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Al-Ihkam: Jurnal Hukum dan Pranata Sosial
Published by Institut Agama Islam Negeri Madura
ISSN : 1907591X     EISSN : 24423084     DOI : https://doi.org/10.19105/al-lhkam.v15i2.2734
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice
Al-Ihkam: Jurnal Hukum dan Pranata Sosial Al-Ihkam: Jurnal Hukum dan Pranata Sosial is a high-quality open- access peer-reviewed research journal published by the Faculty of Sharia, Institut Agama Islam Negeri Madura, Pamekasan, East Java, Indonesia. The focus is to provide readers with a better understanding of Islamic Jurisprudence and Law concerning plurality and living values in Indonesian and Southeast Asian society by publishing articles and research reports. Al-Ihkam specializes in Islamic Jurisprudence and Indonesian and Southeast Asian Islamic Law and aims to communicate original research and relevant current issues. This journal warmly welcomes contributions from scholars of related disciplines. It aims primarily to facilitate scholarly and professional discussion over current developments on Islamic Jurisprudence and Law concerning Indonesian and Southeast Asian plurality and living values. Publishing articles exclusively in English or Arabic since 2018, the journal seeks to expand boundaries of Indonesian Islamic Law discourses to access broader English or Arabic speaking contributors and readers worldwide. Hence, it welcomes contributions from international legal scholars, professionals, representatives of the courts, executive authorities, researchers, and students. Al-Ihkam basically contains topics concerning Jurisprudence and Indonesian and Southeast Asian Islamic Law society. Novelty and recency of issues, however, are the priority in publishing. The range of contents covers established Jurisprudence, Indonesian and Southeast Asian Islamic Law society, local culture, to various approaches on legal studies such as comparative Islamic law, political Islamic Law, and sociology of Islamic law and the likes.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 10 Documents
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Dinamika Sosial Politik Pembentukan Undang-Undang Jaminan Produk Halal Asep Saepudin Jahar; Thalhah Thalhah
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1232

Abstract

Proses pembentukkan Undang-undang Jaminan Produk Halal telah melalui proses yang panjang. Berbagai kelompok terlibat dalam pembentukan ini, baik dari unsur pemerintah, legislatif dan masyarakat sipil. Perdebatan di dalam dan luar legaslatif tentang substansi hukum ini memperlihatkan adanya perhatian dan kepentingan berbagai pihak. Perebutan pengaruh ini bukan saja antara pihak penguasa yaitu antara DPR dan Pemerintah, namun juga masyarakat sipil (civil society) yang dalam kasus ini adalah MUI dan kelompok organisasi masyarakat lainnya. Keterlibatan langsung mereka dalam proses pembentukan UU ini baik dalam forum resmi dan tidak resmi menunjukkan adanya negosiasi dan partisipasi penting dalam pembentukan UU. Ini menunjukkan bahwa masalah sertifikasi produk halal bukan masalah agama semata, atau kepentingan konsumen, tetapi juga kepentingan ekonomi. Ada tiga isu penting yang mengemuka ketika proses pengesahan UU ini berlangsung. Pertama, isu ekonomi menjadi alasan bagaimana masalah sertifikasi ini. Kedua, sensitifitas agama juga menjadi perhatian, yang dianggap lebih mementingkan umat Islam. Ketiga, politik kepentingan para fihak yang terlibat dalam pengelolaan dalam hal ini kementrian agama (pemerintah) dan masyarakat sipil (MUI).(The process of formation of Insurance Act Halal products has gone through a long process. The various groups involved in this formation, both from the government, legislature and civil society. The debate inside and outside legislative about this legal substance showed their concerns and interests of all parties. It is not only a struggle for influence between the authorities, namely between the Parliament and the Government but also the civil society which in this case is the MUI and other civil society groups. Their direct involvement in the process of establishing this law both in formal and informal forums show their negotiation and participation are important in the formation of the Act. This shows that the problem of certification of halal products is not religious issues per se, or the interests of consumers, but also economic interests. There are three important issues which arise when the process of ratification of this law took place. First, the economic issue is the reason how this certification issue. Second, religious sensitivity is also a concern, which is considered to be more concerned with Muslims. Third, the political interests of the parties involved in the management of religious in this ministry (government) and civil society (MUI))  
Kontribusi Pemikiran Jihad Ekonomi Kiai Madura dalam Pengembangan Ekonomi Berbasis Syari’ah Zainal Abidin
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1254

