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Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial
Published by Universitas Islam Negeri Ar-Raniry Banda Aceh
ISSN : 14112353     EISSN : 25795090     DOI : http://dx.doi.org/10.22373/jms
Core Subject : Religion, Economy, Humanities, Social,
Religion Humanities Economics, Econometrics & Finance Law, Crime, Criminology & Criminal Justice Social Sciences
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.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 275 Documents
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Dewas' Legal Effects on KPK Independence: A View from Siyasah Dusturiyyah Haryani, Yeni; Irwansyah, Irwansyah
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 1 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i1.17801

Abstract

This article says that the Supervisory Board's (Dewas) main job is to keep an eye on how the Corruption Eradication Commission (KPK) is doing. This includes making performance goals, managing the budget, and keeping an eye on wiretapping and searches done by the KPK. The goal of this paper is to explain, from the point of view of Siyasah Dusturiyyah, how the presence of the Supervisory Board in Law No. 30 of 2002 about the KPK affects the independence of the KPK. In this study, normative legal research was used. For this study, library research was used to find legal information. Based on the results of this study, Siyasah Dusturiyyah thinks that the presence of the Supervisory Board has a positive effect on the independence of the KPK. The Supervisory Board is an independent body that makes sure the KPK follows the law and isn't affected by political or other groups' interests. Artikel ini berusaha menegaskan tugas utama Dewan Pengawas (Dewas) adalah mengawasi bagaimana kinerja Komisi Pemberantasan Korupsi (KPK). Hal ini termasuk menetapkan sasaran kinerja, mengelola anggaran, dan mengawasi penyadapan dan penggeledahan yang dilakukan oleh KPK. Tulisan ini bertujuan untuk menjelaskan, dari sudut pandang Siyasah Dusturiyyah, bagaimana keberadaan Dewan Pengawas dalam UU No. 30 Tahun 2002 tentang KPK mempengaruhi independensi KPK. Dalam penelitian ini digunakan penelitian hukum normatif. Berdasarkan hasil kajian tersebut, Siyasah Dusturiyyah menilai kehadiran Dewan Pengawas berpengaruh positif terhadap independensi KPK. Dewan Pengawas adalah badan independen yang memastikan KPK taat hukum dan tidak terpengaruh oleh kepentingan politik atau kelompok lain.
Collateral Binding Principles in Sharia Banking Financing Agreements Fauzi, Wetria; Agustin Wulandari, Ratih
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 1 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i1.17987

