Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan
Jurnal Al-Maqasid ini merupakan jurnal ilmu kesyariahan dan keperdataan. Jurnal Al-Maqasid: Jurnal Ilmu Kesyariahan dan Keperdataan diterbitkan dua kali setahun yang memuat 10 artikel dalam setiap edisi., Al-Maqasid Journal: Journal of Sciences and Civilization Journal is a journal that aims to become a leading peer-reviewed platform and authoritative source of information. We publish original research articles, review articles, and case studies that focus on the study of literature and civilization. Articles sent have never been published elsewhere in any language nor are they being reviewed for publication anywhere. The following statement describes the ethical behavior of all parties involved in the act of publishing articles in this journal, including writers, editors, reviewers, and publishers (Faculty of Sharia and Padangsidimpuan IAIN Law Sciences). Jurnal Al-Maqasid : Jurnal Jurnal Ilmu Kesyariahan dan Keperdataan adalah jurnal yang bertujuan untuk menjadi platform peer-review terkemuka dan sumber informasi yang otoritatif. Kami menerbitkan artikel penelitian asli, artikel ulasan, dan studi kasus yang berfokus pada kajian kesyariahan dan keperdataan. Artikel yang dikirim belum pernah dipublikasikan di tempat lain dalam bahasa apa pun juga tidak sedang ditinjau untuk publikasi di mana saja. Pernyataan berikut ini menjelaskan perilaku etis dari semua pihak yang terlibat dalam tindakan menerbitkan artikel dalam jurnal ini, termasuk penulis, editor, pengulas, dan penerbit (Fakultas Syariah dan Ilmu Hukum IAIN Padangsidimpuan.
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<![CDATA[Hakikat Kuliah Kerja Lapangan dan Perubahan Masyarakat Kec. Dolok Kab. Padang Lawas Utara ]]>
<![CDATA[Sawaluddin Siregar]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2093
<![CDATA[This study aims to determine whether the work activities of the Field Work Lecture Program (KKL) of the Padangsidimpuan State Islamic Institute in response to the needs of the community, guide solutions to the problems faced by the Dolok District District community. North Padanglawas. By asking a question, how are the KKL students in the village? Is the KKL Student work program in accordance with community needs. This research is qualitative in the form of social studies. In collecting original data and accurate information done through interviews and observations. The collected data is then grouped, analyzed and then draws conclusions. Based on field interviews it can be seen that the placement of KKL students in Kec. Dolok is very much appreciated by the community. Students are intelligent, knowledgeable, intellectual, perceptive people who will certainly bring changes to village development. This statement can be seen from the work program of KKL students who are not only limited to making panplets, maintaining public facilities, painting mosques but also creating direct changes in the community such as education for children who have dropped out of school due to the weak economy, making aware of the use of land around the yard as a house additional financial resources, instilling awareness of the importance of maintaining health through counseling and establishing UKS, and various entrepreneurial activities such as turning sweet potatoes into various kinds of crackers, turning balakka into sweets.]]>
<![CDATA[Radikalisme Atau Tasamuh: Analisis Terhadap Ayat-Ayat Al-Qur’an Tentang Ahli Kitab ]]>
<![CDATA[Muhammad Arsad Nasution]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2070
<![CDATA[This paper describes the verses of the Qur'an relating to Ahl al-Kitab to see the contents of the verses with the interpretation approach. Broadly speaking, the verses of ahl al-kitab are related to the prohibition on choosing ahl al-kitab as the leader, relating to their attitude of dishonesty towards Muslims if they do not convert to their religion, and the mu'amalah relationship between Muslims and ahl al-kitab . The study of these verses shows that these verses do not give a negative tendency towards them but there are things that according to Allah Almighty must be more careful in giving attitude to them, such as the prohibition of choosing non-Muslims as leaders, does not mean the Ummah Islam is allowed to hate them, but they must be respected as creatures of Allah. The prohibition on choosing non-Muslims as leaders is only the political rights of the people which Allah SWT legalizes through his word. Some other verses show the permission to bermu'amalah with them. Therefore these verses describe the relationship of mutual respect for fellow believers. Interpretation between these verses laid the foundation of tasamuh (tolerance) between Muslims and scribes not leading to a radical understanding.]]>
<![CDATA[Regulasi Perbankan Sebagai Intermediary Dalam Pemberdayaan UMKM ]]>
<![CDATA[Nurhotia Harahap]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2094