Abstract

Artikel ini mengkaji bagaimana sebenarnya nilai-nilai islam dapat dituangkan dalam dinamika bisnis yang dikembangkan oleh para kiai sebagai tokoh pengawal agama (Islam). penulis mencoba menganalisis peran kiai madura dalam pengembangan ekonomi berbasis syari’ah (hukum Islam), Islam sebagai agama juga dapat memiliki nilai-nilai atau spirit khas dalam upaya mengembangkan ekonomi umat. Disinilah urgensi peran para kiai madura –sebagai pengawal tegaknya nilai-nilai Islam dalam segala sektor, termasuk sektor di ekonomi dan bisnis. Nilai-nilai spiritual dari aktivitas bisnis yang dilakukan oleh para kiai madura dapat dipandang sebagai sebuah bentuk  jihad di bidang ekonomi, yakni tegaknya nilai syari’ah (hukum islam) dalam bingkai ekonomi dan bisnis yang ditekuni dan kembangkan bersama masyarakat(This Article discusses how the real values of Islam can be poured into the business dynamics developed by Islamic Scholar (Kyai) as a guardian figure of Islam. The author tries to analyze the role of Madurese Kyai in developing Islamic economics, Islam as a religion can also have values  and special spirit in developing public economics. Here is the importance of Kyai in Madura as the guard of Islamic values maintenance in all sectors, including in economics and business sectors. Spiritual values and Islamic business activities carried out by the Kyai can be seen as a form of jihad in economics, namely the establishment of the value of Shariah (Islamic law) in the frame of economics and business applied and developed by the community)
Eksistensi Fatwa Majelis Ulama Indonesia dalam Perspektif Negara Hukum Pancasila Slamet Suhartono
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1255

Abstract

Berdasarkan Pasal 1 angka 2, Pasal 7 ayat (1) dan Pasal 8 ayat (1) UU 12/2011, fatwa MUI bukan peraturan perundang-undangan, karena tidak dibuat oleh badan/atau lembaga yang berwenang dan tidak memiliki kekuatan mengikat umum. Namun, fatwa MUI merupakan sumber hukum materiil. Untuk menjadi hukum positif, maka fatwa MUI harus dipositivisasi oleh negara melalui peraturan perundang-undangan. Sebagai sumber hukum materiil, Fatwa MUI dapat dijadikan sebagai rujukan pembentukan peraturan perundang-undangan, bahkan menjadi rujukan wajib. Pasal 26 ayat (3) UU 21/2008 mewajibkan Peraturan Bank Indonesia menuangkan fatwa MUI tentang prinsip syariah, Pasal 25 UU 19/2008 mewajibkan Menteri Keuangan untuk meminta fatwa MUI sebagai dasar penerbitan SBSN,  dan Pasal II angka 1 huruf a UU 1/2011 menjadikan fatwa MUI sebagai dasar atau acuan bagi penyelenggaraan kontrak derivatif syariah. Dengan demikian, fatwa MUI seolah-olah mengikat dalam hal dikeluarkan berdasarkan perintah dari peraturan perundang-undangan.
Islamic Banking in Global Economic Context (Critical Studies of Operational System and Performance of Islamic Banking) Jamal Abdul Aziz
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1301