Abstract

Sharia Banking is based on these sharia principles, all operational activities must not conflict with sharia principles, including financing. The Financing has an important role in the development of Islamic banking. This is to anticipate various risks in bank financing to apply the obligation to provide collateral by customers. The binding of collateral must be clearly regulated and based on sharia principles to achieve sharia compliance. The purpose of this research is to find out and analyze the arrangement of binding collateral in Islamic banking financing, as well as the fulfillment of sharia principles in binding collateral in Islamic banking financing. This is a normative research whose subject matter is the rule of law, legal doctrine to answer certain legal issues. This study concludes that kafalah and rahn are guarantees in the concept of Islamic law, regulated by the DSN-MUI Fatwa Number: 11/DSNMUI/IV/2000 concerning Kafalah. Fatwa Number: 25/DSN/MUI/III/2022 concerning Rahn, Fatwa Number: 92/ DSNMUI/IV/2014 concerning Funding accompanied by Rahn (Al-Tamwil Al-Mautsuq Bi Al-Rahn). However, it has not been set forth in laws and OJK regulations, so that the collateral binding arrangements for Islamic banking use conventional banking guarantee institutions, namely. Pledges, mortgages, fiduciaries, mortgages and warehouse receipts. Not all substances in conventional guarantee institutions can be applied to Islamic banking which prioritizes Islamic principles, namely the values of justice, expediency, balance and universality  and does not carry out business activities that contain elements of usury, maisir, gharar, unlawful and unjust, and most importantly overrides the tabbaru principle in Islam. Perbankan Syariah berdasarkan kepada prinsip syariah, seluruh kegiatan operasionalnya tidak boleh bertentangan dengan prinsip syariah termasuk pembiayaan. Pembiayaan mempunyai peranan yang penting dalam perkembangan Perbankan Syariah. Untuk mengantisipasi berbagai resiko dalam pembiayaan, bank menerapkan kewajiban memberikan agunan oleh nasabah. Pengikatan agunan tentunya harus diatur secara jelas dan berdasarkan prinsip syariah untuk mewujudkan syariah compliance. Tujuan penelitian untuk mengetahui dan menganalisis  pengaturan pengikatan agunan pada pembiayaan Perbankan Syariah, serta pemenuhan prinsip-prinsip syariah dalam pengikatan agunan pada pembiayaan Perbankan Syariah. Penelitian ini merupakan penelitian normatif yang pokok kajiannya adalah aturan hukum, doktrin hukum untuk menjawab isu hukum tertentu. Penelitian ini menyimpulkan kafalah dan rahn merupakan jaminan dalam konsep hukum Islam,  yang diatur pada Fatwa DSN-MUI Nomor : 11/DSNMUI/IV/2000 tentang Kafalah. Fatwa DSN-MUI Nomor : 25/DSN/MUI/III/2022 tentang Rahn, Fatwa DSN-MUI Nomor : 68/DSN-MUI/III/2008 tentang Rahn Tasjily diperbolehkan adanya jaminan barang., Fatwa DSN-MUI Nomor : 92/DSNMUI/IV/2014 tentang Pembiayaan yang disertai Rahn (Al-Tamwil Al-Mautsuq Bi Al-Rahn). Namun belum dituangkan dalam peraturan perundang-undangan ataupun peraturan Otoritas Jasa Keuangan, sehingga pengaturan pengikatan agunan pada Perbankan Syariah menggunakan lembaga jaminan perbankan konvensional yaitu ; gadai, hipotik, fidusia, hak tanggungan, dan resi gudang. Tidak semua subtansi pada lembaga jaminan konvensional dapat diberlakukan pada Perbankan Syariah yang mengutamakan pinsip-prinsip keislaman yaitu; nilai-nilai keadilan, kemanfaatan, keseimbangan, dan keuniversalan (rahmatan lil ‘alamin) serta tidak melakukan kegiatan usaha yang mengandung unsur riba, maisir, gharar, haram dan zalim, serta yang paling utama mengesampingkan prinsip tabbaru dalam islam.
State Financial Management According to Al-Mawardi and Al-Ghazali Nahlah Nahlah; Rahman Ambo Masse; Muslimin Kara; Ridwan Markarma
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 24, No 2 (2022)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v24i2.17855

Abstract

This research aims to study the economic thinking of Muslim scholars who lived during the Abbasid dynasty, namely Al-Mawardi, and Al-Ghazali. Where does the state get financial resources according to Al-Mawardi, and what is the theory of money and markets from Al-Ghazali's perspective? The research method is qualitative with a literature study approach that originates from international journals, national journals, websites, and books by Al-Mawardi and Al-Ghazali. The results showed that according to Al-Mawardi, the sources of state finance were obtained through the collection of zakat, Khaimah, fa'i, jizyah, kharaj, public ownership, taxes, and debt. Furthermore, Al-Ghazali's perspective on money is as a medium of exchange in trade. It has "intrinsic" value or value contained in itself, such as gold, silver, or paper used as a medium of exchange. Money is a medium of exchange, a unit of account, a measure of the value of goods, providing social welfare and helping to improve social conditions. Meanwhile, the market in AL-Ghazali's concept is not only a place for transactions between sellers and buyers but also a place of worship and to earn the pleasure of Allah through sharia-compliant trading activities. Tujuan penelitian ini adalah untuk mempelajari pemikiran ekonomi cendekiawan Muslim yang hidup di masa dinasti abbasiyah yaitu Al-Mawardi dan Al-Ghazali. Dari mana negara mendapatkan sumber keuangan menurut Al-Mawardi serta bagaimana teori uang dan pasar dalam perspektif Al-Ghazali.  Metode penelitian adalah kualitatif dengan pendekatan studi literatur yang bersumber pada jurnal internasional, jurnal nasional, website, dan buku baik karya Al-Mawardi maupun karya Al-Ghazali. Hasil penelitian menunjukkan bahwa sumber keuangan negara menurut Al-Mawardi diperoleh melalui pengumpulan zakat, ghanimah, fai’, jizyah, kharaj, kepemilikan umum, pajak, dan utang. Selanjutnya perspketif Al-Ghazali tentang uang adalah sebagai alat tukar dalam perdagangan dan memiliki nilai “intrinsik” atau nilai yang terkandung dalam dirinya sendiri seperti emas, perak, atau kertas yang digunakan sebagai alat tukar. Fungsi uang sebagai alat tukar, satuan hitung, pengukur nilai barang, memberikan kesejahteraan masyarakat, dan membantu memperbaiki kondisi sosial. Sedangkan pasar dalam konsep AL-Ghazali tidak hanya sebagai tempat bertransaksi antara penjual dan pembeli tetapi juga sebagai tempat beribadah dan meraih ridha Allah melalui aktivitas perdagangan yang sesuai syariah. 
Marriage Law Reform: Efforts in Achieving Gender Equality Fahmi, Chairul; Hasanah, Uswatun; Yusuf, Yusriaina
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 1 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i1.16514

