Al-Tafaqquh: Journal of Islamic Law
Al-Tafaqquh: Journal of Islamic Law is a peer-reviewed journal, published twice a year [January and July] by UMI, Muslim University of Indonesia. It is available online as open access sources as well as in print. Al-Tafaqquh: Journal of Islamic Law publishes articles in Islamic Law. The journal specializes in Islamic law studies, including Islamic family law, Islamic economic law, Islamic criminal law, Islamic constitutional law, zakat and waqf law, and thoughts of contemporary Islamic law.
Articles
58 Documents
<![CDATA[KONSEP DISTRIBUSI DAN BASE VALUE SISTEM EKONOMI ISLAM ]]>
<![CDATA[Samsuduha, St]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 2, No 2 (2021): July ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v2i2.115
<![CDATA[This paper reviews the concept of distribution and the base value of the Islamic economic system. These two themes are interrelated discourses with one another. As understood, the Islamic economic system aspires to an economic order that is just and beneficial for human life. Therefore, distribution as one of the market instruments in the economic world must effectively take place in the corridor of positive and fair values. The results of the study in this paper concluded that; First, distribution in economic studies is a system of distributing goods and services from producers to consumers. This process is a stage that takes place to synchronize the stages of production of goods with sales. Distribution is an important aspect that determines the adequacy of goods needs in the community. Therefore, the balance can be maximized through the selection of distribution channels in an effective, fair and sustainable manner. Second, the Islamic economic system provides a basic value formulation that can be used as a benchmark in the distribution process. Thus, the distribution made must be in line with the basic value of ownership; the basic value of freedom; basic values of justice; basic value of balance; and the value of togetherness. ]]>
<![CDATA[PEDAGOGIK EKONOMI SYARIAH DALAM ISLAM ]]>
<![CDATA[Mallongi, Maryati]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 2, No 2 (2021): July ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v2i2.120
<![CDATA[Islamic economics pedagogically is a system of knowledge that studies economic problems. The implementation of this system applies Islamic law. As a prototype system that has its own characteristics, Islamic economics is applied based on the Qur'an, As-Sunnah, Ijtima', and Ijtihad/Qiyas. Its implementation is carried out following the principles; (1) Tawhid and Brotherhood, (2) Work and Productivity; and (3) Fair Distribution of Wealth. The objective of sharia economics is to meet the basic needs of mankind based on Islamic values. Islamic economics is not only a practical system, but also a pedagogical system of knowledge that contributes to knowledge and enlightenment of the economic system. The main challenge of the Islamic economic system lies in its epistemological and terminological problems which are still interpreted as mere normative doctrines of the Islamic religion. The Islamic economic system in today's contemporary era must be able to interpret its existence as a science that becomes a humanist alternative for the inequalities of the failed global economic system and is able to establish the system as a pedagogic.]]>
<![CDATA[Pemahaman Bisnis Syariah Pada Pedagang Sembako di Pasar Niaga Daya Kota Makassar ]]>
<![CDATA[Darmawangsa, Andi]]>;
<![CDATA[Hasibuddin, M]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 2, No 1 (2021): January ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v2i1.132
<![CDATA[Islam governs all human activity, including muamalah, by defining what is permissible (halal) and what is not permissible (haram) (haram). The business conducted in a sharia business must be founded on sharia. All existing laws and regulations are enforced to prevent businesspeople from being blessed with halal prosperity. This study aims to determine the understanding and implementation of sharia-compliant business on basic food traders in the Daya Niaga Market, Makassar City. The type of research used in this research is Field research, which produces descriptive data in the form of written or verbal data from informants and observed behavior. Interviews, observation, and documentation were employed as data analysis strategies in this study. The data was then analyzed utilizing qualitative descriptive methods. The results of this study provide information that the basic food traders at Pasar Niaga Daya Makassar understand sharia business in practice based on religious knowledge obtained from formal and non-formal education]]>
<![CDATA[Memahami Konsep Khiyar Sebagai Nilai Etika Bisnis Kontemporer ]]>