Abstract

Berdasarkan kajian terhadap sejarah kemunculan dan sistem operasional Bank Islam beserta kinerjanya, penulis menyimpulkan bahwa konsep bank Islam pada hakekatnya merupakan bentuk islamisasi terhadap institusi perbankan. Hanya saja proses islamisasi yang terjadi baru sebatas pada aspek-aspek yang bersifat marginal, artifisial, dan formal-institusional, seperti penggantian istilah-istilah teknis dalam dunia perbankan dengan istilah yang berasal dari fikih muamalah, penghapusan bunga, dan penolakan terhadap praktek-praktek bisnis yang haram. Selebihnya, bank Islam tidak berbeda dengan bank konvensional. Dampak dari islamisasi yang kurang substansial-komprehensif tersebut adalah timbulnya kesan bahwa bank Islam justru ‘terbelenggu’ oleh konsep-konsep fikih klasik yang mendasarinya, di mana ia cenderung kontra produktif dengan tren  bisnis moderen yang senantiasa menuntut efisiensi dan fleksibilitas. Agar tetap dapat survive di masa-masa mendatang, bank Islam perlu mengevaluasi diri secara terus menerus dengan selalu membuka diri terhadap berbagai kritikan yang dialamatkan kepadanya. Konsepsi yang terlalu berorientasi kepada doktrin harus diimbangi dengan kesadaran akan fakta-fakta dan tuntutan bisnis moderen, baik yang berskala lokal maupun global. Sementara itu cita-cita Islam yang ideal, seperti pemberantasan kemiskinan, pendistribusian kekayaan secara adil, dan penciptaan lapangan kerja, harus tetap menjadi orientasi utamanya. Kata Kunci:Riba, Profit and Loss Sharing, Mudlârabah, Murâbahah, Artificial Aspects of Islam  Abstract:Based on the study of the history of emergence and operation of Islamic Bank and its system performance, the author conclude that the concept of Islamic bank is essentially a form of Islamization of the banking institutions. Such Islamization are limited to the marginal, artificial, and formal-institutional aspects, such as the replacement of technical terms in the banking world with a term derived from the fiqh al-mu’âmalah, the abolition of interest, and the rejection of unlawful business practices. Moreover, the Islamic bank is no different from conventional banks. The impact of such less substantial and comprehensive islamization is the perception that Islamic bank is precisely 'shackled' by the concepts underlying classical fiqh, where it tends to be counter-productive with modern business trends which are constantly demanding efficiency and flexibility. In order to remain able to survive in the future, Islamic banks need to evaluate itself continuously by always open to criticism addressed to them. The conception of Islamic banking oriented too much to the doctrine must be balanced with an awareness of the facts and the demands of modern business, both local and global scale. While the ideals of the Islamic ideal, such as the eradication of poverty, equitable distribution of wealth and job creation, should remain the main orientation.
Melacak Landasan Hukum Pengelolaan Aset Tanah Negara melalui Konsep Bank Tanah Fatimah Al-Zahra
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1306

Abstract

Kebutuhan akan pembangunan fisik semakin meningkat seiring dengan bertambahnya jumlah penduduk. Problematika penyediaan tanah untuk pembangunan terjadi karena adanya pergeseran makna dan nilai tanah, sebagai akibat dari berkembangnya ideologi ekonomi kapitalis. Rakyat cenderung tidak mau melepaskan tanahnya kepada pemerintah untuk tujuan pembangunan dengan dalih bahwa besaran nilai ganti kerugian yang ditetapkan atas tanah terlalu rendah dan tidak adil. Oleh karena itu, perlu dilakukan revisi kebijakan dalam aspek pertanahan yang mengarahkan pada mekanisme pengelolaan aset tanah negara terintegrasi yang dapat mengakomodasi keinginan semua pihak, sehingga dapat menjamin terciptanya keadilan sosial (al-‘Adalah al-Ijtima’iyyah). Penerapan konsep bank tanah sebagai sarana pengelolaan aset tanah negara dapat menjadi solusi dalam mengatasi krisis tanah untuk pembangunan yang terjadi saat ini. Konsep bank tanah yang memperoleh tanah melalui mekanisme jual beli, tukar menukar, hibah maupun lelang akan memenuhi rasa keadilan yang diidam-idamkan oleh rakyat. Sebelum menerapkan konsep bank tanah melalui suatu instrumen hukum, maka konsep tersebut harus terlebih dahulu disesuaikan dengan hukum positif nasional, khususnya dalam sistem hukum agraria. Hal ini perlu dilakukan untuk menghindari terjadinya disharmonisasi antar peraturan perundang-undangan dalam sistem hukum agraria yang saling berhubungan antara satu dan yang lainnya. Artikel ini bertujuan untuk menganalisis landasan hukum mengenai konsep bank tanah sebagai pengelola aset tanah negara yang dapat mewujudkan keadilan sosial (al-‘Adalah al-Ijtima’iyyah) bagi seluruh rakyat Indonesia.(The need for physical development is increasing as the increase in population. Any problems in clearing land for development are caused by shifts in land meaning and value, as a consequence of the development of the capitalist economic ideology. The people tend not to relinquish their land to the government for development purposes under the pretext that the amount of compensation paid for land is too low and unfair. Therefore, it is necessary to revise the policy in the land aspect that leads to the integrated state land asset management mechanism that can accommodate the wishes of all parties, so as to ensure the creation of social justice (al-'Adalah al-Ijtima'iyyah). Implementation of the concept of a land bank as a means of managing state land assets can be a solution in overcoming the land crisis for development that occurs today. The concept of a land bank acquiring land through buying and selling mechanisms, exchange, grants, and auctions will satisfy the sense of justice coveted by the people. Before applying the concept of the land bank through a legal instrument, the concept must be adjusted to national positive law, especially in the legal system of agrarian. This needs to be done to avoid the occurrence of dis-harmonization between laws and regulations in the agrarian legal system that is interconnected between one and the other. This article aims to analyze the legal basis for the concept of the land bank as a manager of state land assets that can realize social justice (al-'Adalah al-Ijtima'iyyah) for Indonesians)
Al-Syaikh Muhammad Mahfûdz Al-Termasî al-Jâwî al-Indûnîsî wa Asânîduhu fî ‘ilmi al-Fiqhi Kholil Syu'aib
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1369