Abstract

The elimination of child marriage as a social problem in modern Indonesia was a primary motivation for the passage of Law Number 16 of 2019 on Amendments to Law Number 1 of 1974 on Marriage. This law came into effect on January 1, 2019. The purpose of this study is to investigate issues of gender equality between male and female candidates for the roles of bride and groom, which led to the change in the law. The concepts of non-discrimination, equality, and justice all serve as the foundation for various components of the concept of equality. This study is a form of literature review in which the primary data is gathered from secondary sources, particularly legal documents, books, journals, and articles that are linked to the subject matter of this research. According to the findings of the study, the efforts of the government to protect children's rights and ensure that men and women have equal rights, particularly those linked to the minimum age limit for entering into marriage, are a major factor in the modifications that have been made to the Marriage Law. The minimum age limit for entering into marriage is currently set at 18 years old. Therefore, according to the most recent law governing marriage, the minimum age requirement for marriage is 19 years old for both men and women. According to the former Marriage Law, there is therefore no change to the minimum age requirement, which remains the same. Penghapusan perkawinan anak sebagai masalah sosial di Indonesia modern menjadi motivasi utama pengesahan Undang-Undang Nomor 16 Tahun 2019 tentang Perubahan atas Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan. Undang-undang ini mulai berlaku pada tanggal 1 Januari 2019. Tujuan dari penelitian ini adalah untuk menyelidiki masalah kesetaraan gender antara calon pria dan wanita, yang menyebabkan perubahan undang-undang tersebut. Konsep non-diskriminasi, kesetaraan, dan keadilan semuanya menjadi dasar bagi berbagai komponen konsep kesetaraan. Studi ini merupakan studi literatur dimana data primer dikumpulkan dari sumber sekunder, terutama dokumen hukum, buku, jurnal, dan artikel yang terkait dengan pokok bahasan penelitian ini. Menurut temuan penelitian, upaya pemerintah untuk melindungi hak-hak anak dan memastikan bahwa laki-laki dan perempuan memiliki hak yang sama, terutama yang terkait dengan batas usia minimum untuk menikah, merupakan faktor utama dalam perubahan yang dilakukan terhadap UU Perkawinan. Batas usia minimum untuk menikah saat ini ditetapkan pada usia 18 tahun. Oleh karena itu, menurut UU Perkawinan hasil perubahan, syarat minimal untuk menikah adalah 19 tahun baik bagi laki-laki maupun perempuan. Menurut UU Perkawinan yang lama, maka tidak ada perubahan syarat usia minimal yang tetap sama.
Profit-Sharing Contracts in Qanun Sharia Financial Institutions in BSI Lhokseumawe Widia, Siska Mona; Faisal, Faisal; Sulaiman, Sulaiman
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 1 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i1.17316