<![CDATA[The banking intermediary function is the pulse for the economy, bearing in mind that business actors as economic drivers need banking funds for their business activities, including the real sector, especially MSMEs. This is in line with the objectives of the Indonesian Banking to support the implementation of national development in order to improve equity, economic growth, and national stability towards improving the welfare of the people at large. Looking at the supporting factors above, it can be seen the relationship between the real sector and banks. At present, the Bank is not considered to support the financing of the real sector due to the complexity of the Bank's administrative procedures. The problem of developing the real sector through empowering MSMEs rests among other things on capital problems, namely the difficulty of gaining banking access through lending. MSMEs also have a strategic position, role and potential in realizing job creation. Income participation, economic growth and poverty reduction. Solid MSMEs can be the main pillars for the realization of broad community welfare. Therefore, to realize its function and develop its potential, MSMEs need to be supported by financing, especially in the real sector.]]>
<![CDATA[Karakteristik Negara Islam; Kajian Awal Ide Negara Abul A’la Maududi ]]>
<![CDATA[Syafri Gunawan]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2079
<![CDATA[The idea of Islamic state has been well-known among Islamic scholars for years. Abul A’la Maududi is one of Islamic state founders. He stated that a good state is al-Kulafa’ al-Rasyidin’s state of te time. That is a state aims to apply Islamic ideology. Moreover, that should take the following principles; tauhid, risalah, and khilafah. Consequently, Allah Al-mighty is the super power then, where as human is His khalifah in the world.In conclusion, he stated that Islamic state is teo-democracy, ideological and universal state]]>
<![CDATA[Faktor-Faktor Yang Mempengaruhi Kurangnya Kesadaran Masyarakat Dalam Berkurban ]]>
<![CDATA[Dahliati Simanjuntak]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2095
<![CDATA[The people of the prophet Muhammad SAW. required to sacrifice. To remind the blessings that Allah gave to the prophet Ibrahim for being obedient and obedient to Allah and to draw closer to Allah SWT. Allah SWT prescribed the qurban worship to revive the prophet Abraham's blessing and make rizqi spaciousness for humans on the Eid al-Adha feast day. Today, during the Eid al-Adha feast, there are still some villages where there is absolutely no qurban implementation, because local people do not know the implementation of qurban law, do not know the benefits and wisdom of the qurban, consider the qurban is only focused on one person who issues the qurban, and consider the sacrifice is only limited to worship to get the reward, there are many other ways to be able to get the reward in addition to issuing qurban, which causes awareness in the community is very minimal to sacrifice, so that no qurban implementation is found on the Eid al-Adha feast day.]]>
<![CDATA[Peluang Dan Tantangan Penerapan Hukum Pidana Islam Di Kota Padangsidimpuan ]]>
<![CDATA[Hendra Gunawan]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2080
<![CDATA[This paper will export the opportunities and challenges of the application of Islamic criminal law in Padangsidimpuan City, in which this writer uses a qualitative method by direct observation to the field by interviewing people and community leaders, sub-district heads, and community organizations. In this paper we find information about the application of Islamic criminal law in the City of Padangsidimpuan apparently lacking opportunities but more challenging because the population of the City of Padangsidimpuan consists of several recognized religions in Indonesia.]]>
<![CDATA[Persepsi Masyarakat Kota Padangsidimpuan Tentang Program Ma’had Al-Jami’ah Iain Padangsidimpuan ]]>
<![CDATA[Agustina Damanik]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2096
<![CDATA[This study a problem ofpower in Islamic politics. The main problem in this paper is how power. Ulama and Umara in the structure of Islamic politics, through content analysis and conceptual approach it is gained an understanding that power comes from God and no one has absolute power. But that power is delegated to humans as representatives og God on earth who are given orders to establish a just government and realize shared prosperity. With this concept of power there is no longer a contradiction between the power of good and the human need for government. Ulama adn Umara in he structure are those who are required by teh Quran as ulu al amr or those who govern and must be obeyed because they consist of people who are elected and fulfill complementary requirements such as trustworthiness, courage, strength, common sense, and knowledge of knowledge, it is hoped that they will be able to become role models for all levels of society. They act as interpreters of rules that are not yet clear in the Quran and at the same time as supervisors af the contitutionality of goverment and administrator rules in order to convince the people that these rules do not violate the Shari’a. while the Umara or the goverment applies sharia laws.]]>