Abstract

Pembahasan ini mengungkapkan tentang sanad dalam ilmu fiqh Syaikh Muhammad Mahfuzh al-Termasi (1285-1338 H./1864-1917 M.), salah seorang ulama Nusantara (Indonesia) asal tanah Jawa, yang namanya sangat harum dan populer di wilayah Timur Tengah, khususnya di Kota Mekkah. Tema ini dibahas dengan tujuan untuk menyingkap sesuatu di balik tabir kebesaran namanya. Kajian ini bersumber dari karya monumentalnya dalam bidang sanad yang berjudul “Hidayah al-Mustafid li Ma ‘Ala min al-Asanid.” Setelah dilakukan penerokaan secara seksama ditemukan bahwa ternyata Syaikh Muhammad Mahfuzh al-Termasi memiliki otoritas sanad dalam ilmu fiqh di samping sanad ilmu-ilmu yang lain. Setiap ilmu fiqh ia pelajari dan kitab fiqh yang ia baca kepada guru-gurunya ia diberi ijazah yang disertai dengan sanad yang bersambung kepada ulama fiqh dan pengarang kitab fiqh. Dengan demikian, prediket “fuqaha” yang telah disandangkan kepadanya, bukan karena hanya penguasaannya yang mendalam terkait materi-materi ilmu fiqh, tetapi juga karena otoritas sanad yang ia pegang dalam ilmu ini, sehingga ia menjadi fuqaha yang referesentatif bagi umat Islam, khususnya di kalangan mazhab Syafi’i. This discussion reveals about sanad in the fiqh knowledge of Shaykh Muhammad Mahfuzh al-Termasi (1285-1338 AH/1864-1917 AD), one of the Nusantara (Indonesia) scholars from Java land, whose name is very fragrant and popular in the Middle East region, especially in the Mecca city. This theme is discussed with the aim to uncover something behind the veil of his name. This study is derived from his monumental work in the field of sanad entitled "Hidayah al-Mustafid li Ma ‘Ala al Asanid." After carefully carried out it was found that Shaykh Muhammad Mahfuzh al-Termasi has sanad authority in the fiqh knowledge and the other knowledges. Every fiqh knowledge he studied and fiqh books that he read to his teachers he was given a diploma accompanied by a sanad that continued to fiqh scholars and authors of fiqh books. Thus, the predicate "fuqaha" that has been attributed to him, not because only his profound mastery of the material knowledge of fiqh, but also because sanad authority that he holds in this knowledge, so he became a representative fuqaha for Muslims, especially among Shafi'i school.
Kajian ‘Urf pada Tradisi Rompak Paga Di Luhak Lima Puluh Kota Sumatera Barat salma Salma; Burhanuddin Burhanuddin
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1458