Abstract

This study aims to determine the implementation of profit-sharing based contracts at BSI Lhokseumawe, and the obstacles faced and efforts of BSI Lhokseumawe in implementing profit-sharing based contracts based on Article 14 of Qanun Number 11 of 2018 concerning Islamic Financial Institutions. This study uses empirical research methods and empirical juridical approaches. Data were obtained through field research and library research. Data analysis was carried out qualitatively. The results of the study show that BSI Lhokseumawe has carried out financing by prioritizing profit-sharing based contracts but has not reached a percentage based on Article 14 of Qanun Number 11 of 2018 concerning Islamic Financial Institutions. Factors that become obstacles for BSI are internal factors in the form of twice the bank transfer process, and technical obstacles such as networking, as well as external factors in the form of a lack of knowledge of prospective customers or the public regarding Islamic banks and conventional banks. It is suggested to BSI be able to maximize achievement, especially in prioritizing profit-sharing based contracts for Small and Medium Enterprises (MSMEs) so that this empowerment can have a significant impact on achieving the percentage of profit-sharing-based contracts by the provisions of Article 14 paragraph (7) of Qanun Number 11 2018 concerning Islamic Financial Institutions. The community is expected to be able to learn about Islamic banks and conventional banks, to assist banks in implementing existing regulations. Urgensi penelitian ini untuk mengetahui implementasi akad berbasis bagi hasil pada BSI Lhokseumawe, dan kendala yang dihadapi serta upaya BSI Lhokseumawe dalam implementasi akad berbasis bagi hasil berdasarkan Pasal 14 Qanun Nomor 11 Tahun 2018 tentang Lembaga Keuangan Syariah. Penelitian ini menggunakan metode penelitian empiris dan pendekatan yuridis empiris. Data diperoleh melalui penelitian lapangan (field research) dan penelitian kepustakaan (library research). Analisis data dilakukan secara kualitatif. Hasil penelitian menunjukkan, bahwa BSI Lhokseumawe sudah melaksanakan pembiayaan dengan mengutamakan akad berbasis bagi hasil tetapi belum mencapai persentasi berdasarkan Pasal 14 Qanun Nomor 11 Tahun 2018 tentang Lembaga Keuangan Syariah. Faktor yang menjadi hambatan bagi BSI adalah faktor internal berupa dua kali proses pemindahan bank, dan kendala teknis, seperti jaringan. Kendala teknis ini merupakan kendala secara umum yang tidak hanya berdampak bagi pembiayaan berbasis bagi hasil (mudharabah dan musyarakah), namun berdampak juga bagi pembiayaan-pembiayaan lainnya, seperti murabahah. Selain itu, adanya faktor eksternal berupa kurangnya pengetahuan calon nasabah atau masyarakat mengenai bank syariah dan bank konvensional. Disarankan kepada BSI agar dapat memaksimalkan pencapaian, khususnya dalam mengutamakan akad berbasis bagi hasil pada Usaha Kecil dan Menengah (UMKM) sehingga pemberdayaan ini dapat memberikan dampak yang signifikan terhadap pencapaian persentasi akad berbasis bagi hasil sesuai dengan ketentuan Pasal 14 ayat (7) Qanun Nomor 11 Tahun 2018 tentang Lembaga Keuangan Syariah. Masyarakat diharapkan dapat mempelajari mengenai bank syariah dan bank konvensional, agar membantu bank dalam melaksanakan regulasi yang ada.
Maantar Jujuran Tradition in Banjarese: Increasing Social Status or Maintaining Values Rahmatullah, Prayudi
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 1 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i1.14921

Abstract

In the Banjarese culture of South Kalimantan, there are a number of ancient wedding traditions that are still practiced today. One of these is the maantar jujuran, which is used to determine whether or not a marriage will be successful. The purpose of this study is to examine the maantar jujuran tradition of Banjares marriage in South Kalimantan through the lens of Peter L. Berger's social constructionist theory. This study employed a descriptive quantitative methodology with phenomenological analysis of the Banjar community in South Kalimantan. Methods for compiling data from many sources of literature relevant to research. The results of this study show that traditional Banjarese marriages have been conducted in a manner similar to the heritage that constitutes the nenek moyang warisan. According to social constructionist theory, interactions between members of different communities regarding rural justice traditions have been going on for quite some time in this study. Many people still practice this tradition because they believe in its inherent goodness. Additionally, it is known that one of the goals of the Banjar people in carrying out this tradition is to elevate their social standing within the community. It is hoped that this study would contribute to the growth of knowledge, particularly in the field of family law; given that Indonesia has such a wide variety of cultural norms when it comes to conducting marriage ceremonies, this topic is particularly interesting from a sociological, cultural, political, and other vantage points. Dalam budaya Banjar Kalimantan Selatan, ada beberapa tradisi pernikahan kuno yang masih dilakukan hingga saat ini. Salah satunya adalah maantar jujuran, yang digunakan untuk menentukan berhasil atau tidaknya suatu perkawinan. Tujuan dari penelitian ini adalah untuk mengkaji tradisi maantar jujuran perkawinan Banjar di Kalimantan Selatan melalui teori konstruksi sosial Peter L. Berger. Penelitian ini menggunakan metodologi deskriptif kuantitatif dengan analisis fenomenologi masyarakat Banjar di Kalimantan Selatan. Metode pengumpulan data dari berbagai sumber literatur yang relevan dengan penelitian. Hasil penelitian ini menunjukkan bahwa perkawinan adat Banjar telah dilakukan dengan cara yang mirip dengan warisan leluhur nenek moyang. Menurut teori konstruksi sosial, interaksi antara anggota komunitas yang berbeda mengenai tradisi peradilan pedesaan telah berlangsung cukup lama dalam penelitian ini. Banyak orang masih mempraktekkan tradisi ini karena percaya akan kebaikan yang terkandung di dalamnya. Selain itu, diketahui bahwa salah satu tujuan masyarakat Banjar dalam menjalankan tradisi ini adalah untuk mengangkat derajat sosial mereka di tengah masyarakat. Diharapkan penelitian ini dapat memberikan kontribusi bagi pertumbuhan ilmu pengetahuan, khususnya di bidang hukum keluarga; Mengingat bahwa Indonesia memiliki norma budaya yang begitu beragam dalam pelaksanaan upacara perkawinan, topik ini sangat menarik dari sudut pandang sosiologis, budaya, politik, dan lainnya.
Polarization of Judge Considerations in Waqf Disputes at Aceh's Syar'iyah Cour Abdullah, Arifin; Sholihin, Riadhus; Habibi, Muhammad
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 1 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i1.16999

