JURIS (Jurnal Ilmiah Syariah)
FOCUS JURIS provides scientific articles developed in attending through the article publications, original research report, reviews, and scientific commentaries in Sharia. SCOPE JURIS encompasses research papers from researcher, academics, and practitioners. In particular, papers which consider the following general topics are invited: 1. Islamic Family Law 2. Islamic Economic Law. 3. Islamic Constitutional Law 4. Islamic Criminal Law 5. Other Islamic law/Sharia
Articles
276 Documents
<![CDATA[IMPLEMENTASI PENDISTRIBUSIAN ZAKAT FITRAH DI DESA KUTA TINGGI ACEH ]]>
<![CDATA[Khairuddin khairuddin]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 19, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v19i2.2230
<![CDATA[Zakat Fitrah is issued during the month of Ramadan. Every Muslim must release 2.8 kg of rice, both children and adults. The purpose of giving zakat is to clean the soul of muzakki, in addition, to ease the burden on the poor so as to cause compassion among humans. Through this research can find out how the implementation of the distribution of Zakat Fitrah in Kuta Tinggi village and how the Islamic legal review of the distribution of Zakat Fitrah in Kuta Tinggi Village. This study uses qualitative descriptive. The results of the study obtained the distribution of Zakat Fitrah in Kuta Tinggi village one day before the feast day and given to four asnaf, namely the general public, amil, Islamic boarding school children and mosques. Reviewing Islamic law, giving alms to all people and mosques does not have a foundation because those who are entitled to get Zakat Fitrah have been determined by Allah in al-Qur'Aan surah Al-Taubah verse 60.]]>
<![CDATA[IJTIHAD HAKIM PENGADILAN AGAMA PADA PERKARA POLIGAMI ]]>
<![CDATA[Ashabul Fadhli]]>;
<![CDATA[Fathur Rahmi]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 19, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v19i2.2429
<![CDATA[This study discuss about the ijtihad of the Religious Court Judges in providing legal considerations on cases of polygamy permit applications. Every decision on a polygamy permits that granted or not granted proves that there are efforts and hard work of judges in realizing and even interpreting primary and secondary sources of law in the trial process. One of the copies of the case the writer found the Judge giving strict consideration between the necessity referring to the statutory basis or to the basis of fiqh. As a legal research, this research carries out library research using the juridical-normative approach. This study takes data from a copy of the case in the Supreme Court's decision3 thematically. The results of this study indicate that the judge's Ijtihad in setting aside the primary legal basis and prioritizing fiqh considerations, even the opinion of Islamic law experts, aims to attract the benefit of the applicant's household. This finding confirms that the judge's ijtihad has an important role in producing legal decisions.]]>
<![CDATA[KRITIK TERHADAP KOMPILASI HUKUM ISLAM TENTANG KETENTUAN HARTA BERSAMA DALAM PERKAWINAN ]]>
<![CDATA[Elimartati Elimartati]]>;
<![CDATA[Elfia Elfia]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 19, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v19i2.2283
<![CDATA[The development and social change of the community gives impact to the regulation of the collective assets of marriage. This paper will analyse the State Act of No.1 year 1974 the 35th Article and the compilation of Islamic law (KHI) especially the Article of 1f stating about the definition of the collective asset. This research is a normative law research. It used qualitative approach. Data was analysed through content analysis. Some of the finding shows that personal property and asset becomes the collective asset caused by the marital status. Actually this changing should be stated and witnessed by the penghulu who committed the couple at the beginning of the marriage. The purpose is to avoid illegal changing of the property or asset. The regulation in Indonesia has not yet organized this case as well as possible. It must be reformulated again. Colletive asset causes the changing of responsibility to a husband in giving money to live his wife. In KHI especially in Article 80 described about the the property and asset which can be used to making a living; they are personal asset and or shared asset gathering along the marriage.]]>
<![CDATA[IMPLEMENTASI SURAT EDARAN MAHKAMAH AGUNG NOMOR 3 TAHUN 2015 PADA PENGADILAN AGAMA SAWAHLUNTO ]]>
<![CDATA[Muhammad Farhan]]>;
<![CDATA[Eficandra Eficandra]]>;
<![CDATA[Roni Efendi]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 19, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v19i2.2234