<![CDATA[Samsuduha, St]]>;
<![CDATA[Ardi, Ardi]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 3, No 1 (2022): January ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v3i1.151
<![CDATA[This paper reviews the specific concept of khiyar as one of the values of business ethics as prescribed in Islam. A contemporary business that tends to be free must be filled with ideal concepts related to business ethics. The concept of khiyar in Islam is essential to understand the understanding of the Muslim generation who will enter the business world, which is currently carried out openly. This study concludes that business ethics is an essential moral foundation to be put forward in business. In it, many ideal principles are problematic for humans who apply them. The ideal principles include the values of independence, fairness, profit, and moral integrity. Islam strongly dictates doing a profitable business. Therefore, in Islamic law, the term khiyar is known, which regulates the rights of buyers and sellers in doing business. The term khiyar has become a specific source of encouraging contemporary business ethics because it is very pro-beneficial in business synergies.]]>
<![CDATA[Fiqhi Lingkungan Dalam Peta Pembangunan Hukum Nasional ]]>
<![CDATA[samsuddin, samsuddin]]>;
<![CDATA[Siswanto, Siswanto]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 3, No 1 (2022): January ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v3i1.138
<![CDATA[This research discusses "Environmental Fiqhi in the National Law Map" fiqh is a science that deals with syara's laws, namely those that are practical and their sources are detailed arguments. (fiqhul bi'ah). Environmental pollution is a crime, but because it has not been clearly stated the punishment for environmental pollution in the Qur'an and there is no stipulation in Islamic jurisprudence. the perpetrators of environmental pollution should be punished based on the punishment set by the government. This research uses a descriptive method by describing the information in the relevant library materials. The data collection technique in this research is a documentary technique. Namely, information is extracted through documents from various library materials, then analyzed using content analysis, examining the object of research by analyzing books, essays, magazines, articles, and all forms of communication that can be analyzed.]]>
<![CDATA[Kualitas Hidup Ekuivalen Dengan Kualitas Sholat ]]>
<![CDATA[Johariyah, St]]>;
<![CDATA[Syamsuddin, Syamsuddin]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 3, No 1 (2022): January ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v3i1.152
<![CDATA[One indication that shows the primacy and position of prayer in Islam is that prayer is very important in the life of a Muslim. Even between prayer and life are one and inseparable. Prayer is a picture of life experienced by humans with various patterns and colors as well as situations and conditions which of course affect the mood of the soul. Prayer movements that go up and down the situational situation experienced by a Muslim who changes, some are happy, some are sad, even scary, worrying and others. Such is the reality of life. At the same time reading and prayer movements also teach a Muslim how to face life with its various trials. Prayer forms the character of sincerity, obedience, gratitude, istiqamah, patience, optimism, empathy for others, maintaining togetherness and integrity. Therefore, the quality of life of a Muslim is influenced by the ability to understand and explore every movement and reading of prayer and in the end the prayers performed have an impact on the actions that are not contrary to religious values and even provide many benefits in life. This proves that the quality of life of a Muslim is equivalent to the quality of prayer]]>
<![CDATA[Sikap dan Pandangan Civitas Akademik Keagamaan Terhadap Fatwa Majelis Ulama Indonesia (MUI) ]]>
<![CDATA[Ilyas Umar]]>;
<![CDATA[Ardi Ardi]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 3, No 1 (2022): January ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v3i1.163
<![CDATA[The social dynamics that have occurred in the last two years of this pandemic have opened up more space to ask how far the MUI fatwa has influenced the socio-religious behavior of the Muslim community. This research will then use a descriptive approach through surveys and a sociological approach to religion to try to describe, understand, and explain the attitudes and views of the religious academic community in Makassar against the MUI fatwa. The results of this study indicate that respondents in general (84%) acknowledge the credibility of the MUI in issuing fatwas and its relevance (77.8%) to religious teachings, needs, and developments of the times. In general, (73%) respondents think that MUI has been able to socialize its fatwa well. However, there is a note that some respondents were aware of several MUI fatwas through the controversy created by the fatwas themselves. There are inconsistencies that occur regarding the legal strength of the MUI fatwa and the right of the Muslim community to follow or not follow certain fatwas. The inconsistency arises because there are 71% of respondents who agree that the Muslim community has the right to follow or not follow a fatwa. However, 80% of respondents also agree that the MUI fatwa is binding on Muslims, and even 40% of them consider it obligatory to follow the MUI fatwa.]]>