Abstract

To protect waqf property, the Waqaf Law and KHI demand that waqf conflicts be settled peacefully to reach a win-win solution. However, Sharia Court judges still frequently decide waqf disputes in Aceh with a win-lose outcome; as a result, they do not protect waqf assets. This study evaluates Indonesian normative law using a qualitative method and court rulings. Field and library research yielded primary, secondary, and tertiary data. The study discovered three models of waqf conflicts in the Syar'iyah Court: waqf disputes that look at the parties' positions, which influences court evidence; waqf disputes that look at movable and immovable waqf assets; and models that look at both. Waqf property is either productive or unproductive. Second, the parties' reasons for settling the Waqf Dispute at Syar'iyah Court were: 1) Peace and 2) Interest factors to achieve legal certainty. Third, Syar'iyah Court judges only assess events, legal facts, and evidence in dispute settlement, not waqf asset protection. This research hopes to give Syar'iyah Court judges a legal umbrella to actively resolve waqf conflicts.Untuk melindungi harta benda wakaf, UU Waqaf dan KHI menuntut agar konflik wakaf diselesaikan secara damai untuk mencapai win-win solution. Namun, hakim Mahkamah Syariah masih sering memutuskan sengketa wakaf di Aceh dengan hasil menang-kalah; akibatnya, mereka tidak melindungi aset wakaf. Studi ini mengevaluasi hukum normatif Indonesia dengan menggunakan metode kualitatif dan putusan pengadilan. Penelitian lapangan dan kepustakaan menghasilkan data primer, sekunder, dan tersier. Studi ini menemukan tiga model konflik wakaf di Mahkamah Syar'iyah: sengketa wakaf yang melihat posisi para pihak, yang mempengaruhi pembuktian di pengadilan; sengketa wakaf yang menyangkut harta benda wakaf bergerak dan tidak bergerak; dan model yang melihat keduanya. Harta wakaf bisa produktif atau tidak produktif. Kedua, alasan para pihak menyelesaikan Sengketa Wakaf di Mahkamah Syar'iyah adalah: 1) Perdamaian dan 2) Faktor kepentingan untuk mencapai kepastian hukum. Ketiga, hakim Mahkamah Syar'iyah hanya menilai peristiwa, fakta hukum, dan bukti dalam penyelesaian sengketa, bukan perlindungan harta benda wakaf. Penelitian ini diharapkan dapat memberikan payung hukum kepada hakim Mahkamah Syar'iyah untuk secara aktif menyelesaikan konflik wakaf.
Formal Acceptance of the Marriage Age Exception in the KUA Kluet Timur Nurdin, Ridwan; Sufrizal, Sufrizal
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 1 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i1.14006

