. The primary data are used for research purposes in terms of implementation of zakat. The results of this study provide implications for the influence or not something in a commercial implementation of the charity Muslim region.]]>
<![CDATA[Eksistensi Kota Madani dalam Perspektif Siyasah Syar'iyyah (Kajian Eksplisit Kota Madani Banda Aceh) ]]>
<![CDATA[Hasanuddin Yusuf Adan]]>
<![CDATA[ Media Syari'ah Vol 19, No 2 (2017) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v19i2.2022
<![CDATA[Istilah Kota Madani sering dikaitkan dengan keberadaan kota Madinah di zaman Nabi dan Khulafaurrasyidin sehingga sebahagian orang cenderung mengartikan kata madani sebagai padanan kata madinah. Dalam memimpin kota Banda Aceh Illiza Sa’aduddin Jamal sering sekali mengkampanyekan istilah kota madani untuk Banda Aceh sehingga istilah kota madani sudah sangat akrab bagi warga kota tersebut. Pertanyaan yang muncul di sini adalah; bagaimana konsep kota madani yang sebenarnya? Dan mana contoh konkrit kota madani yang pernah wujud dalam kehidupan ummat manusia di dunia? Serta bagaimana kedudukannya dalam konteks siyasah syar’iyyah. Untuk menjawab semua pertanyaan tersebut perlu kehadiran teknis dan metodologi penulisan sebagai penguat keabsahan suatu tulisan ilmiah seperti metode kualitatif yang sangat layak digunakan untuk tulisan ini sebagai jenis penelitian ilmu sosial. Dari hasil kajian yang ada ditemukan bahwa konsep kota madani merupakan sebuah kota yang dihuni dan dipimpin oleh ummat Islam yang berlaku amalan ketauhidan, amalan syari’ah, dan amalan akhlak karimah di dalamnya sebagaimana yang pernah wujud dalam wilayah Madinah yang dipimpin Rasulullah SAW dan para khulafaurrasyidin dahulu kala, kota tersebut harus dipimpin oleh pemimpin muslim yang tha’at, beriman, dan bersyari’ah. Dengan demikian kota Banda Aceh yang sering disebut-sebut sebagai kota madani perlu dipersiapkan unsur-unsur kemadaniannya sehingga ia layak disebut Kota Madani.]]>