<![CDATA[The urgency of this research is to examine the implementation of the Supreme of the Court Circular Number 3 2015 on the addition of livelihoods for children from 10% to 20% per year. Since the determination Supreme of the Court Circular in the Family Court of Sawahlunto, in 2018 were 7 decisions have been made, 3 to applicated and 4 doesn’t. The inequality when considering the jury leads to three fundamental questions: What is the position of Supreme of the Court Circular in the concept of the positivist legal philosophy? What are the Judges considerations to implementing and not implementing Supreme of the Court Circular? Howabout the Islamic Law perspective to Supreme of the Court Circular in terms of adding child livelihood? To answer the object of research, the implementation Supreme of the Court Circular Family Court Sawahlunto is extensively examined as sociological/ empirical legal research. The results of this research philosophically Supreme of the Court Circular is a harmonization between Islamic law and positive law, on the condition that Supreme of the Court Circular offers the jury a guarantee of legal certainty when deciding on the addition of a child. Consideration of the jury in the implementation of Supreme of the Court Circular to ensure that children's livelihoods are met in terms of economic needs that further improve and maintain descendant relationships for those who do not implement Supreme of the Court Circular due to the limited ability of their fathers. Supreme of the Court Circular’s perspective on Islamic law regarding the addition of a child at 10% to 20% per year is relevant to the problem of the Maslahah Mursalah, which is to maintain hereditary relationships.]]>
<![CDATA[KONSEP KELUARGA MAṢLAḤAH DALAM PERSPEKTIF QIRA’AH MUBADALAH DAN RELEVANSINYA DENGAN KETAHANAN KELUARGA DI MASA PANDEMI COVID-19 ]]>
<![CDATA[Ramdan Wagianto]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 20, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v20i1.2889
<![CDATA[This article discusses the concept of the maṣlaḥah family in the perspective of mubadalah and its relevance to family resilience during the Covid-19 pandemic. The maṣlaḥah family is a family whose members provide each other with primary needs that include physical and mental needs, and each others give rights and obligations. This paper is a literature research, with the descriptive-qualitative as method research and qira’ah mubadalah as the approach. The results showed that the concept of maṣlaḥah family in the perspective of qira’ah mubadalah is that in principle it prioritizes the concept of mufa’alah (kesalingan), meaning that there are no superior and no inferior parties in the family. In this case the maṣlaḥah family indicators that can be displayed are at least several principles, namely the zawaj principle (prinsip saling berpasangan), the mu’adalah Principle (prinsip keadilan), the muwazanah principle (prinsip keseimbangan), the mu’awanah principle (prinsip saling menolong), the Principle of musyawarah, the Principle of taradhin min huma (prinsip kerelaaan), and the Principle of mu’asyarah bil ma’ruf (prinsip saling berkomunikasi/bergaul dengan baik). The author can conclude that the concept of the maṣlaḥah family in the framework of mubadalah is that it has quite significant relevance if it is applied by every family, especially in the current Covid-19 pandemic.]]>
<![CDATA[TRANSMISI HUKUM EKONOMI SYARIAH DI RUANG DIGITAL (KAJIAN TERHADAP AKUN INSTAGRAM @MUAMALAH_DAILY) ]]>
<![CDATA[Riska Fauziah Hayati]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 20, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v20i1.2903
<![CDATA[Nowadays, users of mobile devices are experiencing in increase. Likewise in accessing various social media, one of which is Instagram. Instagram provides various features to disseminate information that supports the fulfillment of people’s information needs. Like the instagram account @muamalah_daily as a medium for transmission muamalah. This paper intends to explore what kind of Islamic economic law discourse is represented by the Instagram account @muamalah_daily, as well as how the discourse is constructed. To answer these questions, the approach used in this study was content analysis. This paper found that Islamic economic law represented in the @muamalah_daily account is dominated by contextual contemporary muamalah fiqh while still paying attention to the basic concepts of classical fiqh. The discourse is constructed in light language that easily understood by the public, and is packaged in an attractive appearance. The @muamalah_daily account is also flexible and systematic in responding to contemporary practices. Along with the times, the practice of sharia economic law is increasingly diverse; many people are still taboo about the law. In this condition, society needs legal knowledge about contemporary economic practices that are still new. Thus, the @muamalah_daily account indirectly influences the Islamic economic law discourse that develops in society.]]>
<![CDATA[CRITICAL ANALYSIS OF THE ZIHĀR CONCEPT IN THE QUR'AN AND ITS CONTEXTUALIZATION IN THE CONTEMPORARY ERA ]]>
<![CDATA[Asrizal Saiin]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 20, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v20i1.2960
<![CDATA[Penulisan artikel ini bertujuan untuk mengetahui konsep zihār yang sudah ada sebelum Islam datang. Kemudian ingin mengetahui bagaimana al-Qur’an memperbaiki terhadap konsep zihār tersebut. Setelah al-Qur’an memberikan petunjuk terkait konsep zihār yang sebenarnya, kemudian dikontekstualisasikan pada zaman sekarang. Metode penelitian yang digunakan adalah penelitian kepustakaan, penulisannya bersifat kualitatif dengan perspektif ke dalam dan interpretatif. Dari penelitian yang dilakukan, dapat dipahami bahwa penjelasan tentang zihār dipaparkan secara jelas di dalam al-Qur’an surat Al-Mujadalah ayat 1 sampai 4. Zihār adalah ucapan seorang suami kepada isterinya bahwa punggungnya sama dengan punggung ibunya. Asbābun Nuzūl ayat ini adalah karena Khaulah binti Tsa’labah telah dizihār oleh suaminya yang bernama ‘Aus bin Tṡāmit. Kemudian Khaulah melaporkannya kepada Nabi Muhammad. Nabi menjawab bahwa suaminya sudah haram menggauli Khaulah untuk selama-lamanya. Kemudian ayat ini turun untuk membenarkan hukum bagi orang yang menzihār isterinya. Adapun zihār yang sering terjadi pada masa kontemporer sekarang ini sebenarnya tidak dilakukan sebagai bentuk ucapan suami untuk menyamakan istrinya dengan mahramnya, akan tetapi pada dasarnya tidak ada unsur kesengajaan untuk melakukan zihār, karena ucapan yang dilakukan suami yaitu perumpamaan atau penyamaan untuk menyatakan keindahan, kecantikan dan lain sebagainya, bukan untuk menghina atau menyamakan isterinya dengan mahramnya.]]>