Abstract

Early marriage is a controversial issue in East Kluet, South Aceh, making it a topic for all social groups. This article examines how the Office of Religious Affairs grants early marriage requests and how the Copying Regulations of Islamic Law affect early childhood marriage. How does Islamic law review early marriage? Discussing this thesis via field research. Primary and secondary data sources According to research, the Office of Religious Affairs makes early marriage simple by granting a letter of dispensation for the former requirements for religious courts for Muslims and district courts for non-Muslims. Second, for the benefit of the family and household, marriage can only be performed by the prospective bride and groom who have reached the age specified in Article 7 of Law Number 1 of 1974, namely the prospective husband. at least 19 and the potential wife at least 16. Third, in Islamic law, the imam of the school of law (conventional fiqih) allows marriage at an early age.  Pernikahan dini menjadi isu kontroversial di Kluet Timur, Aceh Selatan, sehingga menjadi perbincangan semua kalangan. Artikel ini mengkaji bagaimana Kantor Urusan Agama mengabulkan permohonan pernikahan usia dini dan bagaimana Undang-Undang Peniruan Hukum Islam mempengaruhi pernikahan anak usia dini. Bagaimana hukum Islam meninjau pernikahan dini? Membahas tesis ini melalui penelitian lapangan. Sumber data primer dan sekunder Menurut penelitian, Kantor Urusan Agama mempermudah pernikahan dini dengan memberikan surat dispensasi untuk persyaratan bekas Pengadilan Agama bagi umat Islam dan Pengadilan Negeri bagi non-Muslim. Kedua, untuk kepentingan keluarga dan rumah tangga, perkawinan hanya dapat dilakukan oleh calon mempelai yang telah mencapai umur yang ditentukan dalam Pasal 7 Undang-Undang Nomor 1 Tahun 1974, yaitu calon suami. minimal 19 tahun dan calon istri minimal 16 tahun. Ketiga, dalam hukum Islam, imam mazhab (fikih konvensional) membolehkan pernikahan di usia dini.
Compatibility of Human Rights and Sharia: The Perspective of Interreligious Leaders in South and West Aceh Indonesia Ikhwan, M.
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 25, No 2 (2023)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v25i2.17522

Abstract

Human rights and Islamic law are two distinct sources of law with the common orientation of upholding the dignity of human beings. This study aimed to explore the compatibility of the two to avoid any conflicts and to ensure legal development that considers both human rights values and Islamic law, particularly in Aceh where Islamic law is implemented. The study began by asking two fundamental questions: how are human rights and Islamic law compatible in the context of legal development in Aceh? And how do interfaith figures in southwest Aceh view the compatibility of human rights and Islamic law? The study utilized qualitative research methods with a phenomenological approach and an interpretive paradigm, and it concluded with a continuous qualitative narrative analysis from the start of the research until its completion. The research findings indicate that human rights and Islamic law have been incorporated into the formulation of every law and can accommodate all segments of society in Aceh, both in terms of religion and humanity. Additionally, human rights and Sharia law in Aceh have found a point of convergence that is supported by the acceptance of cross-religious communities, particularly in southwestern Aceh. Thus, this research suggests that human rights and Sharia law are not in conflict with each other because they share the same orientation of respecting the dignity of humanity.
Cash Wakaf's Contribution to Islam's Socio-Economic Development in Perak Shafiai, Mohd Zaini; Musa, Armiadi; Muthalib, Salman Abdul
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 26, No 1 (2024)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v26i1.24311

Abstract

This article aims to discuss the role of cash waqf in the socio-economic development of Muslims in the country of Perak. Cash Waqf is a new product of fiqh today. Because, initially the discussion about waqf referred to non-transferable assets ('iqar) and transferable assets (manqul). Waqf Perak Ar Ridzuan (WPAR) which was launched in 2015 aims to overcome the problem of lack of cash waqf funds. This article explains the implementation of WPAR cash waqf from 2016 to 2021. This research is qualitative in nature through a semi-structured interview protocol with the management of the Perak Islamic Religion Council (MAIPk). The research results found that the implementation of cash waqf focuses on four main areas, namely economics, education, health and religion. In the economic sector, bot waqf funds and waqf business centers (WBC) help increase the income and standard of living of Muslims. Meanwhile, in the education sector, the focus is on endowments for student dormitory buildings and the MUMTAZ program. Meanwhile, in the health sector, hemodialysis center facilities have been built and in the religious sector, funds have been created for the development of maahad tahfiz and the development of Al-Quran knowledge. The findings of this research prove that increasing WPAR fund collection can develop the socio-economic development of Muslims in the country of Perak.  It is hoped that the implications of this research can provide a valuable contribution and serve as a guide for MAIPk, in managing waqf so that it can empower cash waqf in the country of Perak.

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