Abstract

Masyarakat matrilineal Minangkabau adalah komunitas Muslim yang unik di Sumatera Barat. Islam yang kebanyakannya mengusung ide patrilineal bertemu/berhadapan dengan adat Minang yang mengusung ide matrilineal. Pada awal abad ke-19, para peneliti telah memprediksi bahwa komunitas masyarakat matrilineal Minangkabau akan mengalami perubahan mendasar dan bahkan ada yang mengatakan punah seiring perkembangan zaman. Setelah hampir satu abad berlalu, masyarakat matrilineal Minangkabau, meskipun mengalami perubahan dan pergeseran tetapi komunitas itu masih tetap ada di tengah masyarakat dalam tradisi-tradisi matriarkhal yang hidup dan terus berkembang seperti tradisi rompak paga di Luhak Lima Puluh Kota. Dalam tradisi ini, setiap laki-laki dari luar nagari atau luhak yang ingin menikahi perempuan di Luhak Lima Puluh Kota harus membayar sejumlah uang, emas atau benda berharga lain kepada ninik mamak perempuan atas nama adat. Pada satu sisi, adat rompak paga dilaksanakan untuk memelihara eksistensi kuasa/ kewenangan mamak terhadap kemenakan perempuannya di samping mengukuhkan identitas lelaki pendatang di dalam keluarga besar calon isterinya. Pada sisi lain, ‘urf memandang rompak paga itu sebagai tradisi yang hidup dan tidak menyalahi ketentuan syari’at, logis, telah berlangsung sangat lama dan terus-menerus, serta dipraktekkan oleh umumnya masyarakat Luhak Lima Puluh Kota.(The people of matriliny Minangkabau is an unique Muslim community in West Sumatera. Islam carrying the idea of patriliny is facing with Minangkabau custom carrying the idea of matriliny. In the earlier of 19 century, many researchers have predicted that the community of matriliny Minangkabau would be basically changed and even being extinct pass through the new era. More than ten decades passed away, the community of matriliny Minangkabau, although had been changing in several way but still going forward and keeping the traditions of matriarchal which are living and growing such as tradition of rompak paga in Luhak Lima Puluh Kota. In the tradition, every man who comes from out of the nagari or Luhak Lima Puluh Kota and wants to marry a woman in the Luhak has to pay some money, gold or other property to ninik mamak (leader of the clan) of the woman in the name of adat (custom). The tradition of rompak paga is applying to keep the existence of ninik mamak authority to his nieces, beside to strengthen the identity of outsider to the big family of the bride. On the other hand, ‘urf appraised the tradition of rompak paga as a living tradition and not be in contradiction with Islamic sharia, logic and on going continually)
The Control of The Kadi and The Muhtesib on The Urban Guilds in The Ottoman Empire Mohammad Hefni
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1466

Abstract

Success of the Ottoman empire as one of the greatest, most extensive, and longest-lasting empires in the history of the world could not be released from the efforts of the government to organize the state throught establishment various institutions. Among them are judicials instititution such as kadi courts and Hisbah institutions which was led by a muhtesib. Therefore, this paper discusses the relationship and the interaction between the kadi and the muhtesib in the Ottoman empire, and their historical roots in the periods before. The position of a kadi and a muhesib has existed in periods before the Ottoman empire. A kadi has existed since the Prophet Muhammad pbuh period. While, a muhtesib historically has began in the Greco-Roman agoranomos. In the Ottoman empire, both became important governmental functions. They had the power to pronounce decisions on everything connected with the sharî'a and the Sultanic law. They played roles in controlling urban life, its economic activities in particular. All the production and manufacturing activities in the cities that were carried out within the framework of the guild organization was under the control of the kadi and the muhtesib. For example a craft guilds and a creditor guilds.  
Perlindungan Hukum Anak dan Istri dalam Perkawinan Siri di Kecamatan Proppo Kabupaten Pamekasan Umi Supraptiningsih
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1479