<![CDATA[PENGUKURAN ARAH KIBLAT TEMPAT IBADAH DENGAN APLIKASI ARAH KIBLAT DAN AZIMUT MATAHARI ]]>
<![CDATA[Nailur Rahmi]]>;
<![CDATA[Yoga Agustio]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 20, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v20i1.2829
<![CDATA[This study examines the comparison of the Qibla direction using the Qibla direction application with the Sun Azimuth method. The problem is that there are many methods that can be used in measuring the Qibla direction especially in today's technological era. One such method is the Android-based Muslim Pro application. From these problems the question arises, namely how to position the Qibla direction using the Qibla direction application and the Sun Azimuth method, then what are the advantages and disadvantages of the Sun Azimuth method with the Muslim Pro Qibla direction application in determining the Qibla direction. This research is a field research. Data obtained through Ephemeris data, interviews and measurements using both methods. After the data collected, it is processed by means of Persistent observation, Triangulation, using reference materials. Then the data is analyzed in a cooperative way, namely comparing the measurement results of the Muslim Pro Qibla direction application with the measurement results of the Sun Azimuth method. This study found that there are differences in measurement results between the Sun Azimuth methods in the application of the Muslim Pro Qibla direction.]]>
<![CDATA[TINJAUAN ‘URF TERHADAP BUDAYA EKONOMI DALAM USAHA FOTOKOPI PERANTAU MINANGKABAU DI YOGYAKARTA ]]>
<![CDATA[Mahlil Bunaiya]]>;
<![CDATA[Delvy Hamzah]]>;
<![CDATA[Mawaddatul Ulfa]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 20, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v20i1.2849
<![CDATA[One of the efforts to meet the needs of the Minangkabau people that they achieve is through migration, as in the economic culture of Minangkabau immigrants from Nagari Atar Batusangkar, Padang Gantiang District, Tanah Datar Regency. About 99% of the imigrants were found in the field involved in Photo Copying businesses scattered in the city of Yogyakarta. The hope is that people's behavior in fulfilling the economy can continue to run well and in accordance with Islamic law. This study aims to explain how Urf's review of the economic culture of Minangkabau migrants in Yogyakarta using a qualitative descriptive research methodology. The results of the study conclude several things, among others: First, according to records in 2015 the number of Minangkabau residents in Yogyakarta reached 10,000 people or around 350 families, and those who run photocopy businesses are 80 families or 155 tablets. Second, the Economic Culture in the photocopy of the Minangkabu Community in Yogyakarta is referred to as 'Urf in Islamic law, because it fulfills several conditions' Urf and the law is mubah. Third, related to economic culture can furthermore be one of the studies that offers siding to the local community's economy which has basically been an economic support since the past in an effort to promote life, as well as' Urf which can then be used as a method and source of Islamic law in its development. economy because it conforms to Islamic principles.]]>
<![CDATA[ISTIHSAN DALAM LITERATUR SYAFI’IYAH (Telaah Istihsan dalam Kitab Al-Mustaṣfa Al-Ghazali) ]]>
<![CDATA[Wardatun Nabilah]]>;
<![CDATA[Arifki Budia Warman]]>;
<![CDATA[Nurul 'Aini Octavia]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 20, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Batusangkar ]]>
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DOI: 10.31958/juris.v20i1.3323
<![CDATA[This article aims to examine the reasons for the views of Imam Abu Hamid Muhammad al-Ghazali in the Kitab of Al-Mustaṣfa min 'Ilmi Ushul which classifies Istihsan into the Mauhum argument (the argument that is admired). Istihsan is one of the ijtihad methods disputed by the scholars, although in reality, all scholars use it practically. Basically, the scholars use Istihsan in lughawi (language), which is "to do something better". But in terms of the term (which usually applies), scholars differ due to differences in understanding and defining "Istihsan". The method used is a qualitative method with a library research approach, with the finding that follows the best here (احسن) is the best from the propositions that have been revealed by Allah, not the best according to the inclination of reason alone. Furthermore, the argument that emerges inexplicably cannot be known whether it is imaginary or really exists. So that argument must be real, by taking it from the argument of Sharia, so that it appears real when he justifies or blames. So then, it is better to cancel Istihsan.]]>