<![CDATA[Memahami Konsep Khiyar Sebagai Nilai Etika Bisnis Kontemporer ]]>
<![CDATA[St Samsuduha]]>;
<![CDATA[Ardi Ardi]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 3, No 1 (2022): January ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v3i1.158
<![CDATA[This paper reviews the specific concept of khiyar as one of the values of business ethics as prescribed in Islam. A contemporary business that tends to be free must be filled with ideal concepts related to business ethics. The concept of khiyar in Islam is essential to understand the understanding of the Muslim generation who will enter the business world, which is currently carried out openly. This study concludes that business ethics is an essential moral foundation to be put forward in business. In it, many ideal principles are problematic for humans who apply them. The ideal principles include the values of independence, fairness, profit, and moral integrity. Islam strongly dictates doing a profitable business. Therefore, in Islamic law, the term khiyar is known, which regulates the rights of buyers and sellers in doing business. The term khiyar has become a specific source of encouraging contemporary business ethics because it is very pro-beneficial in business synergies.]]>
<![CDATA[Kontekstualisasi Teologi Keadilan Dalam Hukum Qisash Dan Poligami ]]>
<![CDATA[Samsuddin Samsuddin]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 2, No 2 (2021): July ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v2i2.144
<![CDATA[This research is a discussion of "Contextualization of Justice in Qisash Law and Polygamy", Qishash is the giving of punishment to perpetrators of crimes that are commensurate with the actions committed against the victim. The application of the qishash law is a good step to take because the qishash law reflects a sense of justice, where people who commit acts get punished according to what they did. And polygamy is a marriage relationship that has more than one partner at the same time. The condition for doing polygamy in Islam is to be fair, so whoever is unable to act fairly then he is not allowed to do polygamy. This research uses a descriptive method, by describing the information in the relevant library materials. The data collection technique in this research is a documentary technique, namely, information is extracted through documents from various library materials, after which it is analyzed using content analysis, namely, examining the object of research through analysis of books, essays, magazines and articles as well as all forms of communication that can be analyzed.]]>
<![CDATA[Pendayagunaan Infaq Masjid Besar Al-Muamalah Untuk Memaksimalkan Peran Masjid Terhadap Masyarakat ]]>
<![CDATA[Muhammad Hasibuddin]]>;
<![CDATA[Jamiah Tompo]]>
<![CDATA[ Al-Tafaqquh: Journal of Islamic Law Vol 3, No 1 (2022): January ]]>
Publisher : <![CDATA[Universitas Muslim Indonesia ]]>
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DOI: 10.33096/altafaqquh.v3i1.164
<![CDATA[Indonesia as a country with the largest Muslim majority in the world, certainly has a large number of mosques. Unfortunately, the number of mosques is not accompanied by an increase in the quality of the mosque itself. Although physically, the mosque has undergone a significant evolution in various aspects, such as the quality of the building, the facilities are magnificent and luxurious. However, the quality of the congregation tends to stagnate and even decline. This research approach is field research (Field Research) where the compiler will collect data by going directly to the field, community, group or institution that is the object of research to study intensively the various problems being studied. The results of the study found two principles of mosque management that the researchers wanted to highlight and underline as something that should be appreciated and even imitated by the administrators of the Muamalah Mosque. First, do not deposit congregational funds but distribute them as quickly as possible. And second, the principle is to make the congregation comfortable and always want to come back to the mosque.]]>