<![CDATA[Penarikan Hibah Dalam KUH Perdata Dengan KHES ]]>
<![CDATA[Risalan Basri Harahap]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2081
<![CDATA[Grants are allies that are given by people to others for free without any compensation. Granting grants to others can be done by anyone, whether he is a relative or someone who is not a relative. However, these grants are usually given by the closest people who are related by family, whether they are from the lineage or because of association or colleagues. Grants that are given sometimes contain various problems or people who give grants feel sorry for the gifts they do, so in the future there is an intention to withdraw the grants that have already been given. Such a thing has rules that explain it both in the Civil Code and in the KUHE. Based on the results of the analysis of the writer that in the Civil Code about the provisions of the amount of grant assets there is no maximum limit set, only emphasizes that not to reduce the absolute part (legitiemeportie) for the legitimate. Meanwhile, according to the Sharia Economic Law Compilation, the limit on the amount of grant assets is only 1/3 of the donor's assets, if it exceeds the provisions, the grant recipient must return the excess. Withdrawal of assets that have been donated in the Civil Code is not permitted except for three reasons, namely: first, because the conditions for granting are not fulfilled, second, because the recipient of a mistake has made a mistake with the intention of committing or helping to commit a crime, third, because the recipient of the grant refuses provide subsistence allowance after falling into poverty. While the withdrawal of assets that have been granted in KHES is permitted, namely parent grants to children, but the withdrawal of grants to others is not permitted.]]>
<![CDATA[Kontroversi Pembatalan Ayat Dalam Surah Al-Baqarah Menurut Ibnu Salamah ]]>
<![CDATA[Ali Sati]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2050
<![CDATA[This paper discusses the controversy over the cancellation of verses in surah al-Baqarah according to Ibn Salamah, which in this paper focuses on disputes or differences of opinion in the cancellation of verses in surah al-Baqarah. To see this controversy, the writer analyzes it from Ibn Salamah's point of view through the literature relating to the topic of this paper. In this paper it is found that there are many differences of opinion in the cancellation of verses in Surah al-Baqarah.]]>
<![CDATA[Determining The Age Of Marriage In Indonesia; Family Law Reform On Al-Maslaha Approach ]]>
<![CDATA[Ikwanuddin Harahap]]>
<![CDATA[ Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 5, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan ]]>
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DOI: 10.24952/almaqasid.v5i2.2067
<![CDATA[Pemerintah Indonesia mengambil langkah reformatif dalam pembaharuan hukum keluarga yaitu dengan menambah usia perkawinan bagi perempuan, yaitu dari 16 tahun sebagaimana terdapat pada Undang-undang Nomor 1 Tahun 1974 menjadi 19 tahun sebagimana terdapat pada Undang-Undang Nomor 16 Tahun 2019. Lahirnya ketentuan ini merupakan titik kulminasi dari perjalanan panjang upaya reformasi usia perkawinan. Ketentuan mengenai batas usia minimal dalam perkawinan ini didasari oleh kesadaran terhadap berbagai dampak negatif dari perkawinan pada usia anak yang dapat menimbulkan dampak negatif bagi tumbuh kembang anak dan akan menyebabkan tidak terpenuhinya hak dasar anak seperti hak atas perlindungan dari kekerasan dan diskriminasi, hak sipil anak, hak kesehatan, hak pendidikan, dan hak sosial anak. Fakta yang tidak terbantahkan adalah bahwa Indonesia menduduki peringkat ke-7 di dunia dan ke-2 di ASEAN soal angka perkawinan anak tertinggi. Praktik perkawinan anak di Indonesia berdasarkan data Badan Pusat Statisti (BPS) tahun 2017 menunjukkan angka 25,2 persen. Artinya, 1 dari 4 anak perempuan menikah pada usia anak, yaitu sebelum mencapai usia 18 tahun. Sedangkan pada tahun 2018, BPS mencatat sebesar 11,2 persen, artinya 1 dari 9 perempuan usia 20-24 tahun menikah sebelum usia 18 tahun. Selain itu, ada 20 provinsi dengan prevalensi perkawinan anak di atas angka nasional. Langkah reformatif ini sejalan dengan konsep al-maslahah dalam Islam, terutama dalam hal memelihara jiwa (hifz nafs) dan keturunan (hifz nasl). Perkawinan anak di bawah umur dapat mengakibatkan kematian ketika melahirkan dan dapat pula ia melahirkan anak yang tidak normal.]]>