Abstract

Dalam rangka untuk mempertahankan dan memenuhi kebutuhan dan kelangsungan  hidupnya,  perempuan  bersedia  untuk  menjadi  isteri  kedua  atau ketiga bahkan keempat dengan status perkawinan siri. Mereka sadar dan paham bahwa perkawinan yang dilakukan secara siri mempunyai konsekwensi dan resiko terhadap diri dan keturunannya. Perempuan hanyalah membutuhkan  jaminan  untuk kelangsungan hidupnya dan keturunannya. Peristiwa semacam ini sudah menjadi hal yang umum dan biasa terjadi pada masyarakat pedesaan di Kecamatan Proppo Kabupaten Pamekasan. Mereka   hanya memahami bahwa inilah kehidupan rumah tangga yang harus dilakukan untuk meneruskan kehidupan dan keberlangsungan keturunannya. Tanpa memikirkan bagaimana dengan hak-hak mereka serta keturunannya. Masa depan keturunannya yang tentunya sangat panjang sering terabaikan, karena mereka hanya memikirkan ketercukupan sesaat. Perlindungan   hukum   terhadap   anak   serta   perempuan   yang dipoligami dan dinikahi siri, tidak diperoleh baik perlindungan dalam bidang administrasi, perdata maupun pidana.(In order to maintain and meet the needs and survival, women are willing to become second or third wives even fourth series marital status. They are aware and understand that marriage is done siri have consequences and risks to themselves and their offspring. Women just need a guarantee of survival and offspring. The events of this kind have become commonplace and are common in rural communities in subdistrict Proppo  of Pamekasan. They just understand that this is the home life should be made to continue the life and the sustainability of the offspring. Without thinking about what their rights as well as their descendants. The future is certainly very long offspring often overlooked because they only think about the adequacy moment. Legal protection of children and women of polygamy and married siri, not gained both protection in the field of administrative, civil and criminal)
Kemandirian Berbasis Wakaf di Masjid Besar Imam Ulomo Sampung Ponorogo MIFTAHUL HUDA
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 2 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i2.1510

Abstract

Abstrak:Tulisan ini bertujuan untuk menggali model kemandirian Masjid berbasis wakaf di Masjid Besar Imam Ulomo Sampung Ponorogo. Kemandirian Masjid dipahami oleh takmir, nadhir dan jamaah Masjid sebagai peningkatan kapasitas Masjid dalam berbagai segi. Peningkatan kapasitas Masjid itu terdiri dari sisi asset dan sarana prasarana dan dari sisi pengelola Masjid. Dari sisi asset dimaknai sebagai upaya meminimalisir beban masyarakat atas kebutuhan Masjid. Dari sisi pengelola Masjid dimaknai sebagai adanya kesadaran berinovasi dan kebebasan dalam berinisasi untuk penguatan kelembagaan nadhir dan takmir dalam mengembangkan Masjid. Pola atau model kemandirian Masjid berbasis wakaf yang diterapkan di Masjid Besar Imam Ulomo Sampung Ponorogo adalah kemandirian aset dengan mengembangkan aset-aset wakaf Masjid secara produktif baik dalam pertanian, perikanan maupun lainnya. Sedangkan Pola kemandirian dari sisi penguatan kapasitas nadhir belum maksimal mengingat nadhir yang dikembangkan adalah masih dalam kluster nadhir perorangan. Pola kemandirian yang terakhir adalah pola kemandirian dari sisi manfaat hasil wakaf yang diperuntukkan tidak hanya kepentingan Masjid tetapi juga kepentingan jamaah masyarakat sekitar yang membutuhkan.  (This paper aims to explore a model of self-reliance based on wakaf mosque in Imam Ulomo Mosque, Sampung Ponorogo. The independence of the mosque is understood by takmir, nadhir and mosque congregations as capacity building of mosques in various ways. The capacity building of the mosque consists of assets and infrastructure and from the management of the mosque. In terms of assets interpreted as an effort to minimize the burden of the community on the needs of the mosque. In terms of mosque managers interpreted as an awareness of innovation and freedom in the process of strengthening institutionalization nadhir and takmir in developing the mosque. Pattern or model of self-reliance Mosque-based wakaf applied at Imam Ulomo Grand Mosque Sampung Ponorogo is the independence of assets by developing the assets of wakaf Masjid productively in agriculture, fishery or other. While the pattern of independence from the strengthening capacity nadhir not maximal considering nadhir developed is still in individual nadhir cluster. The last pattern of independence is a pattern of independence from the side of the benefits of wakaf that is destined not only the interests of the mosque but also the interest of the surrounding community)

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